Alchemy Deciphered

ALCHEMY
DECIPHERED
Statistically Significant Evidence Identifying a
Unified Procedure and Philosophy of Alchemy
by
Alasdair Forsythe
Alchemy Deciphered: Statistically Significant Evidence

Identifying a Unified Procedure and Philosophy of Alchemy
by Alasdair Forsythe
ISBN 978-1-334-99902-4
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Copyright 2016 Alasdair Forsythe

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CONTENTS
INTRODUCTION ........................................................................................... 1
SOURCE SELECTION ................................................................................... 2
METHOD ........................................................................................................ 4
ALCHEMY AS A SCIENCE OR SPIRITUAL DISCIPLINE ......................... 11
FINAL WORD ON SOURCES ...................................................................... 15
STUDY ......................................................................................................... 17
1. Many alchemical tracts must be read for one to gain a correct picture of
alchemy ......................................................................................................... 18
2. The complete instructions are never found in one book ............................. 20
3.
The genuine alchemists all agree with one another, differing only on
superficial points or on using different terminology ........................................ 21
4.
Some alchemical tracts are forgeries and do not contain any genuine
alchemical knowledge .................................................................................... 25
5. Sometimes genuine alchemists lie about alchemical principles to mislead the
reader ............................................................................................................ 28
6. True alchemical statements are apparent where there is no contradiction ... 31
7. Different alchemists appear to be in open contradiction to one another ...... 32
8. Some alchemists wrote not to teach anything, but only to communicate with
other alchemists ............................................................................................. 34
9. Do not believe any statement if you do not understand how and why it is the
case ............................................................................................................... 36
10. Alchemy is a secret................................................................................. 38
11. Alchemists took a vow of secrecy ........................................................... 45
12. Alchemists were afraid of being discovered ............................................ 47
13. Alchemy is a physical science ................................................................. 50
14. Alchemy is about making the Philosophers Stone .................................. 54
15. Alchemists have always been ridiculed ................................................... 57
16. Alchemists were jealous ......................................................................... 60
17. It is impossible for an ignorant person to obtain the Stone ....................... 64
18. Alchemists don't care about wealth ......................................................... 67
19. Bad things would happen if the secret were released ............................... 69
20. The secret should not be released ............................................................ 73
21. The alchemists spoke in metaphors ......................................................... 76
22. The alchemists were deliberately obscure to hide the secret ..................... 91
23. The alchemists became carried away with inventing elaborate enigmas, some
of which are too obscure to ever be deciphered ............................................... 97
24. Ignore the obscure metaphors ................................................................. 99
25. There are no separate Mineral, Animal & Vegetable Stones; these are
metaphors .................................................................................................... 100
26. Green lion is a metaphor ....................................................................... 102
27. Most metaphors describe the colors ...................................................... 104
28. There are 3 colors: black, white, red...................................................... 105
29. Look for the signs................................................................................. 109
30. Many colors appear between the signs, but they are unimportant ........... 111
31. The substances described are metaphorical............................................ 115
32. Many metaphors are used for one substance .......................................... 117
33. Many metaphors are used for one process ............................................. 120
34. Chemical procedure names are to be interpreted philosophically ........... 122
35. Imitate nature ....................................................................................... 125
36. Use nature to interpret alchemy............................................................. 133
37. Alchemy is an acceleration of nature ..................................................... 135
38. Don't begin until you understand nature ................................................ 137
39. Don't experiment wildly, follow only the straight path of nature ............ 139
40. Nature completes the operation, not manually ....................................... 140
41. The Stone is called a microcosm ........................................................... 143
42. It follows the principle of yin-yang ....................................................... 144
43. Generation requires opposites (binary, yin-yang)................................... 147
44. Each level reflects the superior and inferior ........................................... 148
45. The Stone can be compared to natural things ......................................... 150
46. Seeds can only spring up after their kind ............................................... 151
47. Alchemy does not require knowledge of astrology ................................ 153
48. Everything is made from one thing: quintessence .................................. 155
49. Quintessence nourishes all things .......................................................... 159
50. Quintessence is impalpable ................................................................... 162
51. Air contains the hidden food of life ....................................................... 163
52. All things have seed.............................................................................. 164
53. All things have their own proper environment ....................................... 165
54. Metals develop ..................................................................................... 168
55. Metals have seed .................................................................................. 171
56. Metals all share the same seed .............................................................. 174
57. Metals only develop inside the earth ..................................................... 176
58. Alchemy is analogous to generation in plants, animals & minerals ........ 178
59. There is only one Stone ........................................................................ 183
60. The Stone comes in White and Red ....................................................... 185
61. The Red Stone and White Stone are made following the same method, red
being a further development of white............................................................ 188
62. The method is simple............................................................................ 188
63. The work is easy................................................................................... 191
64. Patience................................................................................................ 193
65. It takes a long time ............................................................................... 197
66. The time it takes is obscure ................................................................... 200
67. Periods of time mentioned are not to be taken literally ........................... 202
68. Development occurs gradually .............................................................. 203
69. Don't disturb it...................................................................................... 205
70. There is only one method ...................................................................... 207
71. The work consists of a first part and a second part ................................. 212
72. The first part requires manual labor while the second part does not ........ 214
73. The first part and second part are confused ............................................ 215
74. The logical order is deliberately confused ............................................. 216
75. It's all about heat................................................................................... 218
76. Be gentle with the heat ......................................................................... 221
77. The degree of heat must be exact .......................................................... 230
78. The heat must be continuous ................................................................. 231
79. The way of working is one.................................................................... 235
80. Only coction is required for the Stone's development ............................ 238
81. The moisture is repeatedly distilled and returned to the body ................. 241
82. The circulation is to continuously imbibe the substance ......................... 244
83. Solid becomes liquid; liquid becomes solid ........................................... 245
84. Only one vessel is required ................................................................... 247
85. The vessel must be hermetically sealed ................................................. 251
86. The vessel must be round...................................................................... 256
87. The vessel must have a long neck ......................................................... 258
88. The vessel should be made of glass ....................................................... 260
89. The ingredient is known to all people .................................................... 263
90. The ingredient is found everywhere ...................................................... 266
91. The ingredient is looked down on ......................................................... 268
92. The ingredient is very common ............................................................. 271
93. The ingredient is one water ................................................................... 272
94. Only one thing is the matter of the Stone ............................................... 274
95. The work begins with separation ........................................................... 280
96. Two things are made from one thing ..................................................... 281
97. There are two things ............................................................................. 284
98. The two things are a liquid and a solid .................................................. 289
99. The Stone is made of volatile and fixed ................................................. 292
100. Body and spirit are solid and liquid ..................................................... 294
101. Mercury is the moisture ...................................................................... 295
102. The two things can be called male and female ..................................... 297
103. The body is female, the water is male .................................................. 301
104. Separate the pure from the impure....................................................... 303
105. Purify by separation ............................................................................ 304
106. The water must come from the body ................................................... 308
107. Distillation is used to separate the substance........................................ 310
108. Use an alembic for distillation............................................................. 313
109. The distillation must be done slowly ................................................... 315
110. Return the distilled water back to its body ........................................... 317
111. Each separated part must be separately purified before recombining .... 319
112. The number of distillations should be 3-10 .......................................... 321
113. The distillate dissolves gold ................................................................ 322
114. The body is left behind after distillation .............................................. 323
115. The salt is hidden in the body left behind after distillation ................... 326
116. The salt is extracted from the earth by high-heat calcination ................ 328
117. The preparation of the ingredient causes a great stench ........................ 332
118. Fire removes impurities ...................................................................... 333
119. The good salt is that which ascends ..................................................... 334
120. The salt is soluble ............................................................................... 336
121. Calcined things are more soluble......................................................... 337
122. Some of the salt is distilled with the water ........................................... 338
123. The water purifies the salt ................................................................... 340
124. The salt is white when pure................................................................. 342
125. When the salt is pure it emits a sweet fragrance ................................... 345
126. Do not add any foreign matter ............................................................. 346
127. Nothing is added or taken away, except the superfluities ..................... 348
128. The superfluity is the part of the body that is not the salt ..................... 350
129. The body and spirit are complimentary ............................................... 352
130. The body and spirit are to be combined ............................................... 354
131. The salt must be powdered before being imbibed ................................ 360
132. Moisture protects the body from being burnt ....................................... 361
133. The distillate must be added gradually ................................................ 362
134. During imbibing the substance must not dry out .................................. 364
135. If the substance appears dry, add more water ....................................... 365
136. It must be dissolved ............................................................................ 366
137. The body is dissolved by the water ...................................................... 368
138. The liquid is coagulated ...................................................................... 370
139. The Stone is nourished with its own water until saturated .................... 372
140. The imbibing happens gradually and takes a long time ........................ 374
141. The body and spirit are combined with gentle heat .............................. 376
142. The body and spirit are to be combined at the temperature resembling that
with which a hen hatches her eggs ................................................................ 378
143. The body and spirit once combined can no longer be separated............ 380
144. The saturation is complete when there is a black film on the surface of the
water ........................................................................................................... 382
145. It must putrefy .................................................................................... 384
146. One cannot change one thing into another, except by putrefaction first 390
147. Moisture is needed for putrefaction ..................................................... 394
148. For proper putrefaction the degree of moisture must be exact .............. 396
149. Putrefaction should be done without cycling of moisture ..................... 397
150. The end of putrefaction is dryness ....................................................... 398
151. If there is no dryness, there are no colors ............................................. 401
152. After imbibing comes black ................................................................ 402
153. Blackness is a sign of putrefaction ...................................................... 404
154. Black stage can be called all kinds of black things ............................... 408
155. If red before black then something is wrong ........................................ 410
156. Generation follows corruption............................................................. 413
157. The fire should be increased when the Stone is black and dry .............. 416
158. After black comes white ..................................................................... 416
159. There are many colors in between black and white .............................. 421
160. After white comes red ......................................................................... 424
161. The Red Stone is only a further development of the White Stone ......... 431
162. The Red Stone is made from the White Stone with more heat .............. 433
163. Between white and red use a dry fire ................................................... 435
164. The Red should be made from the White by recirculation .................... 437
165. Don't ferment the White Stone before raising it to Red ........................ 440
166. Only a part of the White Stone should be further developed to Red ...... 442
167. Between White and Red there is orange .............................................. 444
168. The Stone is to be fermented ............................................................... 446
169.
Fermentation is recirculation with more distillate and silver/gold
added ........................................................................................................... 449
170. Fermentation can be repeated for purposes of multiplication ................ 451
171. Fermentation makes the Stone less volatile.......................................... 454
172. Fermentation increases the quality ...................................................... 455
173. Fermentation is required for transmutation .......................................... 457
174. Silver and gold are used in fermentation .............................................. 459
175. White Stone is fermented with silver ................................................... 461
176. Red Stone is fermented with gold........................................................ 463
177. The silver/gold is the ferment.............................................................. 465
178. For fermentation the quantity of the metal should be greater ................ 467
179. The Stone can be multiplied ................................................................ 470
180. The Stone can be increased in quality and quantity .............................. 474
181. The Stone can be multiplied to almost infinity ..................................... 477
182. Each multiplication increases the quality of the Stone by ten-fold ........ 480
183. Multiplication is performed by reiteration of the process ..................... 483
184. Things more often dissolved are increased in virtue ............................. 487
185. The Stone can be multiplied in quantity by projecting it onto its metal . 489
186. Multiplication gets faster .................................................................... 491
187. The final Stone is a red color .............................................................. 492
188. The final Stone is very heavy .............................................................. 495
189. The final Stone is incombustible ......................................................... 496
190. The final Stone is crystalline ............................................................... 497
191. The final Stone is soluble in any liquid................................................ 498
192. The Stone is a universal medicine ....................................................... 499
193. The White Stone is a medicine for humans .......................................... 507
194. The Stone prevents the appearance of old age and restores youth ......... 509
195. The Stone prolongs life ....................................................................... 514
196. The Stone cures sorrow....................................................................... 517
197. The Stone transmutes metals ............................................................... 520
198. The White Stone transmutes metals into silver .................................... 525
199. The Red Stone transmutes metals into gold ......................................... 527
200. It is possible to change gold into a lesser metal .................................... 530
201. When projecting the metal should be molten ....................................... 531
202. The Stone can transmute gems ............................................................ 533
203. The Stone can make everburning lamps .............................................. 536
204. The biblical patriarchs possessed the Stone ......................................... 538
205. The Golden Fleece is a book containing a full account of the preparation of
the medicine ................................................................................................ 540
PREMISES IN ORDER OF STATISTICAL SIGNIFICANCE ..................... 542
STATISTICALLY SIGNIFICANT PREMISES ........................................... 549
PROBABLY SIGNIFICANT PREMISES .................................................... 554
RESULT ...................................................................................................... 555
DISCUSSION .............................................................................................. 556
BIBLIOGRAPHY ........................................................................................ 557
APDX. Determining the statistical significance of multiple qualitative sources
representing a single school of thought ......................................................... 560
INTRODUCTION
p.1
INTRODUCTION
This book is a definitive study on alchemy in which I provide proof
beyond reasonable doubt for the existence of a single specific and
replicable chemical procedure and accompanying philosophical theory.
Due to the nature of the subject nothing presented is left open to
interpretation; every single statement made herein has been carefully
considered and accompanied by statistically significant evidence.
The research which forms the backbone of this book is an in-depth
study of 64 alchemical sources, from which a total of 948 quotations were
collected and classified into one or more of 81 different categories. The
quotations were then further analyzed for implied statements, 789 of the
quotations from 58 of the alchemical sources giving 549 different
statements, or premises, about alchemy, of which 205 premises were
supported by at least 2 different sources.
The result is a database of alchemical quotations which can be
browsed by both the category of the quotation and by the premises implied
by the quotations. This allows for cross-reference of any alchemical
statement, immediately highlighting any agreement or contradiction
across the full range of source material.
The database of quotations is freely accessible via the Internet from
this link: www.alchemy.ws/quotes
Using a formula for statistical significance, I will utilize the database
of quotations in order to isolate laws of alchemy, defined and identified
by premises which are present in a statistically significant number of
sources.
Alasdair Forsythe
January, 2014
www.alchemy.ws
p.2
SOURCE SELECTION
SOURCE SELECTION
To this day hundreds of alchemical manuscripts exist in a variety of
museums, libraries and private collections. With the mass-digitization of
these collections well underway a large number of these manuscripts are
now available on the Internet in digital editions and facsimiles. The
existence of such alchemical literature existing in the libraries of respected
institutions, such as in the British Museums Sloane Collection, is an
established fact and not a subject of debate or controversy.
For the purpose of this study I selected as many primary sources I
could obtain. This was 64 originally, but 6 of them did not supply any
obvious premises which reduced the number of usable sources to 58. See
the Bibliography for the complete list. The sources were selected
according to the following criteria:
1. The source must be a primary source, not a work discussing alchemy
from a third party perspective.
The reason for this criterion is to avoid any third party interpretation
or opinion influencing the results.
2. The source must be an alchemical tract, not notes on an alchemical
experiment, i.e. the tract must be intended for teaching.
The reason for this criterion is because this is not a study of
experimental research.
3. The source must have been originally written prior to the 19th
century.
The reason for this criterion is because what is defined as alchemical
literature during and after the 19th century is misrelated to pre-19th
century alchemy, as will be discussed later.
4. The source must be authentic, i.e. not a forgery.
An authentic source is defined as a source which is not a forgery. A
forgery is defined as a source which contains no compatibility to any
other source, i.e. a forgery contains no statements which are supported
by any other source (either authentic or another forgery.)
5. The source must be in English (either originally in English or an
English translation.)
The reason for this criterion is because this is an English study.
To elaborate on the authenticity of the sources: manuscripts were not
rejected from the study on suspicion of being forgeries, but rather the study
itself gives weight only to those sources which contain statistically
SOURCE SELECTION
p.3
significant statements. The study is therefore self-policing as a forgery by

definition will not be statistically significant and so will not influence the
results of the study. Performing the study in this way eliminates bias in the
source selection.
Of the 64 selected sources: the majority originated in Europe, the
others from China; the majority were written within the last 1,000 years,
with others having unknown origins, possibly more than 2,000 years old.
The year of original publication is indicated where known.
p.4
METHOD
METHOD
I would like to take this opportunity to remind the reader that the
purpose of this study is not to prove the truth or falsity of alchemical
principles or methods, but to prove the existence of a unified chemical
procedure and philosophy on which all sources agree, by analyzing
synonymous premises using statistical significance. One does not need to
believe the premises in order to accept that the statements have been made.
For the purpose of identifying definitive alchemical premises
evidence or proof beyond reasonable doubt constitute any premise for
which there is statistically significant evidence.
Determining statistical significance in this context requires a properly
developed method invented specifically for calculation of statistical
significance of qualitative information across a range of source material
no easy task. Since no method existed, I wrote one. I have included the
entire paper detailing the method and formula in the Appendix to this
book, it is called: Determining the statistical significance of multiple
qualitative sources representing a single school of thought. If you are
interested in fully understanding the method then I recommend that you
skip to the Appendix and read this paper before continuing.
Following the rules of the method, I personally read each of the 64
sources, performed by printing a copy of each manuscript, reading
naturally at least once from beginning to end, then rereading and marking
every clear statement with a highlighter pen. These statements then
became quotations. For example:
METHOD
p.5
Each quotation was then inserted into a database, categorized into one
or more categories (specified here as Keywords) and automatically
given a unique ID number. The form I used is below.
After this was complete I extracted all premises from each quotation,
thereby grouping together quotations which are in mutual agreement. For
this purpose I used the following form:
p.6
METHOD
The result of this work, which took more than a year, is a database
consisting of 948 quotations from 64 sources, 81 categories, and 549
premises.
For 6 of the sources I found no quotations which could provide any
obvious implied statements, thus reducing the number of useful sources in
the study to 58. However, we should still consider the study as being
performed on 64 sources, even if 6 of them were useless.
To begin writing up the study, I put all of the premises in an order that
made sense to me, which also allowed me to see cases where there were
duplicates and combine these together. Working from this ordered list of
premises I reread all the quotations for each premise to ensure they truly
represent the premise, add or removed where necessary, and then grouped
the quotations according to their respective sources. Quotations from the
same source count as only one agreement (or contradiction), as the method
requires.
According to the method we need four variables to determine
statistical significance of each premise: the number of supporting sources
(), the number of contradicting sources (), the total number of sources
(), and the probability of agreement by chance or coincidence (). As
recommended by the paper, in cases where we need to be extra-certain that
our results are not the result of a false-positive, we should choose a very
high value for such as 25% (0.25). We will use = 0.25 for this reason,
even though it is clearly an extremely exaggerated figure. Using the
standard 5% alpha level, and with 64 sources and 25% probability of
agreement by chance or coincidence, we get a table of probability as
shown on the following page.
With an alpha level of 5% the formula requires probability of 0.95 for
a premise to be considered statistically significant. I additionally labelled
any premise with a probability of 0.90 (an alpha level of 10%) with This
premise is probably significant, but not statistically significant because
such premises are worthy of attention for their reasonably high level of
agreement even if they do not meet the strict criteria of this study required
to be considered statistically significant.
With all the information at hand: the premise, the supporting and
contradicting quotations, and the other variables mentioned above, I then
wrote up the results and calculated the statistical significance for each
premise. I included all of the quotations that support and contradict each
premise so that these can be read, both to verify that they do indeed support
or contradict the premise, and because the quotations are of great interest.
I wrote a Commentary for each premise, which is unnecessary for this
METHOD
p.7
study and can be considered my personal interpretation of the given

quotations.
See the next page for the table.
p.8
METHOD
Table of statistical significance for:

= . , =
Rows are agreements, columns are contradictions.
Bold cells are statistically significant (greater than 0.95.)
0 0.0000000
1 0.7500000 0.0000000
2 0.9375000 0.5000000 0.0000000
3 0.9843750 0.7500000 0.3700395 0.0000000
4 0.9960938 0.8750000 0.6031497 0.2928932 0.0000000
5 0.9990234 0.9375000 0.7500000 0.5000000 0.2421417 0.0000000
6 0.9997559 0.9687500 0.8425099 0.6464466 0.4256508 0.2062995
7 0.9999390 0.9843750 0.9007874 0.7500000 0.5647247 0.3700395
8 0.9999847 0.9921875 0.9375000 0.8232233 0.6701230 0.5000000
9 0.9999962 0.9960938 0.9606275 0.8750000 0.7500000 0.6031497
10 0.9999990 0.9980469 0.9751969 0.9116117 0.8105354 0.6850197
11 0.9999998 0.9990234 0.9843750 0.9375000 0.8564127 0.7500000
12 0.9999999 0.9995117 0.9901569 0.9558058 0.8911812 0.8015749
13 1.0000000 0.9997559 0.9937992 0.9687500 0.9175308 0.8425099
14 1.0000000 0.9998779 0.9960938 0.9779029 0.9375000 0.8750000
15 1.0000000 0.9999390 0.9975392 0.9843750 0.9526339 0.9007874
16 1.0000000 0.9999695 0.9984498 0.9889515 0.9641032 0.9212549
17 1.0000000 0.9999847 0.9990234 0.9921875 0.9727953 0.9375000
18 1.0000000 0.9999924 0.9993848 0.9944757 0.9793827 0.9503937
19 1.0000000 0.9999962 0.9996125 0.9960938 0.9843750 0.9606275
20 1.0000000 0.9999981 0.9997559 0.9972379 0.9881585 0.9687500
METHOD
p.9
As you can see from the table this is a very strict system: if there are
5 contradicting quotations to a given premise then it requires 18 supporting
quotations in order for it to be considered statistically significant that the
majority of the sources agree on the premise. This is the case even though
the contradicting quotations are not required to be in agreement with each
other, whereas the supporting quotations are required to be synonymous.
If there are no contradicting sources then 3 supporting sources are still
required before that premise is considered statistically significant. This
makes it evident that if there are ever 3 or more supporting sources and 3
or more contradicting sources (in mutual agreement) then that proves the
existence of at least two schools of thought on that premise. If there are
multiple schools of thought for alchemy then we would expect to see this
a lot. If there were only one school of thought then we would expect to see
a lot of supporting sources and few contradictions. If the alchemists were
all writing nonsense then we would expect for there to be no statistically
significant agreement, perhaps with the odd exception in cases where they
were copying each other which is already taken into consideration by the
variable for probability of agreement by chance or coincidence.
Once the statistical significance of each individual premise is
calculated we can then use the method detailed in the Appendix to
determine the overall statistical significance of whether all of the sources
represent a single school of thought. To do this we substitute the number
of statistically significant premises for supporting sources (), the number
of insignificant premises as the contradicting sources (), and the total
number of premises as the number of sources (). Probably significant
premises, those with statistical significance between 0.90 and 0.95, are
included for the calculation of the variable but should not be included in
or because they represent neither statistically significant agreement
nor contradiction (just as sources which do not mention a premise are not
included in the calculation but are included in the number of sources.)
The results of the study must fit one of the following scenarios:
A. 0
Very few or none of the statements have statistically
significant support. (The null hypothesis)
This would prove that there is no agreement between the different
alchemists and that there is not a definitive system of alchemy.
B. > 0
Some of the statements have statistically significant
support, but overall this is not statistically significant.
A little agreement here and there would indicate that there is not a
definitive system, or it could mean that the alpha level was too strict.
This result is also likely to be produced if the alchemical authors
copied one another.
p.10
METHOD
C. 0.95 A statistically significant number of statements have

statistically significant support in one school only.
This would prove beyond all reasonable doubt that there is a single
definitive system of alchemy.
D.
A statistically significant number of statements have

more than one school of statistically significant support.
This would prove beyond all reasonable doubt that there are multiple
schools of alchemy, each possessing its own system.
ALCHEMY AS A SCIENCE OR SPIRITUAL DISCIPLINE
p.11
ALCHEMY AS A SCIENCE OR SPIRITUAL

DISCIPLINE
Before we begin the statistical analysis it is required that I address a
serious misconception concerning alchemy that exists in popular opinion
today, to ensure that the reader does not harbor pre-existing bias. This is
the perpetuated idea that alchemy is a spiritual discipline.
I will address first the European alchemists, from which the vast
majority of the sources originate.
The spiritual interpretation of alchemy in the West has a relatively
short history. Its evolution can be traced and has been called-out as
fictitious repeatedly by modern historians though this has made little or
no difference to mass popular opinion. The spiritual interpretation of
alchemy arose in the 19th and early 20th centuries, along with the
Theosophical movement and occult revival, and was popularized by Carl
Jung, the famous psychiatrist, who was known for his deep interest in the
occult. There is no evidence of any spiritual interpretation of alchemy in
any texts prior to the 19th century.
The spiritual interpretation of alchemy that was made famous by Jung
in fact reflects religious convictions typical of nineteenth-century
occultism and is not supported by the antique and medieval alchemical
sources.
Kripa, Jeffrey John, and Glenn W. Shuck. On the Edge of the Future. 2005.
Indiana University Press. Print
The Victorian occult revival was a period of immense interest in all

things metaphysical and supernatural; with the discovery of electricity and
the uses of magnetism many things previously considered magic were now
called science, and the public was unsure as to where this ended. Alchemy
became a popular subject of interest and debate. As often happens when
there is a popular question to which there is no absolute answer, various
different people published their own opinions and over time the opinions
of these individuals became established in popular belief.
Some readers may be surprised that the Philosophers' Stone is a
physical, chemical substance, since many popular treatments of
alchemy emphasize the "spiritual" dimensions of alchemy, thus
distinguishing it strongly from more familiar chemistry. This
"spiritual interpretation" is, however, predominantly a product of the
Victorian occult revival.
p.12
Achinstein, Peter. Scientific Evidence: Philosophical Theories &

Applications. 2005. The Johns Hopkins University Press. Print
The unfortunate consequences of this misconception are perpetuated

to this day and represent the contents of virtually every book and article
written about alchemy without properly performed academic research, or
reference to academic research, and even some academic books and papers
whose authors did not feel the necessity to do proper research and under
which the peer review process failed, most likely due to lack of
understanding of the subject matter by both authors and reviewers.
Unfortunately the authors of contemporary alchemical literature appear to
have developed a distain for the scientific method, probably due to the lack
of positive interest from the scientific community in the field of alchemy;
and this has caused alchemy as a research topic to become stuck in the
zeitgeist of the previous century, which happens to be an entirely fictitious
misconception supported neither by the authentic sources, nor by the
research of modern scholars.
much of the contemporary historical writing on alchemy has
unwittingly absorbed themes drawn from nineteenth century
occultism. Anachronistic promoters of so-called spiritual alchemy in
that period, such as Mary Anne Atwood and Ethan Allen Hitchcock,
avoided the embarrassing fact that many alchemical recipes do not
make obvious chemical sense by arguing that such recipes were really
not about chemistry at all, but veiled prescriptions for perfecting the
alchemist's soul.
Neman, William R. and Anthony Grafton. Secrets of Nature: Astrology and
Alchemy in Early Modern Europe. 2006. The MIT Press. Print
To make matters worse, in the 19th and 20th centuries the cult following
which evolved around the newly founded spiritual interpretation of
alchemy saw to the adulteration of alchemical works in order to support
their own interests.
Hundreds of books, including adulterated "translations" of alchemical
classics, appeared in the second half of the nineteenth century, all but
a very few embracing this new "spiritual interpretation" of alchemy.
Force, James E. and Sarah Hutton. Newton and Newtonianism. 2005.
Springer. Print
The turning point at which traditional alchemy faded away and then
reemerged under its fictitious new spiritual guise is marked by a series of
historical events. Up until a point alchemy evolved hand in hand with other
scientific fields, medicine and mathematics, and like the scientific frontier,
was centered in Germany from the time of the first printing presses until
the mid-17th century, when Francis Bacons scientific method and the
founding of the Royal Society brought England to the center of the
scientific world. Alchemy followed accordingly and enjoyed its heyday
p.13
th
until the latter part of the 17 century when Robert Boyle of the Royal
Society attacked the cryptic language of the alchemists in his book The
Sceptical Chymist in 1671. Interestingly Boyle was not arguing against
alchemy, but against its use of elaborate and unintelligible metaphor. The
Sceptical Chymist marked the peak of alchemy and the beginning of the
end, with the number of new alchemical publications gradually slowing,
until the death of James Price in 1783, a fellow of the Royal Society who
committed suicide by drinking prussic acid when the society demanded he
replicate his alchemical transmutations in their presence. Prices death was
also the death of the traditional alchemical method as no authentic works
on alchemy were published after this date.
the alchemy that began to re-emerge near the end of the eighteenth
century was very different from that known in the seventeenth, for it
had become deeply tinctured by its Enlightenment association with
magic and other supernatural practices. Thus the protagonist Johann
Wolfgang von Goethe's Faust is a world-weary, disillusioned
alchemist who is also a master of the black arts, and thus a very
different figure from the laborious workshop chymists of the
seventeenth century as depicted by Teniers and other genre painters
or the vast majority of authentic alchemical publications with date
from the seventeenth century.
Wamberg, Jacob. Art & Alchemy. 2006. Museum Tusculanum Press. Print
A purely spiritual alchemy would never explain the existence of

alchemical laboratories in which physicians honestly and fanatically
sought for occult medicines.
Cavendish, Richard, and Brian Innes. Man, Myth & Magic. 1983. Marshall
Cavendish. Print
The history of the Chinese alchemy of Taoism is not dissimilar to that

of European alchemy. Both Chinese and European alchemy were flavored
by the dominant philosophy of their time and place, Christianity and
Taoism respectively, and both were eventually taken with an exclusively
spiritual interpretation. For Taoism this transition happened more slowly
over the previous millennium.
As the following Taoist quotes illustrate, as far back as the 11th century
the Taoist alchemists felt it necessary to define the difference between Tao
obtained through spiritual practices and Tao obtained through
consumption of chin tan (divine medicine), what is known in the European
alchemical tradition as the Philosophers Stone.
[350] Tan is the supremely priceless valuable medicine of the
material body. Successful compounding leads to endless changes; it
makes it possible for one to ascend to meet the chntsung (true men)
and further to solve the (problem) of wushng (non-living) by its
skillful use.
p.14
[351] Even if you are able to apprehend the true nature of

Buddhism (i.e., to become of a Buddha), you will not be able to avoid
giving up your body here and acquiring another body there. What can
be better than compounding the great tan at the same time? Then you
can overcome wu to (no leak) to become a chnjn (true man, hsien).
[337] I suppose that you can also practice both breathing and
thinking (in order to acquire Tao). All these necessarily differ from
the affairs of chin tan
~ Po-tuan, Chang. Wu Chen Pien, Essay on the Understanding of Truth.
1078 AD. Alchemical Tract
Neither the Taoist alchemist sources nor the European alchemist

sources indicate that their authors followed any spiritual beliefs or
practices beyond those of their respective religions of Taoism and
Christianity.
The truth or falsity of the spiritual interpretation of alchemy can be
finally put to rest by analyzing the statistically significant statements of
this study for any evidence that the authors intended their writings to be
interpreted in a purely spiritual sense, as opposed to writing about an actual
physical process. This will be addressed in the final analysis.
FINAL WORD ON SOURCES
p.15

I should address one final concern people might raise about the
sources used in this study.
Those people who call themselves alchemical practitioners today fall
largely into two categories: those who wrongly believe alchemy is a
spiritual discipline, whom I have already addressed, and those who believe
alchemy is practical. For the latter a small handful of manuscripts are
fashionable and most widely esteemed, these all coming exclusively from
France during the mid-late 19th and early 20th centuries, some of the more
popular examples being Recreations Hermetique and the two works of
Fulcanelli. These French manuscripts are contemporary with the spiritual
interpretation and were written during the occult revival, a century after
the demise of traditional alchemy, and so are excluded from this study
based on these conditions (i.e. they are distinctly separate in time from the
traditional alchemical literature.) But to slightly deflect the inevitability of
some people accusing me of deliberately excluding these works, I shall
address them in this chapter.
The French manuscripts were practical, some with chemical
instructions and others focusing more on symbology, such as Fulcanellis
works. While it might appear on initial inspection that the French
manuscripts were the opposite of the spiritual alchemy books of the same
period, the two were in fact brothers. In retrospect we associate the occult
revival with pseudoscience and hocus-pocus, but we should remember that
the cause of the occult revival was the advancement of science and
technology resulting in what seemed like magic becoming reality; such as:
artificial lighting, long distance communication, and horseless carriages.
The spiritual alchemy books then, and their practical brother the French
manuscripts, were both a product of the same anti-skeptical anything-canhappen belief system dominating Europe and the United States during the
19th and early 20th centuries, and especially popular in Paris.
The reason why the French manuscripts were specific to France is
likely to have been because they were all based off the teachings of one
person or group. This is evident because the French manuscripts share
premises (e.g. the Stone becomes dangerous if multiplied too many
times) which are flatly contradicted by alchemical tracts prior to the 19th
century, and from all other parts of the world (see quotes #538, #849,
#859.) In this sense we can say that the French manuscripts do indeed
represent a separate school of alchemy as they agree between themselves
but not with the other tracts. Though they do not represent a separate
p.16
school of alchemy for the purpose of this study, for the same reason that
the spiritual alchemy books dont represent a separate school, because this
study focuses exclusively on traditional alchemical sources from pre-19th
century.
The question remains: are the French manuscripts authentic
alchemical tracts? Consider the question from this angle: the French
manuscripts were published after the end of traditional alchemy, during
the occult revival, span 100 years and 1 country; and are contradicted by
all other alchemical tracts spanning thousands of years, many countries
and drastically different cultures. The two are mutually exclusive: they
cannot both be correct as each directly contradicts the other. Either could
be right, or neither could be right, but it is not possible for both to be right;
nor is it possible for them to represent different methods with the same
goal due to the direct contradictions. Furthermore, if the French
manuscripts were correct, then that would mean that authentic alchemy
did not exist until the 19th century; in which case the existence of all other
alchemical tracts would become nonsensical.
To conclude, the value of the French manuscripts is dependent on the
results of this study. If this study proves that the traditional sources do
indeed represent a single specific and replicable chemical procedure and
accompanying philosophical theory, then (due to the mutual exclusivity)
the anomaly of the French manuscripts lose all weight. Whereas if this
study fails to prove any agreement between the traditional tracts then the
French manuscripts might elicit further study.
STUDY
p.17
STUDY
I will present all premises, and alongside each premise: all quotations
which support, all quotations which contradict the premise, and the
statistical significance of each premise.
Each premise will be analyzed for statistical significance and if it
achieves the alpha level of 0.95 or better then the premise will labeled an
alchemical law. If the premise fails to meet the alpha level then it is not
statistically significant. Premises with a probability of 0.90-0.95 are
labeled probably significant, as detailed earlier.
I have opted to display the statistical significance in 8 significant
figures. While this may seem extreme, I feel it better illustrates the
difference between the premises.
Only the frequency of sources are counted for statistical significance;
for obvious reasons two or more quotations from a single source only
count as one support. All quotations are therefore grouped together by
their source. The exception to this rule is if a single source has both a
supporting and a contradictory quotation, in which case both will be
counted.
The number in square brackets preceding each quotation is the quote
identifier which can be used to look up the quotation on the database
available online at:
www.alchemy.ws/quotes
The order of the premises is not relevant to the study, but since they
have to be in some order I have put them in an order than makes sense to
me. I will begin by analyzing premises related to reading the alchemical
sources, then premises related to philosophy of alchemy, and finally the
chemical procedure.
Below each premise is my commentary.
p.18
1. Many alchemical tracts must be read for one to gain a correct picture of alchemy
1. Many alchemical tracts must be read for

one to gain a correct picture of alchemy
Statistical Significance
Supporting sources:
Contradicting sources:
Statistical significance:
5
0
0.9990234
This premise is statistically significant

Supporting Quotations
[880] as Norton saith:- "Trust not therefore to Reading of one Book;
But in many Authors' Works ye may look. Liber librum aperit, saith Arnold
the great Clerk; Anaxagoras said the same for his Work, Who that slothful
is in many Books to see, Such one in Practice, prompt shall never be." The
Reason he gives for thus Reading and Comparing many Books, is, that
"Every each of them taught but one point, or twain. Whereby his Fellows
were made certain, How that he was to them a Brother, For every of them
understood each other."
~ A Lover of Philalethes. A Short Enquiry Concerning the Hermetic Art. 1714
AD. Alchemical Tract
[191] Your best plan will be to read many books on Alchemy

[621] The treasures of Hermes are not laid open in one book: perhaps
one writer may render clear to you what another fails to explain.
[700] For all the authors who deal with this subject write about it in
obscure language, and not one of them declares it plainly; nay, they
beseech God to remove them suddenly out of this world, if they ever write
books about the grand secret. For many of them have been fearful of
committing to paper more than was right about this science; and not one
of them has given more than one or two plain hints respecting it. They did
not write with the object of divulging their secret to the world, but in an
obscurely allusive style, in order that they might be able to recognize those
who understood their meaning as brothers and fellow adepts. Hence you
must not be content with reading only one book, but you should study a
variety of authors; because, according to the learned Arnold, one book
opens up the understanding of another. The same thought is expressed by
the learned Anaxagoras, who testifies that if a man will not take the trouble
of reading many books, he can never attain to a practical knowledge of
our Art.
1. Many alchemical tracts must be read for one to gain a correct picture of alchemy
p.19
~ Norton, Thomas. The Chemical Treatise, Or, The Ordinal of Alchemy. 1477
[161] For he who does not read books cannot apprehend the details
of our Art; he who knows nothing about the theory of our Art, will find its
practice very difficult. Geber, in the Prologue of his Sum of Perfection,
exhorts the student to pore over his volumes by day and by night, and to
revolve them diligently in his mind, that so he may perceive the drift of our
directions. Galen declares that theory and practice mutually correct and
supplement each other. True theory is borne out by practice; false theory
is shamed and disgraced by it. Moreover, when the science is obscure, and
has been handed down after the manner of a dark tradition, there is all the
more reason for reference to the adepts of the past therein. For which
reason, says the philosopher in the second book of Ethics: In things which
are obscure it is necessary to have recourse to open testimonies. So also
Morienus: While every thing is distinguished according to its effects, the
facts concerning it are more fully confirmed by the testimony of many.
Rhasis (c. 70) bids us pin our faith to the ancient sages.
~ Bonus, Peter. The New Pearl of Great Price. 1338 AD. Alchemical Tract
[189] be diligent in searching the books of the learned in this science;

for one book openeth another; think and meditate of these things
profoundly;
~ Artephius. The Secret Book of Artephius. 12th Cen. (?). Alchemical Tract
[228] Woe unto you, sons of the Doctrine! For one who plants trees
does not look for fruit, save in due season; he also who sows seeds does
not expect to reap, except at harvest time. How, then, should ye desire to
attain this offering when ye have read but a single book, or have
adventured only the first regimen? But the Philosophers have plainly
stated that the truth is not to be discerned except after error, and nothing
creates greater pain at heart than error in this Art, while each imagines
that he has almost the whole world, and yet finds nothing in his hands.
Woe unto you!
[229] we have ordered you to read frequently, and, moreover, ponder
diligently over the things which we have narrated.
~ Anonymous. The Turba Philosophorum. Alchemical Tract
Commentary
In order to achieve a proper understanding of alchemy the different
alchemical sources should be considered as parts of a whole. Each author
only gives a few minor hints, so only when considered collectively do the
alchemical tracts begin to make sense.
p.20
2. The complete instructions are never found in one book
2. The complete instructions are never found

in one book
Supporting sources:
2
0
0.9375000
This premise is probably significant, but not statistically significant

[621] The treasures of Hermes are not laid open in one book: perhaps
one writer may render clear to you what another fails to explain.
[615] Philosophers have concealed the manner of making it, as the
Key of their Magistery, and in truth, I have read above one hundred books
of this Art, and in none of them I found the perfecting of this Mercury and
Permanent Water and have seen great and learned men in this Science,
among whom I have not found one that had this secret, except one able
Physician, who told me he had been 36 years in earnest prosecution before
he obtained it.
~ Trevisan, Count Bernard. Verbum Dismissum. 15th Cen. Alchemical Tract
Commentary
There does not exist a single alchemical manuscript which details the
entire process. Each gives only a few hints.
3. The genuine alchemists all agree with one another, differing only on superficial points or on using different terminology
p.21
3. The genuine alchemists all agree with one

another, differing only on superficial points or
on using different terminology
Supporting sources:
8
0
0.9999847

[875] This Art, of bringing all Imperfect Metals to Perfection, hath
been asserted for Truth, by Men of almost every Degree, in most Ages of
the World; many of whose Books are extant. They have declared, that they
have made and possessed this great Treasure, which not only brings all
Imperfect Metals to the Perfection of Sol and Luna (according to the
Quality of the Medicine), but healeth all manner of Diseases in Human
Bodies, even renewing Youth and prolonging Life. Those Authors, from
Age to Age, have justified one another's Testimony; alledging, as a farther
Proof of the Art, that all that have understood it, have written most
agreeingly of it, though contemporary, and unknown to one another in
Person, or by Writing. How far these Men's Writings have obtain'd, a very
little Enquiry may serve; for most men look upon these (Alchymic) Books
only as Cunningly devised Fables, and the Art itself as altogether
impossible. To which the (Alchymic) Authors answer, That it is not Lawful,
nor Commendable to reprobate an Art, by Judges who are ignorant of its
Laws as well as the Facts; and that the Ignorant Negative of such, is by no
means sufficient to set aside the Affirmative Knowledge of so many Men
of Unquestionable Credit, Piety, and Virtue, supported by Arguments and
Circumstances of Uncontestible Force.
[881] This Harmony in Authors, that have written of the Art at the
same time, and unknown one to another, a Modern Adept of the same
Nation with the two before mentioned, has brought as a convincing
Argument (among others) to prove its Being; and which, with me, has
great Weight, and seems to serve his purpose.
[89] The Sages have used different names for the substance, and have
told us to make the indestructible water white and red. They have also
p.22
apparently indicated various methods, but they really agree with each
other in regard to all essentials, and it is only their mystic language that
causes a semblance of disagreement.
~ Anonymous. The Glory of the World, Or, Table of Paradise. 1526 AD.
Alchemical Tract
[63] our Sages, in expounding the truth, veil it under obscure and
allegorical expressions, but nevertheless agree with each other so
marvellously that they all seem to speak, as it were, with one mouth. They
do not confound one thing with another, nor do they wish to lead the
earnest enquirer astray. They express themselves in mystic phrases to hide
the truth from the unworthy and impious, lest they should seem to be
casting pearls before swine, and giving the holy thing to be trodden
underfoot by those who think only of indulging their lustful desires.
[291] Sages wrote at different times, and in different languages, yet
their works exhibit so marvellous an agreement, that any true philosopher
may easily see that all their hearts had been gladdened by God in the
discovery of this stone, and that they all had performed this work with their
own hands. Now, as the truth of their views is perceived by their
agreement, so the disagreement of certain others marks them as false
philosophers. For, not knowing the foundation of this glorious Art, and
making up fanciful theories out of their own heads, they exhibit their
ignorance to all.
~ An Anonymous German Philosopher. The Golden Tract Concerning the Stone
of the Philosophers. 16-7th Cen. (?). Alchemical Tract
[452] Hermes, surnamed Trismegistus, is generally regarded as the

father of this Art; but there are different opinions with regard to his
identity. Some say he was Moses; all agree that he was a very clearsighted philosopher, the first extant author on the subject, and was also of
Egyptian extraction. Others say that Enoch invented the Art, and, before
the coming of the Flood, described it on the so-called emerald tables,
which were afterwards found by Hermes in the valley of Hebron. Many
assert that it was known to Adam, who revealed it to Seth; that Noah
carried the secret with him into the Ark, and that God revealed it to
Solomon. But I do not agree with those who claim for our Art a mystical
origin, and thus only make it ridiculous in the eyes of a scornful world. If
it is founded on the eternal verities of Nature, why need I trouble my head
with the problem whether this or that antediluvian personage had a
knowledge of it? Enough for me to know that it is now true and possible,
that it has been exercised by the initiated for many centuries, and under
the most distant latitudes; it may also be observed that though most of
these write in an obscure, figurative, allegorical, and altogether
perplexing style, and though some of them have actually mixed falsehood
with truth, in order to confound the ignorant, yet they, though existing in
many series of ages, differing in tongue and nation, have not diversely
p.23
handled one operation, but do all exhibit a most marvellous and striking
agreement in regard to the main features of their teachingan agreement
which is absolutely inexplicable, except on the supposition that our Art is
something more than a mere labyrinth of perplexing words.
~ Philalethes, Eirenaeus. The Metamorphosis of Metals. 1694 AD. Alchemical
Tract
[164] The substance of our Art is one, and admits of no variation or

substitute, and so also the mode of our Art is one. The unity of our Art is
proved by the fact that, though the Sages exhibit considerable diversity in
their methods of expressing themselves, yet they all understand each other.
The very fact that Greek understands Greek, and Latin Latin, and Arab
Arab, proves the unity of each language; and it is the same with our Art.
Amidst the greatest apparent diversity there is a wonderful substantial
agreement in the works of the Sages; they differ in words, names, and
metaphors, but they agree in reference to things.
[642] If, therefore, thou shalt rightly consider those things which I
shall say unto thee, as also the testimonies of the ancients, well and fully
shalt thou know that we agree in all things, and so all of us reveal the same
truths. This was the deliberate conviction of Hermes, in his Secreta, who
is styled the father and prophet of the Sages, of Pythagorus, Anaxagoras,
Socrates, Plato, Democritus, Aristotle, Zeno, Heraclitus, Diogenes, Lucas,
Hippocrates, Hamec, Thebit, Geber, Rhasis, Haly, Morienus, Theophilus,
Parmenides, Mellisus, Empedocles, Abohaly, Abinceni, Homer,
Ptolomeus, Virgil, Ovid, and many other philosophers and lovers of truth,
whose names would be too tedious to record. Of most of these we have
seen and studied the works, and can testify that they were, without a single
exception, adepts, and brothers of this most glorious order, and that they
knew what they were speaking about. . . . To the initiated it is clear that
Moses, Daniel, Solomon, several of the prophets, and the evangelist St
John, possessed the knowledge of this Art
[257] Give yourself wholly to study, and be not flighty or doubleminded. Let your mind be like a firm Rock, in which all the various sayings
of the Sages are reduced to the unity of their common meaning. For a man
who is easily influenced in different directions is not likely to find the right
path.
~ Valentinus, Basilius. The Practica. 1618 AD. Alchemical Tract
[173] But although the said philosophers have treated this subject with
so great a variety of method, and used many peculiar and singular
expressions, curious parables, and strange and fanciful words, yet they all
agree in pointing out the same goal, and one and the same Matter as
essential to the right conduct of the Art.
~ Anonymous. The Sophic Hydrolith, Or, Water Stone of the Wise. 17th Cen.
Alchemical Tract
p.24
[835] Though the ancient Philosophers have written diversely of this

science, concealing under a multitude of names the true principles of the
Art; yet have they not done it but upon important considerations, as we
shall hereafter make appear. And though they are different in their
expressions, yet are they not any way discordant one from another, but all
aiming at one end, and speaking of the same thing, they have thought fit
(above all the rest) to name the proper Agent, by a term, strange, nay
sometimes contrary to its nature and qualities.
~ Anonymous. The True Book of the Learned Greek Abbot Synesius. 16-7th
Cen. Alchemical Tract
Commentary
The alchemists wrote cryptically and it is this cryptic manner which
makes the different alchemists appear to be implying different premises or
instructions from one another. However, in most cases the alchemists are
shown to be in perfect agreement if only the metaphors each use are
correctly understood.
4. Some alchemical tracts are forgeries and do not contain any genuine alchemical knowledge
p.25
4. Some alchemical tracts are forgeries and do

not contain any genuine alchemical knowledge
Supporting sources:
6
0
0.9997559

[120] I considered in my mind the great number of deceitful books and
forged Alchemistic "receipts", which have been put in circulation by
heartless impostors, though they do not contain even a spark of truth --and how many persons have been and are still daily led astray by them?
~ Sendivogius, Michael. The New Chemical Light. 17th Cen. Alchemical Tract
[264] under the name of this glorious Art there is to be found much
false teaching which is put forward by pseudo-alchemists, whose writings
are nothing but imposture and deceit, and are yet highly esteemed by
people of the simpler sort. These charlatans induce their dupes to waste
much money and time on that which can profit them nothing; for unless a
thing be well begun, it can never be brought to a good end. Yet most men,
who, nowadays, have devoted themselves to this exalted art of chemistry,
are pursuing a wrong course, and are deceivers or deceived. The deceivers
are conscious of their own ignorance, and try to veil it under an obscure
and allegorical style. The less they really know, the more pompous and the
more unintelligible do their speculations become. But the reader, who is
puzzled by their perplexing style, may at least comfort himself with the
assurance that he knows as much about the matter as the authors. That
assurance must serve for a kind of clue to the endless labyrinth of their
false sublimations, calcinations, distillations, solutions, coagulations,
putrefactions, and corruptions. Nevertheless, we may almost every day see
foolish persons spend their whole substance on those absurd experiments,
being induced to do so by the aforesaid pseudo-alchemists, who impose on
them with a false process, and fanciful perversions of Nature.
[270] For if there were not so many books put forward by ignorant
writers, many thousands of persons who at the present moment are
hopelessly floundering about in a sea of specious book-learning would
have been led by the light of their own unaided intellects to the knowledge
of this precious secret; they are prevented, these many years, from seeing
p.26
the plain truth by a vast mass of printed nonsense which commands their
reverence, because they do not understand it.
~ Anonymous. The Only True Way. 1677 AD. Alchemical Tract
[418] Because many have written of the Philosopher's Stone without
any knowledge of the art; and the few books extent, written by our learned
predecessors and true masters hereupon, are either lost or concealed in
the collections of such (however despised) as are lovers and seekers of
natural secrets, we have taken a resolution to communicate our knowledge
in this matter, to the intent that those who are convinced the Philosophical
Work is no fiction, but grounded in the possibility of Nature, may be
faithfully directed in their studies, and have an undoubted criterion to
distinguish between such authors as are genuine sons of science and those
who are spurious, as writing by hearsay only.
~ Anonymous. On the Philosophers Stone. 17th Cen. (?). Alchemical Tract
[616] We have further to complain of those who mutilate and falsify
the works of true seekers after natural Wisdom and Art, for I have clearly
discovered defects, alterations, and foreign matter in the Triumphal
Chariot of Fr. Basilius, and also in the writings of A. von Suchten and
Theophrastus. More especially, dear Friends, have we to complain of the
devilish cunning way in which the works of Theophrastus have hitherto
been suppressed, only a few of which (and those to be reckoned the very
worst) having appeared in print.
~ Figulus, Benedictus. A Golden and Blessed Casket of Natures Marvels. 1607
[611] for those writers, however many they be, are either themselves
in error, or else they write falsely out of sheer envy, and put forth receipts
whilst not ignorant of the truth.
~ Paracelsus, Theophrastus. The Aurora of the Philosophers. 1575 AD.
Alchemical Tract
[625] Throw away your volumes of "Recipes," for they are full of
falsehood and fraud. Do not believe them, but give diligent heed to the
maxim, that nothing is wrought without its own proper cause. This is the
mistake into which those self-styled "Practical Sages" fall. They do not
place knowledge on a firm foundation by enquiring into the cause of
things. You should therefore constantly bear this momentous rule in mind:
never to set about an experiment until you fully comprehend the why and
the how. He who would make good progress in this Art should also
diligently eschew all falsehood.
Commentary
p.27
It must not be thought that all alchemical tracts are equal. One of the
greatest difficulties in deciphering the alchemical writings is identifying
the authentic from the fraudulent tracts. Fortunately this issue is no
obstacle for this study.
p.28
5. Sometimes genuine alchemists lie about alchemical principles to mislead the reader
5. Sometimes genuine alchemists lie about

alchemical principles to mislead the reader
Supporting sources:
4
2
0.6031497
This premise is not statistically significant

[635] the substance of our Stone is one, so is the method of its
preparation. Therefore, do not listen to those ignorant and fraudulent
alchemists who speak of many different kinds of sublimation and
distillation.
~ An Unknown German Sage. A Very Brief Tract Concerning the Philosophical
Stone. 15-7th Cen. (?). Alchemical Tract
[115] all the preparations of the stone, as of Geber, Albertus Magnus,
and the rest, are sophistical. Their purgations, cementations,
sublimations, distillations, rectifications, circulations, putrefactions,
conjunctions, solutions, ascensions, coagulations, calcinations, and
incinerations are utterly profitless, both in the tripod, in the athanor, in
the reverberatory furnace, in the melting furnace, the accidioneum, in
dung, ashes, sand, or what not; and also in the cucurbite, the pelican,
retort, phial, fixatory, and the rest. The same opinion must be passed on
the sublimation of Mercury by mineral spirits, for the white and the red,
as by vitriol, saltpetre, alum, crocuses, etc., concerning all which subjects
that sophist, John de Rupescissa, romances in his treatise on the White
and Red Philosophic Stone. Taken altogether, these are merely deceitful
dreams. Avoid also the particular sophistry of Geber; for example, his
sevenfold sublimations or mortifications, and also the revivifications of
Mercury, with his preparations of salts of urine, or salts made by a
sepulchre, all which things are untrustworthy.
[611] for those writers, however many they be, are either themselves
in error, or else they write falsely out of sheer envy, and put forth receipts
whilst not ignorant of the truth.
Alchemical Tract
[453] it may also be observed that though most of these write in an
obscure, figurative, allegorical, and altogether perplexing style, and
p.29
though some of them have actually mixed falsehood with truth, in order to
confound the ignorant, yet they, though existing in many series of ages,
differing in tongue and nation, have not diversely handled one operation,
but do all exhibit a most marvellous and striking agreement in regard to
the main features of their teachingan agreement which is absolutely
inexplicable, except on the supposition that our Art is something more than
a mere labyrinth of perplexing words.
[613] Again, there are others who really have a true knowledge of the
secret, but who grudge others the light which has irradiated their own
path; and who therefore write about it in hopelessly puzzling language,
which the perplexed beginner cannot possibly understand. To this class
belong Geber, Arnold, and Lullius, who would have done much better
service to the student, if they had never dipped pen in ink. The consequence
is that every one who takes up this study at once finds himself lost in a
most perplexing labyrinth of falsehood and uncertainty, in which he has
no clue.
Tract
[862] I observe that in their delivery of mysteries they have, as in all
things else, imitated Nature, who dispenses not her light without her
shadows. They have provided a veil for their art, not so much for obscurity
as ornament: and yet I cannot deny that some of them have rather buried
the truth than dressed it.
~ Vaughan, Thomas. Aula Lucis, or, The House of Light. 1651 AD. Alchemical
Tract
Contradicting Quotations
[606] I make known to all ingenuous students of this Art that the Sages
are in the habit of using words which may convey either a true or a false
impression; the former to their own disciples and children, the latter to the
ignorant, the foolish, and the unworthy. Bear in mind that the philosophers
themselves never make a false assertion. The mistake (if any) lies not with
them, but with those whose dulness makes them slow to apprehend the
meaning. Hence it comes that, instead of the waters of the Sages, these
inexperienced persons take pyrites, salts, metals, and divers other
substances which, though very expensive, are of no use whatever for our
purpose.
[609] Jealous Sages have named many waters and metals and stones,
simply for the purpose of deceiving you; herein the philosophers would
warn us that they have used secrecy, lest the whole mystery should be
manifested before all the world. Those who follow the letter of their
directions are sure to be led astray, and to miss entirely the true
foundation of our Art. The fault, however, lies not with the Sages so much
with the ignorance of their readers.
p.30
Alchemical Tract
[684] though the phraseology of the Sages be obscure, it must not
therefore be supposed that their books contain a single deliberate
falsehood. There are many passages in the writings of Morienus, Geber,
and others, where this charge is indignantly rebutted. Those for whom the
knowledge of Alchemy is intended, will be able, in course of time and
study, to understand even the most obscure of Alchemistic treatises: for
they will be in a position to look at them from the right point of view.
Commentary
Some alchemical authors are of the opinion that alchemical authors lie
deliberately in their works, but this argument is refuted by other quotes
which argue that the alchemists dont lie but instead convey a false
impression, the understanding of which is available to those who study
diligently. Overall this is not statistically significant either way so we cant
say definitively whether genuine alchemists tell outright lies, or whether
these are not lies but instead cunningly crafted deceptions.
For practical purposes a cunningly crafted deception can be
considered a lie it is as useful as such.
6. True alchemical statements are apparent where there is no contradiction
p.31
6. True alchemical statements are apparent

where there is no contradiction
Supporting sources:
2
0
0.9375000

[246] the Truth and foundation of this Art is apparent, for Truth is
where there appears no contradiction. Therefore also can false Alchemists
be easily detected in this one point alone.
~ Suchten, Alexander von. An Explanation of the Natural Philosophers Tincture,
of Paracelsus. 16th Cen. Alchemical Tract
[291] Sages wrote at different times, and in different languages, yet
their works exhibit so marvellous an agreement, that any true philosopher

may easily see that all their hearts had been gladdened by God in the
discovery of this stone, and that they all had performed this work with their
own hands. Now, as the truth of their views is perceived by their
agreement, so the disagreement of certain others marks them as false
philosophers. For, not knowing the foundation of this glorious Art, and
making up fanciful theories out of their own heads, they exhibit their
ignorance to all.
of the Philosophers. 16th - 17th Cen. (?). Alchemical Tract
Commentary
This premise is self-evident, but for the purposes of our study this
premise has one too few supporting quotations and so is not statistically
significant enough to be considered definitive.
p.32
7. Different alchemists appear to be in open contradiction to one another
7. Different alchemists appear to be in open

contradiction to one another
Supporting sources:
2
0
0.9375000

[885] The Philosophers, you very well know, take the liberty of
seemingly contradicting themselves, and one another: Sometimes
asserting the Work to be very easie; other times that 'tis very difficult or
hard. One while, that 'tis short; then again that 'tis very tedious. Again,
that 'tis done with little Expense, and an easie Labour; then complaining
of the charge and Toil. Sometimes affirming their Matter to be but one
only thing, other times that 'tis compounded of several. One while the
Work is to be done with a gentle Fire, another time that 'tis not perform'd
without a strong. Then again, that 'tis equal, and of the same degree; and
yet that 'tis daily increased. These are the Difficulties with many more that
might be named which Inquirers lie under. And yet the Philosophers
affirm, they all vanish when the Key of this Art is once attain'd, which is
the Chalibs of Philosophers. No longer will a Tyro relish a false Writer,
or be to seek to reconcile the true. For that as soon as the first Gate is
opened,
all
the
rest
will
fly
open
of
themselves.
[601] The expressions used by the different Masters often appear to

be in open contradiction one to another; moreover, they are so obscurely
worded that of ten readers each one would understand them in a different
sense. Only the most ingenious and clear-sighted men have a chance of
finding their way through this pathless thicket of contradictions and
obscure
metaphors.
Commentary
Different alchemists do appear to directly contradict one another on
almost every aspect of alchemy. To the casual reader it would appear that
p.33
the alchemists are in disagreement, and this appears to be the general

consensus. On closer inspection however, the disagreements are either
superficial or manufactured for the purpose of deceiving those who are not
already in-the-know.
p.34
8. Some alchemists wrote not to teach anything, but only to communicate with other alchemists
8. Some alchemists wrote not to teach

anything, but only to communicate with other
alchemists
Supporting sources:
2
0
0.9375000

[407] I, BEING an anonymous adept, a lover of learning, and a
philosopher, have decreed to write this little treatise of medicinal,
chemical, and physical arcana, in the year 1645 after the Birth of Christ,
and in the 23rd year of my age, to assist in conducting my straying
brethren out of the labyrinth of error, and with the further object of making
myself known to other Sages, holding aloft a torch which may be visible
far and wide to those who are groping in the darkness of ignorance. The
contents of this Book are not fables, but real experiments which I have
seen, touched, and handled, as an adept will easily conclude from these
lines. I have written more plainly about this Art than any of my
predecessors; sometimes I have found myself on the very verge of breaking
my vow, and once or twice had to lay down my pen for a season; but I
could not resist the inward prompting of God, which impelled me to
persevere in the most loving course, who alone knows the heart, and to
whom only be glory for ever. Hence, I undoubtedly gather that in this last
age of the world, many will become blessed by this arcanum, through what
I have thus faithfully written, for I have not willingly left anything doubtful
to the young beginner. I know many who with me do enjoy this secret, and
am persuaded that many more will also rejoice in its possession. Let the
holy Will of God perform what it pleases, though I confess myself an
unworthy instrument through whom such great things should be effected.
~ An Anonymous Sage and Lover of Truth. An Open Entrance to the Closed
Palace of the King. 1645 AD. Alchemical Tract
8. Some alchemists wrote not to teach anything, but only to communicate with other alchemists
p.35
our Art.
Commentary
According to what is written in the alchemical tracts, the authors were
not necessarily writing for the purpose of teaching alchemy to students.
Instead they may have been writing for the express purpose of proving to
other alchemists that they possessed a competent understanding of
alchemy in order to seek each other out.
Clearly if the alchemical tract was published anonymously then this
act would be redundant. In this case one has to presume that this particular
premise applies only to those tracts which were not published
anonymously. Alternatively the author could have embedded their identity
in the form of a cipher or anagram.
p.36
9. Do not believe any statement if you do not understand how and why it is the case
9. Do not believe any statement if you do not

understand how and why it is the case
Supporting sources:
3
0
0.9843750

[270] For if there were not so many books put forward by ignorant
writers, many thousands of persons who at the present moment are
hopelessly floundering about in a sea of specious book-learning would
have been led by the light of their own unaided intellects to the knowledge
of this precious secret; they are prevented, these many years, from seeing
the plain truth by a vast mass of printed nonsense which commands their
reverence, because they do not understand it.
[272] Always mistrust that which you do not understand (i.e., in
studying this art).
[195]When learned scholars and those who frequent the schools hear
of the melancholy fate of these foolish persons, they ought to take warning,
and remember that the same things may happen to themselves, if they are
not constantly on their guard. For many of them are but too ready lightly
to receive all conclusions, however false, if they only find them boldly
asserted in books.
[625] Throw away your volumes of "Recipes," for they are full of
falsehood and fraud. Do not believe them, but give diligent heed to the
maxim, that nothing is wrought without its own proper cause. This is the
mistake into which those self-styled "Practical Sages" fall. They do not
place knowledge on a firm foundation by enquiring into the cause of
things. You should therefore constantly bear this momentous rule in mind:
never to set about an experiment until you fully comprehend the why and
the how. He who would make good progress in this Art should also
diligently eschew all falsehood.
[882] Take this from one: that knows best the Sense of what he has
written; where we speak most plainly, there be most circumspect, (for we
9. Do not believe any statement if you do not understand how and why it is the case
p.37
do not go about to betray the Secrets of Nature) especially in those places

which seem to give Receipts so plain as you would desire, suspect either a
Metaphor, or else be sure that something is suppressed which thou wilt
hardly find (without Inspiration) of thyself; yet to a Son of Art, we have
written that which never heretofore was by any reveal'd.
Commentary
This premise is true universally, but to speak specifically: be very
suspicious of any statement made in alchemy if you dont understand the
reason for how and why it is the case. Especially be distrustful of
exaggerated statements, and also those that are too easy both of these are
potential traps.
p.38
10. Alchemy is a secret

Supporting sources:
14
0
1.0000000

[877] "Tho' we say in many places, take this, and take that; yet we
mean, that it behoveth thee to take One Thing. For these things are so set
down by the envious Philosophers to deceive the Unwary. Do'st thou,
Fool, believe, that we do openly teach the Secret of Secrets? And do'st thou
take our Words according to the literal Sound? Know assuredly, he that
takes the Words of other Philosophers according to the ordinary
Signification and Sound of them, he doth already wander in the midst of
the Labyrinth, having lost Ariadne's Thread, and hath as good as
appointed his money to Perdition."

p.39

[81] A science kept secret, a hidden treasure, what is its use?

~ Magnus, Albertus. Compound of Compounds. 13th Cen. Alchemical Tract
[456] For Adam, created by God full of understanding and perfect

knowledge of natural things, doubtless knew those which were capable of
prolonging human life and securing immunity from disease. Doubtless he
also taught the same to some of his descendants, and they again to others.
Hence many of the fathers lived to the age of 700, 800, and more years;
but some did not live so long, this secret not being revealed to all.
~ Figulus, Benedictus. Man, the Best and Most Perfect of God's Creatures. 1607
[32] Lacinius -- I fear most that this book may make the matter too
clear to the vulgar herd, thus bestowing God's most precious earthly gift
upon the wicked and undeserving, in defiance of the ancient precept.
Bonus -- That rule was more applicable to men of old than to our present
state of Christian liberty. Heathen Sages might be fearful of spreading this
knowledge too commonly, but Christ has taught us the true use of riches
to relieve the wants of the poor and needy. Lacinius -- Why, then, do our
masters follow in the footsteps of the ancients, and predict ruin to mankind
from the "profanation" of this mystery? John de Rupescissa conjures his
readers not to make the Art known to the wicked and unbelieving, as such
a course would ruin the Christian faith. Bonus -- Do you imagine that the
faith of Jesus Christ, the Son of God, can be overthrown by these means?
Has it not always grown most rapidly, precisely where it has been most
severely opposed? But Christ Himself has given us a sovereign rule for
our guidance in this matter: "Freely ye have received, freely give." What
is the use of concealed diamonds, or a hidden treasure, to the world? What
is the use of a lighted candle if it be placed under a bushel? It is the innate
selfishness of the human heart which makes these persons seek a pious
pretext for keeping this knowledge from mankind. Lacinius -- I know some
men who are so jealous of the preservation of this secret that they will
hardly read their own books, and would not for all the world allow any
one else to look at them, just as if they feared that the Stone would at once
leap forth from the book, if it were only opened, and that it would soon lie
about in every gutter. These persons are such skinflints withal that they
would rather remain in ignorance than spend a single penny in search of
the Stone. I suppose they expect the knowledge to be showered down upon
them from heaven. Surely we have reason to pray that such people may be
delivered from their own blinding meanness and illiberality. Bonus -Would that a ray of Divine light might illumine the gross darkness of their
understandings! But I am afraid that their folly is past praying for. If
p.40
indeed they could be brought to see that this world is under Divine rule
and governance, that no mortal can approach God but by God, that even
the light cannot be perceived without light, they might come to understand
that, without the special grace of God, this ineffable gift is not bestowed
on any man. Lacinius -- How can those harpies reply to that argument?
Bonus -- They are in a state of frenzied ignorance, which prevents them
from perceiving the difficulties of the task; and so the Stone which they
find is the Stone of Sisyphus. For "they are few whom Jupiter loves, or
whom their manly perfection exalts to the stars." When, indeed, the Stone
is found, our friends, who now laugh and sneer at us, will be at a loss how
to express their love.
~ Lacinius, Janus. Nuncupatory Discourse. 14-5th Cen. (?). Alchemical Tract
[696] The time draws near when, as Sendivogius has observed, the
confection of the Stone will be discovered as plainly as the making of
cheese from rennet. But we warn the reader not to imitate Midas in the
fable, by seeking the noble tincture in metals out of covetousness; for the
true wise men seek only a medicine for human infirmities, and esteem gold
but as it furnishes them with the means of independence and the exercise
of universal beneficence. They communicate their talents, without vain
glory or ostentation, to such as are worthy searchers of Nature, but
concealing their names as much as possible, while living, as well as their
knowledge of the mystery from the world.
[698] the philosophers have hitherto industriously kept that a
profound secret; some out of selfish disposition, though otherwise good
men. Others, who wished only for worthy persons to whom they might
impart it, could not write of it openly, because covetousness and vanity
have been governing principles in the world: and, being wise men, they
knew that it was not the will of the most High to inflame and cherish such
odious tempers, the genuine offspring of pride and self-love, but to banish
them out of the earth, wherefore they have been withheld hitherto. But we,
finding no restraint on our mind in that respect, shall declare what we
know: and the rather because we judge the time is come to demolish the
golden calf, so long had in veneration by all ranks of men, insomuch that
worth is estimated by the money a man possesses; and such is the
inequality of possessions that mankind are almost reducible to the rich,
who are rioting in extravagance, and the poor, who are in extreme want,
smarting under the iron hand of oppression. Now the measure of
inequality among the rich hastens to its limit, and the cry of the poor is
come before the Lord: 'Who will give them to eat till they shall be
satisfied?" Hereafter the rich shall see the vanity of their possessions when
compared with the treasures communicated by this secret; for the riches
it bestows are a blessing from God, and not the squeezing of oppression.
Besides, its chief excellence consists in making a medicine capable of
healing all diseases to which the human body is liable, and prolonging life
to the utmost limits ordained by the Creator of all things. There want not
p.41
other reasons for the manifestation of the process; for skepticism has gone
hand in hand with luxury and oppression
~ Anonymous. On the Philosophers' Stone. 17th Cen. (?). Alchemical Tract
[946] If therefore Nature be follicitous in hiding these things, lest they

should be indifferently prostrated to all, or Hogs get to the honey-pots; no
wonder if Ancient and Modern Philosophers, have invented so many
enigmatical Figures, and hidden Fables, to cover and cloath this Science
with; For they known well enough, that ceremonious Nature, would never
have hid her self under so many different Forms and Species, but have
appeared naked, but that her Venerable Secrets would thereby incur that
contempt, which always accompanies common things.
[948] Nature set this ignivomous Dragon, in the door of the Garden,
to keep the Tree of golden Apples, that is, the knowledge of her hidden
Secrets, which our prudent Ancestours would not deliver in writing, but
onely by word of mouth, to such as they thought worthy of such knowledge:
And this is the cause, why those great and admirable Sciences, have in
progress of time vanished, and are accounted as Fables and Tales.
~ Combachius, Lodovicus. Sal, Lumen & Spiritus, Mundi Philosophici. 1656
[113] Whoever obtained this Stone overshadowed it with various

enigmatical figures, deceptive resemblances, comparisons, and fictitious
titles, so that its matter might remain occult. Very little or no knowledge
of it therefore can be had from them.
Alchemical Tract
[686] When the philosophers had discovered it, with great diligence
and labour, they straightway concealed it under a strange tongue, and in
parables, lest the same should become known to the unworthy, and the
pearls be cast before swine. For if everyone knew it, all work and industry
would cease; man would desire nothing but this one thing, people would
live wickedly, and the world be ruined, seeing that they would provoke
God by reason of their avarice and superfluity. For eye hath not seen, nor
ear heard, nor hath the heart of man understood what Heaven hath
naturally incorporated with this Spirit.
~ Paracelsus, Theophrastus. The Book of the Revelation of Hermes. 16th Cen.
Alchemical Tract
[699] To this objection, we answer what we know to be true, that the

science of this Art has never been fully revealed to anyone who has not
approved himself worthy by a good and noble life, and who has not shewn
himself to be deserving of this gracious gift by his love of truth, virtue, and
knowledge. From those who are otherwise minded this knowledge must
ever remain concealed. Nor can anyone attain to this Art, unless there be
some person sent by God to instruct him in it. For the matter is so glorious
and wonderful that it cannot be fully delivered to any one but by word of
p.42
mouth. Moreover, if any man would receive it, he must take a great and
sacred oath, that as we his teachers refuse high rank and fame, so he will
not be too eager for these frivolous distinctions, and that he will not be so
presumptuous as to make the secret known to his own son; for propinquity
of blood, or affinity, should be held of no account in this our Magistery.
Nearness of blood, as such, does not entitle anyone to be let into the secret,
but only virtue, whether in those near to us or in strangers. Therefore you
should carefully test and examine the life, character, and mental aptitude
of any person who would be initiated in this Art, and then you should bind
him, by a sacred oath, not to let our Magistery be commonly or vulgarly
known. Only when he begins to grow old and feeble, he may reveal it to
one person, but not to moreand that one man must be virtuous, and
generally approved by his fellows. For this Magistery must always remain
a secret science, and the reason that compels us to be so careful is obvious.
If any wicked man should learn to practise this Art, the event would be
fraught with great danger to Christendom. For such a man would overstep
all bounds of moderation, and would remove from their hereditary thrones
those legitimate princes who rule over the peoples of Christendom. And
the punishment of this wickedness would fall upon him who had instructed
that unworthy person in our Art. In order, then, to avoid such an outbreak
of overweening pride, he who possesses the knowledge of this Art, should
be scrupulously careful how he delivers it to another, and should regard
it as the peculiar privilege of those who excel in virtue.
[687] I am well aware that I am now declaring a secret which must

for ever remain hidden from the wise of this world, and from those who
are established in their own conceits.
[760] The Stone is mystic, or secret, because it is found in a secret
place, in an universally despised substance where no one looks for the
greatest treasure of the world. Hence it may well be called The HIDDEN
STONE.
Alchemical Tract
p.43
[684] Now because this Art was revealed by God to His obedient
servants, it is the duty of all Sages not to reveal it to any unworthy person.
It is true that whoever understands a science, or art, knows how to teach
it; nor would jealousy or envy become a wise man: but the Sages have
expressed their knowledge in mysterious terms in order that it might be
made known to no person except such as were chosen by God Himself. But
though the phraseology of the Sages be obscure, it must not therefore be
supposed that their books contain a single deliberate falsehood. There are
many passages in the writings of Morienus, Geber, and others, where this
charge is indignantly rebutted. Those for whom the knowledge of Alchemy
is intended, will be able, in course of time and study, to understand even
the most obscure of Alchemistic treatises: for they will be in a position to
look at them from the right point of view. It is only the wise and Godfearing whom we invite to this banquet: let those who are not bidden
refrain from attempting to cross our threshold. The books of the Sages are
only for the Sons of Knowledge. The Sages, says Hermes, are not jealous
of the obedient, gentle, and lowly student: it is the profane, the vicious,
and the ignorant to whom they desire to give a wide berth. Therefore, I
conjure you, my friends, not to make known this science to any foolish,
ignorant, or unworthy person. God-fearing Sages, adds Alphidius, have
never carried their jealousy so far as to refuse to unveil this mystery to
men of their own way of thinking. But they have carefully concealed it from
the multitude, lest there be an end of all sowing, planting, reaping, and of
agriculture and work generally. These are very good and humane reasons,
then, why this Art should not be revealed to everybody. Moreover, it is
delivered to us in obscure terms, in order that the student may be
compelled to work hard in its pursuit. We do not prize that which costs us
nothing; it is our highest delight to reap some great benefit as the reward
of our labour. Therefore, it would not be good for you if this knowledge
were to come to you after reading one book, or after spending a few days
in its investigation. But if you are worthy, if you possess energy and the
spirit of perseverance, if you are ready to study diligently by day and by
night, if you place yourself under the guidance of God, you will find the
coveted knowledge in Gods own good time. Do not be satisfied with
alteration of metals, like our modern sophists, but aim at transmutation;
and do not suffer them to lead you aside with their sophistical jargon and
their absurd and baseless pretensions. Knowledge is one, as truth is one;
and let me add that our knowledge and our truth are both very simple and
straightforward. If you once depart from the unity and truth of Nature, you
are involved in the bewildering mazes of confusion and error.
[222] It was different in the days of Zosimus, who tells us that in Egypt
the divine art of operating on minera belonged to the Kings, and the
alchemists of the Nile no more worked in their own interest than the
minters of coin. The increase of the King's riches was the only end in view,
p.44
and for this reason the priests who were acquainted with the mineral
secrets did not dare to disclose them publicly.
Commentary
Alchemy has been a secret for as long as there are records of it. The
alchemists tend to accuse each other of keeping the secret out of jealousy,
in this context that means feeling they are better than everyone else and
exclusively deserve this special gift. The excuse the alchemists use to
justify their own secrecy tends to be that all labor would cease if the secret
were free, thus collapsing civilization, and so the secret must be kept in
order to preserve harmony.
11. Alchemists took a vow of secrecy
p.45

Supporting sources:
3
0
0.9843750

p.46
[627] The just and pious reader will regard my undertaking with a
kindly eye, and not suffer seeming contradictions to mislead him: the
theory of and practice of this Art, and the laws which obtain in the
Republic of the Chemists, forbade me to write more openly or plainly.
~ Madathanas, Henry. The Golden Age Restored. 1622 AD. Alchemical Tract
Commentary
The alchemists vow or oath is not discussed in detail, but is
present in a statistically significant number of sources, enough to imply it
was relatively widespread. It seems that the vow was to only ever tell one
other person the secret to alchemy.
The most interesting aspect of the vow is that it proves that in the
majority of cases the secret was verbally passed from one person to
another, as opposed to being deduced from reading alchemical tracts.
Otherwise there would have been no one to whom to make the vow.
12. Alchemists were afraid of being discovered
p.47
12. Alchemists were afraid of being

discovered
Supporting sources:
5
0
0.9990234

[386] So long as the secret is possessed by a comparatively small
number of philosophers, their lot is anything but a bright and happy one;
surrounded as we are on every side by the cruel greed and the prying
suspicion of the multitude, we are doomed, like Cain, to wander over the
earth homeless and friendless. Not for us are the soothing influences of
domestic happiness; not for us the delightful confidences of friendship.
Men who covet our golden secret pursue us from place to place, and fear
closes our lips, when love tempts us to open ourselves freely to a brother.
Thus we feel prompted at times to burst forth into the desolate exclamation
of Cain: "Whoever finds me will slay me." Yet we are not the murderers of
our brethren; we are anxious only to do good to our fellow-men. But even
our kindness and charitable compassion are rewarded with black
ingratitudeingratitude that cries to heaven for vengeance. It was only a
short time ago that, after visiting the plague-stricken haunts of a certain
city, and restoring the sick to perfect health by means of my miraculous
medicine, I found myself surrounded by a yelling mob, who demanded that
I should give to them my Elixir of the Sages; and it was only by changing
my dress and my name, by shaving off my beard and putting on a wig, that
I was enabled to save my life, and escape from the hands of those wicked
men. And even when our lives are not threatened, it is not pleasant to find
ourselves, wherever we go, the central objects of human greed. [...] I know
of several persons who were found strangled in their beds, simply because
they were suspected of possessing this secret, though, in reality, they knew
no more about it than their murderers; it was enough for some desperate
ruffians, that a mere whisper of suspicion had been breathed against their
victims. Men are so eager to have this Medicine that your very caution will
arouse their suspicions, and endanger your safety. Again, if you desire to
sell any large quantity of your gold and silver, you will be unable to do so
without imminent risk of discovery. The very fact that anyone has a great
p.48
mass of bullion for sale would in most places excite suspicion. This feeling
will be strengthened when people test the quality of our gold; for it is much
finer and purer than any of the gold which is brought from Barbary, or
from the Guinea Coast; and our silver is better even than that which is
conveyed home by the Spanish silver fleet. If, in order to baffle discovery,
you mix these precious metals with alloy, you render yourself liable, in
England and Holland at least, to capital punishment; for in those countries
no one is permitted to tamper with the precious metals, except the officers
of the mint, and the licensed goldsmiths. I remember once going, in the
disguise of a foreign merchant, to a goldsmith's shop, and offering him
600 pounds worth of our pure silver for sale. He subjected it to the usual
tests, and then said: "This silver is artificially prepared." When I asked
him why he thought so, his answer was: "I am not a novice in my
profession, and know very well the exact quality of the silver which is
brought from the different mines." When I heard these words I took myself
away with great secrecy and dispatch, leaving the silver in the hands of
the goldsmith. On this account, and by reason of the many and great
difficulties which beset us, the possessors of this Stone, on every side, we
do elect to remain hidden, and will communicate the Art to those who are
worthily covetous of our secrets, and then mark what public good will
befall.
[385] No doubt the gentle reader has learned by the works of
Sendivogius that whenever he sheaved himself openly to the powerful, he
went in constant fear of his life. Experience teaches that many
philosophers who gave no thought to their personal safety, have been
killed and deprived of their tincture by greedy and powerful robbers; and
it stands to reason that any one going about with a great treasure in his
hand, must fall a prey to brigands. Sendivogius concealed his name by an
anagram. Thus also a short time ago another philosopher and Brother of
the Golden Cross, whose real name has long been familiar to me,
concealed it beneath an anagram, and made himself known to his friends
by an enigmatical designation. Why then should I place myself at the
mercy of this impure world?
of the Philosophers. 16th - 17th Cen. (?). Alchemical Tract
[689] In the first place, let him carry on his operations with great
secrecy in order that no scornful or scurrilous person may know of them;
for nothing discourages the beginner so much as the mockery, taunts, and
well-meant advice of foolish outsiders. Moreover, if he does not succeed,
secrecy will save him from derision; if he does succeed, it will safeguard
him against the persecution of greedy and cruel tyrants.
Tract
p.49
[387] Whenever I have revealed myself to the great, it has always been
to my peril and loss.
[692] "God gives this Art to the sincere and good, nor can the world
purchase it with all its gold. The vulgar know nothing of this Mystery, for
if any man be impious, he seeks the Stone in vain. He who holds it in silence
dwells where he would, and fears neither accidents, nor thieves, nor any
evil. For this reason this sacred gift is granted to few: it is in the hands of
God, and He gives it to whomsoever He will."
Alchemical Tract
Commentary
In times when alchemy was taken more seriously than it is today,
being suspected of possessing the Philosophers Stone would inevitably
result in someone attempting to steal it. This was the case regardless of
whether the suspected person did indeed possess the Stone, and regardless
of whether the Stone existed at all.
p.50
13. Alchemy is a physical science

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[182] This mineral water can be extracted only from those things
which contain it; and that thing from which it is most easily obtained is
difficult to discover, as is also the mode of its extraction. It dissolves gold
without violence, is friendly to it washes away its impurities, and is white,
warm, and clear. Without our Mercury, Alchemy could not be a science,
but only a vain and empty pretence. If you can obtain it, you have the key
of the whole work, with which you can open the most secret chambers of
knowledge. Its nature is the same as that of gold, but its substance is
different, and the preparation of it causes a great stench.
~ Philalethes, Eirenaeus. A Brief Guide to the Celestial Ruby. 1694 AD.
Alchemical Tract
[414] And because the philosophers had so obscurely set forth this
science in strange involvings of words and shadows of figures, the stone
of the philosophers was doubted by a very many men.
[415] Tell me by the immortal God, what is more unjust than for men
to hate what they are ignorant of? And then if the thing do deserve hatred,
what is of all things more shallow? What more abject? Or what greater
madness and potage is there, than to condemn that science in which you
have concerned yourself just nothing at? Who hast never learned either
Nature or the majesty of Nature, or the property or the occult operations
of metals. The councellour also babbles and crokes, and the pettyfoggers
of the law, the greatest haters of philosophy, who with the hammer of a
venal tongue coin themselves money out of the tears of the miserable: who
shipping over the most sacred of laws, have by the intricacies of their
expositions persecuted all the world with their frauds. But why do I go
after jeers and satyrs? Let these crabbed fellows and their followers
remain perpetually in their opinion, who know nothing. Which is honest,
which is pleasant, which is delightful, which lastly is anything elevated
above a vulgar doctrine: and who have attained at nothing glorious and
famous, but perhaps at some plebian business from the black sons of
Cadamus. But to which purpose are these? I have made the choice of this
p.51
stone of the philosophers familiar to me; and I very often call it the only
Minerva, and the greatest pearl of all occult philosophy, or of magic, not
indeed of the superstitious, but of the natural. Yet it seems in the opinion
of the unlearned to degenerate far from a better study: which is decreed
and ordained by the divine will.
~ Ficinus, Marsilius. Book of the Chemical Art. 15th Cen. Alchemical Tract
[948] Nature set this ignivomous Dragon, in the door of the Garden,
to keep the Tree of golden Apples, that is, the knowledge of her hidden
Secrets, which our prudent Ancestours would not deliver in writing, but
onely by word of mouth, to such as they thought worthy of such knowledge:
And this is the cause, why those great and admirable Sciences, have in
progress of time vanished, and are accounted as Fables and Tales.
[77] In many ancient Books there are found many definitions of this
Art, the intentions whereof we must consider in this Chapter. For Hermes
said of this Science: Alchemy is a Corporal Science simply composed of
one and by one, naturally conjoining things more precious, by knowledge
and effect, and converting them by a natural commixtion into a better kind.
A certain other said: Alchemy is a Science, teaching how to transform any
kind of metal into another: and that by a proper medicine, as it appeared
by many Philosophers' Books. Alchemy therefore is a science teaching
how to make and compound a certain medicine, which is called Elixir, the
which when it is cast upon metals or imperfect bodies, does fully perfect
them in the very projection.
~ Bacon, Roger. The Mirror of Alchemy. 13th Cen. Alchemical Tract
[162] We have here, as in medicine, practice founded upon sound and
well-tested speculative knowledge; and here also, as in medicine, we can
be practically successful, only if our knowledge be strictly in accordance
with the facts of Nature. Alchemy is an operative science, and produces
effects by supplying natural conditions, e.g., by the action of fire. Medicine
is either preventive or curative; it either teaches us the conditions of
health, and instructs us how to avoid disease, or, when we are ill, it
provides the exact remedy which our disease requires. Alchemy has no
need of conservative or preventive action; but it instructs us how to restore
and cure, as it were, the diseases of metals, and to bring them back to a
p.52
state of perfect health, in which state all metals are either silver or gold.
The difficulties of our Art are great, especially on account of the
disagreement which apparently prevails amongst its most authoritative
exponents. The second difficulty of our Art is that of carrying out
practically the clearest and most straightforward printed directions. This
difficulty might be got over by watching the operations of some great
master; but in the nature of the case, only few can enjoy so high a
privilege. The third difficulty consists in the fantastic tricks and absurdly
barren devices of fraudulent professors of this Art, in consequence of
which many find it impossible to believe in the reality of our operations.
And the claims of the Art itself appear so miraculous, and so far exalted
above the ordinary course of Nature, that the vulgar herd are of necessity
led to regard the Alchemist as a kind of sorcerer or magician, and to place
his pretensions in the same class with those of the man who professes to
work signs and wonders. These are but a few of the difficulties in which
the study of our Art is involved; and if there be so many obstacles in the
way of its investigation, how much more difficult must be the discovery of
its methods? Nevertheless, I stoutly maintain that the Art of Alchemy is
clear and true, and founded upon Nature; that its products are as truly
silver and gold as the precious metals which are produced in the bowels
of the earth;
[169] There are three parts of Philosophy: that which deals with
matter in motion, or physics; that which is concerned with matter at rest,
or mathematics; and that which abstracts from both matter and motion, or
metaphysics. Alchemy belongs neither to the second nor to the third of
these departments of science; consequently, it takes its place in the first
department, or that of physical science, for it deals with real being joined
to motion and matter, and not with metaphysics, which are divine, and
have regard to real being separated from motion and matter. Each
physical science deals with a certain division of matter, and so does our
Magistery. Science is possible by means of the fact that the universe is the
work of an Intelligence to which our reason corresponds. The Divine
Intelligence has subjected all natural and supernatural phenomena to the
rule of certain laws, which laws our reason was created capable of
apprehending, and this state of things is the preliminary condition of all
science whatsoever. Our reason is either practical or speculative,
according to the class of mundane relations with which it deals; and thus
we have speculative philosophy, or science, and practical philosophy, or
art. Our Magistery is speculative in so far as it teaches us the nature and
relations of metals; it is practical in so far as it teaches us how to utilise
this knowledge for the production of the Philosopher's Stone, and the
transmutation of common metals into gold and silver.
Commentary
p.53
This statistic alone destroys the spiritual interpretation of alchemy.

There are zero references in alchemical tracts prior to the 19th century that
suggest alchemy is not a physical science and there are 5 different sources
that specifically define alchemy as a physical science.
14. Alchemy is about making the Philosophers Stone
p.54
14. Alchemy is about making the

Philosophers Stone
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[77] In many ancient Books there are found many definitions of this Art,
the intentions whereof we must consider in this Chapter. For Hermes said
of this Science: Alchemy is a Corporal Science simply composed of one
and by one, naturally conjoining things more precious, by knowledge and
effect, and converting them by a natural commixtion into a better kind. A
certain other said: Alchemy is a Science, teaching how to transform any
p.55

[398] Alchemy, which undertakes to transmute the base metals into
gold and silver. Whatsoever has the power to transmute imperfect and
complete metals has the power to make gold and silver. Now, this quality
is possessed by the Stone which the philosophers make known to us.
[395] In the case of a science which is familiarly known to a great
body of learned men, the mere fact that they all believe in it supersedes the
necessity of proof. But this rule does not apply to the Art of Alchemy, whose
pretensions, therefore, need to be carefully and jealously sifted. The
arguments which make against the justice of those claims must be fairly
stated, and it will be for the professors of the Art to turn back the edge of
all adverse reasoning. Every ordinary art (as we learn in the second book
of the Physics) is either dispositive of substance, or productive of form, or
it teaches the use of something. Our Art, however, does not belong to any
one of these categories; it may be described indeed as both dispositive and
productive, but it does not teach the use of anything. It truly instructs us
how to know the one substance exclusively designed by Nature for a
certain purpose and it also acquaints us with the natural method of
treating and manipulating this substance, a knowledge which may be
either practically or speculatively present in the mind of the master. There
are other crafts which are not artificial, but natural, such as the arts of
medicine, of horticulture, and glass-blowing. They are arts insofar as they
require an operator; but they are natural insofar as they are based upon
facts of Nature. Such is the Art of Alchemy. Some arts systematize the
creations of the human mind, as, for instance, those of grammar, logic,
and rhetoric; but Alchemy does not belong to this class. Yet Alchemy
resembles other arts in the following respect, that its practice must be
preceded by theory and investigation; for before we can know how to do
a thing, we must understand all the conditions and circumstances under
which it is produced. If we rightly apprehend the cause or causes of a thing
(for there often is a multiplicity or complication of causes), we also know
how to produce that thing. But it must further be considered that no one
can claim to be heard in regard to the truth or falsity of this Art who does
not clearly understand the matter at issue; and we may lay it down as a
rule that those who set up as judges of this question without a clear insight
into the conditions of the controversy should be regarded as persons who
are talking wildly and at random.
[730] The ancient teacher Hieronymus says that it was formerly
ordained among the Jews that no one under the age of 30 years might read
the first Chapter of Genesis. Be this true or not, it is certainly not the
custom among the Jews at the present time. Yet it is undeniable that man
p.56
by a right contemplation and understanding of this Chapter, may gain a

knowledge of many Arcana and secrets of creation. Not to mention other
things, this Chapter is especially suitable to our Chemical Art. Indeed, of
all books concerning the Theory and Practice of the Philosophers Stone,
I know not of one which, from beginning to end, could more plainly and
graphically describe our Art, than the Almighty Himself has done in that
whole process of His great Creation.
~ Suchten, Alexander von. An Explanation of the Natural Philosopher's
Tincture, of Paracelsus. 16th Cen. Alchemical Tract
[180] all that are in search of this precious Tincture are called
alchemists
Alchemical Tract
[652] He that has once found this Art, can have nothing else in all the
world to wish for, than that he may be allowed to serve his God in peace
and safety. He will not care for pomp or dazzling outward show. But if he
lived a thousand years, and daily entertained a million people, he could
never come to want, since he has at hand the means of indefinitely
multiplying the Stone both in weight and virtue, and thus of changing all
imperfect metals in the world into gold. In the second place, he has it in
his power to make stones and diamonds far more precious than any that
are naturally procured. In the third place, he has an Universal Medicine,
with which he can cure every conceivable disease, and, indeed, as to the
quantity of his Medicine, he might heal all sick people in the world. Now
to the King Eternal, Immortal, and sole Almighty, be everlasting praise for
these His unspeakable gifts and invaluable treasures. I exhort all that
possess this Treasure, to use it to the praise of God, and the good of their
neighbours, in order that they may not at the last day be eternally doomed
for their ingratitude to their Creator.
Commentary
Alchemy is exclusively concerned, from a practical perspective, with
making the Philosophers Stone. There is no mention of any intermediate,
beginners level or Lesser Work; only the Philosophers Stone or
nothing.
This premise is a dire contrast with opinions forwarded by modern
self-proclaimed alchemical practitioners, who are largely of the opinion
that there are lesser works and/or different types of Stone. The alchemists
themselves, however, define alchemy and alchemists as those who are
exclusively concerned with the creation of the Philosophers Stone.
15. Alchemists have always been ridiculed
p.57

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[416] permit me to transcribe a passage from the works of Helmontius
(Arbor Vit, folio 630): "I cannot but believe that there is such a thing as
a gold and silver making Stone. At the same time, I cannot shut my eyes to
the fact that hundreds of painstaking Alchemists are daily being led astray
by impostors or ignorant professors of the Spagyric Art." For this reason
I shall not be astonished ifimmediately upon perusing my book
multitudes of these deluded victims start up, and contradict the assertion
which I have made in regard to the truth of this Art. One of these gentry
denounces Alchemy as a work of the Devil; another describes it as sheer
nonsense and humbug; a third admits the possibility of transmuting metals
into gold, but maintains that the whole process costs more money than it
is worth. But I do not wonder at these opinions. It is a hackneyed saying
of human nature that we gape at those things whose purpose we do not
understand, but we investigate things pleasurable to know. The Sages
should therefore remember the words of Seneca (De Moribus): "You are
not yet blessed, if the multitude does not laugh at you." But I do not care
whether they believe or contradict my teaching about the transmutation of
metals; I rest calmly satisfied in the knowledge that I have seen it with my
own eyes, and performed it with my own hands. Even in our degenerate
age these wonders are still possible; even now the Medicine is prepared
which is worth twenty tons of gold, nay, more, for it has virtue to bestow
that which all the gold of the world cannot buy, viz., health. Blessed is that
physician who knows our soothing medicinal Potion of Mercury, the great
panacea of death and disease. But God does not reveal this glorious
knowledge to all men indiscriminately; and some men are so obtuse (with
a judicial blindness) that they wonder at the activity of the simplest forces
of Nature, as, for instance, the attractive power which the magnet
exercises upon the steel. But (whether they believe it or not) there is a
corresponding magnetic force in gold which attracts Mercury, in silver
which attracts copper, and so with all other metals, minerals, stones,
p.58
herbs, plants, etc. [...] We must not be surprised at this persistent

opposition to truth: the light of the sun pains the eyes of owls.
~ Helvetius, John Frederick. Golden Calf. 17th Cen. Alchemical Tract
p.59
[354] Of the numerous things in the world, the Art and the Tao are the
most difficult to comprehend. How then can people of ordinary endowment
pass the judgement that there cannot possibly be a way to immortality? If
one harbors doubts about the Tao merely because of popular disbelief,
then he is assuming the mass to be wise people. How numerous then will
the wise ones in this world be! Furthermore, those who understand the
Tao and work for its attainment -- are they not the most stupid, even more
stupid than the common people? Many fear to attempt to seek for
immortality, lest they should fail and expose themselves to ridicule as
victims of folly and deception. But supposing that the common people are
not infallible and that their idea about the Tao is one mistake they make
among ten thousand sound judgements, will not those who have laughed
by laughed at by the ones who succeed despite discouragement and
ridicule? Even the sun and moon cannot shine of everything; how can the
peoples mind be so omniscient as to be entirely trustworthy?
[357] In compounding the medicine the chief thing to be guarded
against is the ridicule of the disbeliever.
~ Hung, Ko. On The Gold Medicine and On The Yellow and The White. 4th Cen.
Alchemical Tract
[689] In the first place, let him carry on his operations with great
secrecy in order that no scornful or scurrilous person may know of them;
for nothing discourages the beginner so much as the mockery, taunts, and
well-meant advice of foolish outsiders. Moreover, if he does not succeed,
secrecy will save him from derision; if he does succeed, it will safeguard
him against the persecution of greedy and cruel tyrants.
Tract
[402] When, indeed, the Stone is found, our friends, who now laugh
and sneer at us, will be at a loss how to express their love.
Commentary
It seems that alchemy has never been an academically credible field
for study. Then and now it is ridiculed by those who have never even
attempted to understand it.
p.60
16. Alchemists were jealous

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[32] I know some men who are so jealous of the preservation of this
secret that they will hardly read their own books, and would not for all the
world allow any one else to look at them, just as if they feared that the
Stone would at once leap forth from the book, if it were only opened, and
that it would soon lie about in every gutter. These persons are such
skinflints withal that they would rather remain in ignorance than spend a
single penny in search of the Stone. I suppose they expect the knowledge
to be showered down upon them from heaven. Surely we have reason to
pray that such people may be delivered from their own blinding meanness
and illiberality.
[608] Good Heavens! How skilfully the Sages have contrived to
conceal this matter. It would surely have been far better if they had
abstained from writing altogether. For the extreme obscurity of their style
has overwhelmed thousands in ruin, and plunged them into the deepest
poverty, especially those who set about this task without even the slightest
knowledge of Nature, or of the requirements of our Art. What the Sages
write is strictly true; but you cannot understand it unless you are already
initiated in the secrets of this Art. Yea, even if you were a Doctor of the
Doctors, and a Light of the World, you would be able to see no meaning
in their words without this knowledge. They have written, but you are none
the wiser. They half wished to communicate the secret to their posterity;
but a jealous feeling prevented them from doing so in plain language.
p.61
Alchemical Tract
[265] Nature uses only one substance in her work of developing and
perfecting the metals, and that this substance includes everything that is
required. Now, this substance appears to call for no special treatment,
except that of digestion by gentle heat, which must be continued until it
has reached its highest possible degree of development. For this simple
heating process the cunning sophists have substituted solutions,
coagulations, calcinations, putrefactions, sublimations, and other
fantastical operations - which are only different names for the same thing;
and thereby they have multiplied a thousand-fold the difficulties of this
undertaking, and given rise to the popular notion that it is a most arduous,
hazardous, and ruinously expensive enterprise. This they have simply done
out of jealousy and malice, to put others off the right track, and to involve
them in poverty and ruin. But they will find it difficult to justify their
conduct before God, who has commanded us to love our neighbours as
ourselves. For out of sheer malice they have rendered the road of truth
impassable, and perplexed a simple natural process with such an
elaborate tissue of circumstantial nomenclature, as to make the
amelioration of the metals appear a hopelessly difficult task. For while
you heat, you also putrefy, or decompose, as you may see by the changes
which a grain of wheat undergoes in the ground under the influence of the
rain and of the sun; you know that it must first decay before new life can
spring forth. It is this process which they have denominated putrefaction
and solution. Again when you heat, you also sublime, and to this coction
they have applied the terms sublimation and multiplication, that the simple
man might err more easily. In like manner coagulation takes place in
heating; for they say that coagulation takes place when humidity is
changed into the nature of fire, so as to be able to resist the action of fire,
without evaporating, or being consumed. And heating also includes that
which they call "circulation," or conjunction, or the union of fire with
water to prevent complete combustion. Thus you see that that which they
have called by so many names is really but one simple process.
p.62
Commentary
Clearly some alchemists were jealous and some were not. Bonus
argument that never would jealousy or envy become a wise man should
not be believed as there is no evidence that the Philosophers Stone
protects one from their own imagination. On the contrary, the writings of
the alchemists, and a quick glance at ancient Greek mythology, suggest
that immortals often become their own worst enemy due to jealousy and
paranoia.
There were many more quotations referring to jealousy that I did not
include here as they were not implying clearly enough that alchemists were
p.63
jealous in this context. Jealousy is a recurring theme in alchemical tracts

and is not always used negatively, for example The Turba Philosophorum
refers to alchemists as jealous almost affectionately. The association of
jealousy and alchemy clearly predates Western alchemical writings as it is
already well established in early writings, such as The Turba
Philosophorum.
p.64
17. It is impossible for an ignorant person to obtain the Stone
17. It is impossible for an ignorant person to

obtain the Stone
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p.65

[180] But I wonder still more that there are to be found some men,
who not only study this Art, but even try to practice it, and yet do not quite
know whether it proceeds by natural and legitimate magic, or whether it
is not after all a necromantic, or black art, which is exercised by the
illegitimate aid of the powers of hell. No, my good friend. The Devil,
wicked angels, and wicked men, have no power but that which God suffers
them to possessand with our present glorious Art they positively have
nothing whatever to do. It is entirely in the hand of God, who imparts it to
whom He will, and takes it away from whom He will; and He does not
suffer any votaries of pleasure, or evil spirits, to partake of it. He gives it
only to the pure, true, and humble of heart. This excellence is neither
known, nor understood, by the majority of the present generation; and
when the sound of it strikes upon their ears, and they do not comprehend
it, they straightway call it foolishness. On account of this their blindness,
that spirit will always be hidden from their minds, and will at length be
entirely taken away from them. . . . I am aware that I here lay myself open
to the objection that it is possible to enumerate several men who actually
possessed this Stone, or Tincture, and with it transmuted base metals into
gold and silver; and who yet were not good men, but vain, profligate, and
without knowledge of God. To this objection, I answer that from
whencesoever these men may have obtained the Tincture, I certainly never
will believe that they prepared iti.e., the true and right Tincture
themselves. The tragic end of many of these men, and the headlong
destruction brought upon them by their Tincture, prove but too clearly the
truth of what I say. Moreover, all that call themselves alchemists are not
therefore necessarily true possessors of the Stone. For, as in other
branches of knowledge, there are found many different schools and sects,
so all that are in search of this precious Tincture are called alchemists,
without necessarily deserving the name.
Alchemical Tract
Commentary
Norton is of the opinion that God decides who receives the Stone, and
hence it will never be received by one who is unworthy. He later
contradicts himself by saying that he who possesses the knowledge of this
Art, should be scrupulously careful how he delivers it to another seeing
as this would be redundant if God were in control of the situation. The
mention of the oath and that the secret can only be received by verbal
p.66
communication gives us a clue as to how Norton himself received the

secret and why he thinks the way he does.
The author of The Sophic Hydrolith has a more empirical view. The
interesting part of this quote is that the anonymous author defines an
alchemist broadly as all that are in search of this precious Tincture.
18. Alchemists don't care about wealth
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[487] But now concerning (and chiefly in this our age) the ungodly
and accursed Gold-making, which hath gotten so much the upper hand,
whereby under colour of it, many runagates and roguish people do use
great villanies, and cozen and abuse the credit, which is given them: yea
now adays men of discretion do hold the transmutation of Mettals to be
the highest point, and fastigium in Philosophy, this is all their intent, and
desire, and that God would be most esteemed by them, and honored, which
could make great store of Gold, and in abundance, the which with
unpremeditate prayers, they hope to attain of the alknowing God, and
searcher of all hearts: we therefore do by these presents publickly testifie,
That the true Philosophers are far of another minde, esteeming little the
making of Gold, which is but a parergon; for besides that they have a
thousand better things.
~ The Rosicrucians. Fama Fraternitatis. 1614 AD. Alchemical Tract
[696] The time draws near when, as Sendivogius has observed, the
confection of the Stone will be discovered as plainly as the making of
cheese from rennet. But we warn the reader not to imitate Midas in the
fable, by seeking the noble tincture in metals out of covetousness; for the
true wise men seek only a medicine for human infirmities, and esteem gold
but as it furnishes them with the means of independence and the exercise
of universal beneficence. They communicate their talents, without vain
glory or ostentation, to such as are worthy searchers of Nature, but
concealing their names as much as possible, while living, as well as their
knowledge of the mystery from the world.
[625] God has provided that no one should succeed in attaining to this
Blessed Art, who loves that which is false rather than that which is true. If
any man would obtain grace of God to discover the secrets of this Art, he
should be a lover of justice and truth; nor let him be too eager in his own
mind to follow this Art on account of its outward advantages. He who
p.68
would enjoy the fruit of his labour, should be satisfied with such wealth as
is sufficient.
[486] let not him who desires this knowledge for the purpose of
procuring wealth and pleasure think that he will ever attain to it. . . . Those,
therefore, that desire this Art as a means of procuring temporal honour,
pleasure, and wealth, are the most foolish of men; and they can never
obtain that which they seek at so great an expense of money, time, and
trouble, and which fills their hearts, their minds, and all their thoughts.
For this reason the Sages have expressed a profound contempt for worldly
wealth (not as though it were in itself a bad thing, seeing that it is highly
commended in Holy Scripture as an excellent gift of God, but because of
its vile abuse). They despised it because it seemed to hinder men from
following the good and the true, and to introduce a mischievous confusion
into their conceptions of right and wrong
Alchemical Tract
Commentary
None of the alchemical authors come across as being interested in the
profiteering possibilities that would accompany a substance capable of
transmuting any metal into silver or gold.
Personally I am of the opinion that anyone who sees the monetary
value as greater than the medicinal and philosophical value of the Stone
must be too nave to ever decipher the formula, or complete it.
19. Bad things would happen if the secret were released
p.69
19. Bad things would happen if the secret

were released
Supporting sources:
7
0
0.9999390

[686] When the philosophers had discovered it, with great diligence
and labour, they straightway concealed it under a strange tongue, and in
parables, lest the same should become known to the unworthy, and the
pearls be cast before swine. For if everyone knew it, all work and industry
would cease; man would desire nothing but this one thing, people would
live wickedly, and the world be ruined, seeing that they would provoke
God by reason of their avarice and superfluity. For eye hath not seen, nor
ear heard, nor hath the heart of man understood what Heaven hath
naturally incorporated with this Spirit.
Alchemical Tract

p.70
one person, but not to more and that one man must be virtuous, and
[404] For the Matter is only one thing, and would remain one thing,
though a hundred thousand books had been written about it, because this
Art is so great a treasure that the whole world would not be a sufficient
compensation for it. It is described in obscure terms, yet openly named by
all, and known to all. But if all knew its secret, no one would work, and it
would lose its value. On this account it would he impious to describe it in
universally intelligible language. He to whom God will reveal it, may
understand these dark expressions. But because most men do not
understand them, they are inclined to regard our Art as impossible, and
the Sages are branded as wicked men and swindlers. Learned doctors,
who thus speak of us, have it before their eyes every day, but they do not
understand it, because they never attend to it. And then, forsooth, they
deny the possibility of finding the Stone; nor will any one ever be able to
convince them of the reality of our Art, so long as they blindly follow their
own bent and inclination. In short, they are too wise to discern it, since it
transcends the range of the human intellect, and must be humbly received
at the hand of God.
Alchemical Tract
[210] "For if," says Monarcha, in a certain passage, "they had

described it in an universally intelligible manner, and placed it within the
reach of every labourer and porter, it would have been a great theft, and
no true mystery; moreover, many evils would arise from such a
profanation of the arcanum, which would also be manifestly contrary to
God's will."
p.71
coveted knowledge in God's own good time. Do not be satisfied with
[690] But that the secret might not be lost, but rather continued and
preserved to posterity, they expounded it most faithfully, both in their
writings and in oral teaching to their faithful disciples, for the benefit of
posterity; nevertheless, they so clothed and concealed the truth in
allegorical language that even now only very few are able to understand
their instruction and turn it to practical account. For this practice they
had a very good reason; they wished to force those who seek this wisdom
p.72
to feel their dependence on God (in Whose hand are all things), to obtain
it through instant prayer, and, when it has been revealed to them, to give
all the glory to Him. Moreover, they did not wish the pearls to be cast
before swine. For they knew that if it were made known to the wicked
world, men would greedily desire nothing but this one thing, neglect all
labour, and give themselves up to a dissolute and degraded life.
Alchemical Tract
[239] God hath concealed this from the crowd lest the world should
be devastated.
Commentary
The alchemists were well aware that the status-quo could not continue
if everyone had eternal health and the ability to manufacture silver and
gold. Civilization as it stands would collapse and something else would
take its place; whether that be anarchy or a new civilization for better or
worse.
This assumes that the status-quo is a good thing. If the current state of
civilization was not desirable then its release would start to look more like
a good idea.
20. The secret should not be released
p.73

Supporting sources:
7
4
0.5647247

686, 699, 404, 210, 684, 690, 239
(All of the supporting quotations from the previous premise.)
[81] A science kept secret, a hidden treasure, what is its use?

p.74
[688] XLIV. ALEXANDER: The good need not remain concealed on

account of the bad men that might abuse it. For God rules over all,
according to His Divine Will.
Alchemical Tract
p.75
Commentary
This particular premise is ambiguous. It is clear from the previous
premise that the alchemists were of the opinion that Bad things would
happen if the secret were released which strongly implies that these same
authors also think that it should not be released. But in fact the two are not
mutually exclusive; it is possible for them to believe that bad things would
happen but that it still should be released but this again would be an
assumption on our part.
What is clear is that there are most certainly two schools of thought on
this premise; some alchemists believing the secret should be kept and some
that it should be released. So regardless of our assumption on whether bad
things happening represents an opinion to keep the secret, this premise is
not statistically significant as representing a single school of thought for
all sources.
It is worth noting that The Glory of the World, Or, Table of Paradise
has both supporting and contradicting quotes, although the latter appears
to be a quote itself from another tract.
p.76
21. The alchemists spoke in metaphors

Supporting sources:
32
0
1.0000000

[516] When I speak of water, I do not mean aquafortis, royal water,
or any other corrosive whatsoever, for these waters, instead of dissolving
metals, only corrode, mar, and corrupt them, without destroying their old
form, to which task they are insufficient, as they are not of a metallic
nature.
Alchemical Tract
[39] The glass, or vessel, is called the Mother.

[489] Philosophers Mercury is nothing else but a water or fire, both
Elements having long been digested together with natural heat, resulting
in a dry water
[493] Philosophers Sulphur, Tincture, Ferment, designate one and
the same thing.
~ Figulus, Benedictus. A Golden and Blessed Casket of Nature's Marvels. 1607
[850] the Philosophers wilfully speak concerning them in terms

obscure, that those who have not the eyes of a lynx, shall be duped, & lose
themselves in this labyrinth, whence it is right difficult to extricate oneself.
Indeed as one imagines they are treating of one operation, they are often
times speaking of another: take care then lest you be taken in
~ Desiderius, Sanctus. A Letter to the True Disciples of Hermes. 16-8th Cen.
Alchemical Tract
p.77

[882] Take this from one: that knows best the Sense of what he has
written; where we speak most plainly, there be most circumspect, (for we
do not go about to betray the Secrets of Nature) especially in those places
which seem to give Receipts so plain as you would desire, suspect either a
Metaphor, or else be sure that something is suppressed which thou wilt
hardly find (without Inspiration) of thyself; yet to a Son of Art, we have
written that which never heretofore was by any reveal'd.
[367] I know that the Sages describe this simple process under a great
number of misleading names. But this puzzling variety of nomenclature is
only intended to veil the fact that nothing is required but simple coction.
[513] Of course, we do not mean the water of the clouds, as the foolish
say, but a permanent water
[514] the beginner must be on his guard against being misled by their
manner of speaking, and the multiplicity of names which they give to our
substance
[141] Alexander sets forth, in his Epistle, that all the Philosophers
apply the name of fire to everything that is hot, of water to all that is
flexible, and of earth or stone to whatsoever is coagulated.
[143] body, soul, and spirit are not three things, but different aspects
of the same thing. As bond between body and soul, the spirit is said to
prevail during the Magistery from beginning to end; so long as the
substance is volatile and flees from the fire, it is called soul; when it
becomes able to resist the action of the fire, it is called body. The force of
the body should prevail over the force of the soul, and instead of the body
being carried upward with the soul, the soul remains with the body, the
work is crowned with success, and the spirit will bind with the two in
indissoluble union forever. Since, then, the body perfects and retains the
soul, and imparts real being to it and the whole work, while the soul
manifests its power in this body, and all this is accomplished through the
mediation of the spirit, it has been well said that the body and the form are
one and the same thing, the other two being called the substance.
[517] Our sulphur, say they, is not the sulphur of the multitude,
because common sulphur burns with a black smoke and is consumed; but
the sulphur of the Sages burns with a white smoke and is perfected thereby.
~ Bonus, Peter (?). An Excellent Introduction to the Art of Alchemy. 14th Cen.
(?). Alchemical Tract
p.78
[511] Hence it is clear that our Mercury is not common mercury; for
all common mercury is a male that is corporal, specific, and dead, while
our Mercury is spiritual, female, living, and life-giving.
[512] I have spoken about Mercury, Sulphur, the vessel, their
treatment, etc, etc.; and, of course, all these things are to be understood
with a grain of salt. You must understand that in the preceding chapters I
have spoken metaphorically; if you take my words in a literal sense, you
will reap no harvest except your outlay. For instance, when I name the
principal substances Mercury and goldI do not mean common gold in
the state in which it is sold at the goldsmithsbut it must be prepared by
means of our Art. You may find our gold in common gold and silver; but
it is easier to make the Stone than to get its first-substance out of common
gold.
[520] When we call all these Operations ours, they are not all to be
understood according to the common Operations of the Sophisters of
Metals, whose Industry consists only in disguising of Subjects from their
Form, and their Nature: but ours are really to transfigure our Subject, yet
conserving its Nature, Quality, and Property.
~ Urbigerus, Baro. Aphorisms of Urbigerus. 1690 AD. Alchemical Tract

[870] separate the eagle from the green lion; then clip his wings, and
you have performed a miracle. But these, you will say, are blind terms,
and no man knows what to make of them. True indeed, but they are such
as are received from the philosophers. Howsoever, that I may deal plainly
with you, the eagle is the water, for it is volatile and flies up in clouds, as
an eagle does; but I speak not of any common water whatsoever. The green
lion is the body, or magical earth, with which you must clip the wings of
the eagle; that is to say, you must fix her, so that she may fly no more.
Tract
[414] And because the philosophers had so obscurely set forth this
science in strange involvings of words and shadows of figures, the stone
of the philosophers was doubted by a very many men.
[358] Our fellow-workers must be able to recognize the true lead and
mercury, which are neither common cinnabar or mercury
~ Po-tuan, Chang. Four Hundred Word Chin Tan. 11th Cen. Alchemical Tract
p.79
[484] Our vessel being warily heated at the first for fear of its
cracking, an ebullition of the contained matter is brought on, so that the
moisture is alternately circulated in white fumes above, and condensed
below, which may continue for a month or two, nay longer, increasing the
heat gradually to another degree, as your matter discovers a disposition
for fixing, by the vapor continuing at longer intervals condensed, and
rising in a lesser quantity, of an ash color, or other dark shades, which it
will assume as a medium to perfect blackness, the first desirable stage in
our harvest. Other colors may be exhibited in this part of the work without
danger, if they pass transiently; but if a faint redness, like that of the corn
poppy, continues, the matter is in danger of vitrifying, either from an
impatient urging of the fire, or the moisture not being sufficiently
predominant. An ingenious artist can remedy this by opening his vessel
and adding more of the corrected mercury, sealing it up as before; but a
novice would do much better to prevent it by governing his fire according
to the appearances of his matter, with judgment and patience, increasing
it if the moisture manifests its predominancy too long, and slacking if the
dry prevails, till such time as the vapors become dark; and after they have
continued for some time at rest, a pellicle or film on the matter shows its
disposition for fixing, retaining the vapor captive for some time, till it
breaks through at different places on its surface (much like the bituminous
substance of coal in a soldering fire), with darker clouds, but quickly
dissipated, and growing less in quantity, till the whole substance
resembles molten pitch, or the aforesaid bituminous substance, bubbling
less and less, resting in one entire black substance at the bottom of your
glass. This is called the blackness of black, the head of the crow, etc., and
is esteemed a desirable stage in our philosophical generation, being the
perfect putrefaction of our seed, which will ere long show its vital principle
by a glorious manifestation of Seminal Virtue.
[891] Let me intreat you to take notice by the way, that when you finde
any mention of heaven, earth, soul, spirits; or our heaven, &c. these are
not meant the celestial heaven, or natural earth; but terms used by the
Philosophers to obscure their saying from the wicked;
p.80

Alchemical Tract
[18] by however many names it be called, let no one imagine different

spirits, for, say what one will, there is but one spirit working everywhere
and in all things.
~ Paracelsus, Theophrastus. The Book Concerning the Tincture of the
Philosophers. 16th Cen. Alchemical Tract
[624] For all that before me have written on this matter have rendered
their books obscure and unintelligible by an exaggerated use of poetical
imagery, parables, and metaphors which grievously obstruct the path of
those who first enter on this field of knowledge. This is the reason that a
beginner, who strives to put their precepts into practice, only loses his
trouble and his money, as is daily seen. Hermes, Rhasis, Geber, Avicenna,
Merlin, Hortulanus, Democritus, Morienus, Bacon, Raymond, Aristotle,
and many others, have concealed their meaning under a veil of obscurity.
Hence their books, which they have handed down to us, have been a source
of endless error and delusion to the vulgar and the learned, and, in spite
of the beautiful conceits which abound in their writings, no one has been
able to find a path through the wilderness of their words; yea, many have
been reduced to despair.
p.81
our Art.
[515] When he speaks of rain and dew I am contented to think, he

means something else than what is vulgarly so called. And I doubt not but
his Salt petri is something different from that which is combustible and
common. The Philosophers Dew, if I know it at all is a dry water, and their
salt-peter is a most white incombustible body of a gummy aerial nature,
and indeed, if my eyes have not deceived me, it is so aerial and unctuous
that it will no more mingle with water than common oil will.
~ Nollius, Henry. The Chemists Key. 1617 AD. Alchemical Tract
[22] the Lion is said to be green in the threefold aspect. First in respect
of his attractive power, for here the Central Sun is like to the Celestial Sun
and make the world flourishing and green. Secondly, it is called the green
Lion, because as yet the Gold is incomplete nor fixed in any body, and
therefore is called living Gold. Thirdly, it is called a Lion by reason of its
very great strength, reference being had to the Animal Lion, for as all
beasts obey the lion, so all metallic bodies do give place to this living Gold.
[29] Mercury, in the beginning of the work is called water, then the
blackness appearing earth, then being sublimated air, and being made red
is called fire.
~ Anonymous. The Crowning of Nature. 16-7th Cen. (?). Alchemical Tract
[160] we need, of course, a furnace of clay, a vessel of glass, and a

triple fire; but we do not call these three our vessel, our fire, or our
furnace, because ordinary sophists employ these things as well as the
Sages; when we speak of our vessel, our furnace, and our fire, the terms
are to be interpreted in accordance with the explanation which we gave
above. Of this fire a Sage might well say: "Behold, the fire, which I will
shew you, is water"; - and again, "The vessel of the Sages is their water."
Another Sage says, that all our operations take place in our humid fire, in
our secret furnace, and our hidden vessel, and thereby clearly shews that
there must be a fire, vessel, and furnace, other than those which ignorant
Alchemists possess in greater perfection and abundance than we. Our
appliances are part of our substance, and are described by Sendivogius,
p.82
for instance, as the "vessel of Nature," and the "fire of Nature." This
practice is followed by Flamellus, Artephius, Lullius, and all other Sages;
and I tell you that these three appliances are, after all, only one; for the
nature of our substance is one.
[637] This water, though one, is not simple, but compounded of two
things: the vessel and the fire of the Sages, and the bond which holds the
two together. So when we speak of our vessel, and our fire, we mean by
both expressions, our water; nor is our furnace anything diverse or
distinct from our water. There is then one vessel, one furnace, one fire,
and all these make up one water. The fire digests, the vessel whitens and
penetrates, the furnace is the bond which comprises and encloses all, and
all these three are our Mercury. There are many kinds of fire (and of
water) in our Magistery, but all these only represent different aspects of
our Mercury.
Sages;
~ Philalethes, Eirenaeus. The Fount of Chemical Truth. 1694 AD. Alchemical
Tract
[91] Malignant men have darkened our Art, perverting it with many
words; they have called our earth, and our Sun, or gold, by many
misleading names. Their salting, dissolving, subliming, growing,
pounding, reducing to an acid, and white sulphur, their coction of the fiery
vapour, its coagulation, and transmutation into red sulphur, are nothing
but different aspects of one and the same thing
[102] if you fail through not taking our meaning, you must blame your
own unspeakable stupidity, which follows the letter, but not the spirit of
our directions.
p.83
at the hand of God.
[510] But the common mercury is useless for our purpose for it is
volatile, while our mercury is fixed and constant. Therefore have nothing
to do with the common mercury
purpose.
[607] The Sages have written about many waters, stones, and metals,
for the purpose of deceiving you.
Alchemical Tract
[54] That which is left at the bottom of the distilling vessel is our salt
that is to say, our earth.
p.84
[452] Hermes, surnamed Trismegistus, is generally regarded as the

father of this Art; but there are different opinions with regard to his
identity. Some say he was Moses; all agree that he was a very clearsighted philosopher, the first extant author on the subject, and was also of
Egyptian extraction. Others say that Enoch invented the Art, and, before
the coming of the Flood, described it on the so-called emerald tables,
which were afterwards found by Hermes in the valley of Hebron. Many
assert that it was known to Adam, who revealed it to Seth; that Noah
carried the secret with him into the Ark, and that God revealed it to
Solomon. But I do not agree with those who claim for our Art a mystical
origin, and thus only make it ridiculous in the eyes of a scornful world. If
it is founded on the eternal verities of Nature, why need I trouble my head
with the problem whether this or that antediluvian personage had a
knowledge of it? Enough for me to know that it is now true and possible,
that it has been exercised by the initiated for many centuries, and under
the most distant latitudes; it may also be observed that though most of
these write in an obscure, figurative, allegorical, and altogether
perplexing style, and though some of them have actually mixed falsehood
with truth, in order to confound the ignorant, yet they, though existing in
many series of ages, differing in tongue and nation, have not diversely
handled one operation, but do all exhibit a most marvellous and striking
agreement in regard to the main features of their teachingan agreement
which is absolutely inexplicable, except on the supposition that our Art is
something more than a mere labyrinth of perplexing words.
[614] Some boastful and arrogant sophists, who have read in books
that our Mercury is not common Mercury, and who know that it is called
by different names, do not blush to come forward as pretenders to a
knowledge of this Art, and take upon themselves to describe this solvent as
diaphanous and limpid, or as a metallic gum which is permiscible with
metals, though they do not in reality know anything whatsoever about it.
The same may be said of those who would extract our Mercury from herbs
or other still more fantastic substances. These gentry know not why the
Sages do not use Mercury such as is sold by apothecaries as their
substance. They are aware of the fact, but are unacquainted with its
causes; and the consequence is the idea which they have that anything
which changes the nature of common Mercury, will convert it into that of
the Sages. But in regard to these foolish persons, I have already expressed
our opinion.
Tract
p.85
[121] my meaning is to be apprehended not so much from the outward

husk of my words, as from the inward spirit of Nature.

[167] each individual Sage has invented one or more names of his
own, of which the appropriateness is patent only to those who are
acquainted with the facts to which they refer. They are generally derived
from some process or change of colour which our substance undergoes in
the course of our Magistery.
[601] The expressions used by the different Masters often appear to
be in open contradiction one to another; moreover, they are so obscurely
worded that of ten readers each one would understand them in a different
sense. Only the most ingenious and clear-sighted men have a chance of
finding their way through this pathless thicket of contradictions and
obscure metaphors.
[602] Every other science and art is closely reasoned; the different
propositions follow each other in their logical order; and each assertion
is explained and demonstrated by what has gone before. But in the books
of our Sages the only method which prevails is that of chaos; there is
everywhere studied obscurity of expression; and all the writers seem to
begin, not with first principles, but with that which is quite strange and
unknown to the student. The consequence is that one seems to flounder
along through these works, with only here and there a glimmering of light,
which vanishes as soon as one approaches it more closely. Such is the
opinion of Rosinus, Anaxagoras, and other Sages.
[604] No one can exercise our Magistery in the absence of the
practical teaching of experience, without which the most diligent poring
over books would be useless. The words of the Sages may mean anything
or nothing to one who is not acquainted with the facts which they describe.
If the son of knowledge will persevere in the practical study of our Art, it
will in due time burst upon his enchanted vision. The study of books cannot
be dispensed with, but the study of books alone is not sufficient. There must
be a profound natural faculty for interpreting the significance of those
symbols and analogies of the philosophers, which in one place have one
meaning and in another a different. For, as Morienus tells us, all books on
Alchemy are figuratively written. By theory and practice working together,
you will be led to the fruition of the most precious Arcanum, which is the
p.86
greatest and most wonderful treasure of this world. If you think that you
have understood the directions of the Sages, put your impression to a
practical test; if you were mistaken, Nature will take good care to correct
your error, and if you will follow her guidance and take her suggestions,
she may, after several experiments, put you in the right path.
[605] It has been set forth by the Sages in the most perplexing and
misleading manner, in order to baffle foolish and idly curious persons,
who look rather at the sound than at the meaning of what is said. Yet, in
spite of foolish and ignorant people, the Art is one, and it is true. Were it
stripped of all figures and parables, it would be possible to compress it
into the space of eight or twelve lines.
p.87

[731] The proper duration of our Magistery, and the day and hour of
is nativity and generation, are also shrouded in obscurity. Its conception,
indeed, takes place in a single moment; here we are to notice the
conjunction of the purified elements and the germ of the whole matter; but
if we do not know this, we know nothing of the entire Magistery. There are
certain signs which occur with great regularity, at their own proper times
and seasons, in the development of this Stone; but if we do not understand
what they are, we are as hopelessly in the dark as before. The same remark
applies to the exact proportions in which the different elements enter into
its composition. The time required for the whole operation is stated by
Rhasis to be one year; Rosinus fixes it at nine month; others at seven;
others at forty, and yet others at eighty, days. Still we know that as the
hatching of a chicken is always accomplished in the same period, so a
certain number of days or months, and no more, must be required for this
work. The difficulty connected with the time also involves the secret of the
fire, which is the greatest mystery of the Art. The day when the Stone will
be finished may be predicted from certain signs, if they are only known to
us, just as the day when an infant will be born may be predicted from the
time when it first begins to move in its mothers womb. These critical
periods, however, are nowhere clearly and straightforwardly declared to
us; and there is all the more need of care, vigilance, and attention on our
part.
[274] when they speak of sulphur, you must understand them to allude
to elementary fire, and by mercury you must understand the liquid. In a
similar lying spirit they have called fire (elementary) "our Sun," and the
liquid "our Moon," or the elementary fire soul, and the elementary liquid
spirit
[1] truly our dissolution, is only the reducing of the hard body into a
liquid form
[8] Notwithstanding the philosophers have subtily delivered
themselves, and clouded their instructions with enigmatical and typical
phrases and words, to the end that their art might not only be hidden and
so continued, but also be had in the greater veneration. Thus they advise
to decoct, to commix, and to conjoin, to sublime, to bake, to grind, and to
congeal; to make equal, to putrefy, to make white, and to make red; of all
p.88
which things, the order, management, and way of working is all one, which
is only to decoct.
[14] look not upon the multitude, or diversity of names, which are dark
and obscure, they are chiefly given to the diversity of colours appearing
in the work.
~ Bacon, Roger (Pseudo). The Root of the World. 13-7th Cen. Alchemical Tract
[620] Now the whole magistery may be perfected, work, as in the

generation of man, and of every vegetable; put the seed once into the
womb, and shut it up well. Thus you may see that you need not many things,
and that this our work requires no great charges, for that there is but one
stone, there is but one medicine, one vessel, one order of working, and one
successive disposition to the white and to the red. And although we say in
many places, take this, and take that, yet we understand, that it behoves us
to take but one thing, and put it once into the vessel, until the work be
perfected. But these things are so set down by obscure philosophers to
deceive the unwary, as we have before spoken; for is not this "ars
cabalistica" or a secret and a hidden art? Is it not an art full of secrets?
And believest thou O fool that we plainly teach this secret of secrets, taking
our words according to their literal signification? Truly, I tell thee, that
as for myself, I am no ways self seeking, or envious as others are; but he
that takes the words of the other philosophers according to their common
signification, he even already, having lost Ariadne's clue of thread,
wanders in the midst of the labyrinth, multiplies errors, and casts away his
money for naught.
p.89
Alchemical Tract
[835] Though the ancient Philosophers have written diversely of this

science, concealing under a multitude of names the true principles of the
Art; yet have they not done it but upon important considerations, as we
shall hereafter make appear. And though they are different in their
expressions, yet are they not any way discordant one from another, but all
aiming at one end, and speaking of the same thing, they have thought fit
(above all the rest) to name the proper Agent, by a term, strange, nay
sometimes contrary to its nature and qualities.
[837] Philosophers have expressed themselves only by similitudes and
figures, as I have told you. This they did, so that the science might not be
discovered by the ignorant, which if it should once happen, all were lost:
but that it might be comprehended only by those patient souls, and
subtilised understandings, which being sequestered from the soilness of
this world, are cleansed from the filth of that terrene dunghill of avarice,
whereby the ignorant are chained to the earthiness of this world
[213] This stone, therefore, is not a stone, because it is more precious;

without it Nature never operates anything; its name is one, yet we have
called it by many names on account of the excellence of its nature.
[224] all ye seekers after this Art, dismiss the multitude of obscure
names, for the nature is one water;
[237] know ye that we have given many names to it, which are all true
-- an example of which, for those that possess understanding, is to be
traced in corn that is being ground. For after grinding it is called by
another name, and after it has been passed through the sieve, and the
various substances have been separated one from another, each of these
has its own name, and yet fundamentally there is but one name, to wit,
corn, from which many names are distinguished.
[238] when ye hear of the sea in the books of the envious, know that
they signify humour, while by the basket they signify the vessel, and by the
medicine they mean Nature, because it germinates and flowers.
[519] the property of Sulphur is to coagulate or congeal Mercury,

nevertheless this Sulphur, this Arsenick and this Mercury are not those the
vulgar think of which are not those venomous Spirits the Apothecaries sell
[572] all the Philosophers have imposed divers names on our Stone.
Wherefore leave the plurality of names and regard only the compound,
which is but once to be placed in one Vessel, from whence it is not to be
taken till the Elementary Rotations be accomplished, that the force and
active Virtue of our Mercury should be nourished and not be suffocated
and entirely lost, for the seeds of Vegetables in the Earth are not
p.90
propagated by growth and multiplication if their force and generative

Virtue be taken from them by any strange quality whatsoever.
[340] In the use of lead it is not allowable to employ the vulgar lead.
~ Po-tuan, Chang. Wu Chen Pien, Essay on the Understanding of Truth. 1078
Commentary
This premise has the largest support of all: 71 quotations from 32
different sources. It is evident then that the alchemists did write
metaphorically.
22. The alchemists were deliberately obscure to hide the secret
p.91
22. The alchemists were deliberately obscure

to hide the secret
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[36] The long method is the open secret of Philosophy, but it is a veil
and an evasion.
[850] the Philosophers wilfully speak concerning them in terms

obscure, that those who have not the eyes of a lynx, shall be duped, & lose
themselves in this labyrinth, whence it is right difficult to extricate oneself.
Indeed as one imagines they are treating of one operation, they are often
times speaking of another: take care then lest you be taken in
Alchemical Tract
substance
p.92

Tract
[891] Let me intreat you to take notice by the way, that when you finde
any mention of heaven, earth, soul, spirits; or our heaven, &c. these are
not meant the celestial heaven, or natural earth; but terms used by the
Philosophers to obscure their saying from the wicked;

Alchemical Tract
[623] Let me warn the unlearned that they must study this Art with fear
and trembling, lest they be led astray by the false delusions of those who
counsel many costly experiments, and use high sounding words.
p.93
our Art.
purpose.
[607] The Sages have written about many waters, stones, and metals,
for the purpose of deceiving you.
p.94
Alchemical Tract
[627] The just and pious reader will regard my undertaking with a
kindly eye, and not suffer seeming contradictions to mislead him: the
theory of and practice of this Art, and the laws which obtain in the
Republic of the Chemists, forbade me to write more openly or plainly.
[613] They are ignorant mechanics who, not having skill and brains
enough for an honest trade, must needs meddle with our Art, and, of
course, soon lose all they possess. Others, again, are only just less
ignorant than these persons; they are in too great a hurry to make gold
before they have mastered even the rudiments of natural science; of course
they fail, spend all they have, borrow money from their friends, amuse
themselves and others with hopes of infinite wealth, learn to talk a
barbarous semi-philosophical jargon, and afford a capital handle to those
who have an interest in abusing our Art. Again, there are others who really
have a true knowledge of the secret, but who grudge others the light which
has irradiated their own path; and who therefore write about it in
hopelessly puzzling language, which the perplexed beginner cannot
possibly understand. To this class belong Geber, Arnold, and Lullius, who
would have done much better service to the student, if they had never
dipped pen in ink. The consequence is that every one who takes up this
study at once finds himself lost in a most perplexing labyrinth of falsehood
and uncertainty, in which he has no clue.
Tract
[619] Do not be put out by the seeming contradictions with which, in

accordance with the custom of the Sages, I have had to conceal my real
meaning a little. There is no rose found without thorns.
p.95
p.96

money for naught.
Alchemical Tract
Commentary
According to these quotes, the alchemists did not write because they
wanted to be understood by the masses. The alchemical tracts were a test
meant only for the occasional reader to pass, if said reader proved
themselves worthy, either by somehow deciphering the enigmas, or by
divine inspiration (according to the more religious authors.)
23. The alchemists became carried away with inventing elaborate enigmas, some of which are too obscure to ever be
deciphered
p.97
23. The alchemists became carried away with

inventing elaborate enigmas, some of which are
too obscure to ever be deciphered
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Alchemical Tract
Tract
p.98
23. The alchemists became carried away with inventing elaborate enigmas, some of which are too obscure to ever be
deciphered
[626] I have, indeed, studied the writings, parables, and various
figures of the philosophers with singular industry, and laboured hard to
solve their manifold wonderful enigmas, most of which are simply the vain
products of their imaginations. It was long before experience taught me
that all their obscure verbiage and high pretensions are mere folly and
empty phantasms (as is amply testified by our leading Sages).
[610] We may justly wonder that the Sages who have written about
this most precious and secret Art, have thought it necessary to invent so
many occult and allegorical expressions, by means of which our Art is
concealed not only from the unworthy, but from earnest and diligent
students of the truth.
Alchemical Tract
[269] Those ancient writers were constantly at the greatest pains to
obscure their style with such a perplexing variety of allegorical
expressions as to render it impossible for the ordinary reader to
understand their meaning.
Commentary
Some of the more elaborate alchemical allegories and metaphors were
not written for the purpose of teaching anything. It would be futile then to
attempt to decipher a passage which is undecipherable. Many students of
alchemy get caught in this trap and as a result get tangled up in a web of
complexity while chasing ghosts. The correct way to read the texts is to
not get caught up on trying to force an interpretation on a passage which
one does not understand, but to ignore any information which does not
make sense and come back to it at a later time, when ones understanding
may have been expanded by something written in another text.
24. Ignore the obscure metaphors
p.99

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[626] I have, indeed, studied the writings, parables, and various
figures of the philosophers with singular industry, and laboured hard to
solve their manifold wonderful enigmas, most of which are simply the vain
products of their imaginations. It was long before experience taught me
that all their obscure verbiage and high pretensions are mere folly and
empty phantasms (as is amply testified by our leading Sages).
in the work.
[242] Do not then be deceived by the multiplicity of names, but rest
assured that it is one thing, unto which nothing alien is added. Investigate
the place thereof, and add nothing that is foreign. Unless the names were
multiplied, so that the vulgar might be deceived, many would deride our
wisdom.
Commentary
Alchemical tracts often contain bizarre and exaggeratedly obscure
metaphors. These are not helpful and are best ignored.
p.100
25. There are no separate Mineral, Animal & Vegetable Stones; these are metaphors
25. There are no separate Mineral, Animal &

Vegetable Stones; these are metaphors
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[114] they called their matter vegetable, because, as in the case of
natural trees, they also in their time produce various flowers. So, too, the
matter of the Stone shews most beautiful colours in the production of its
flowers. The comparison, also, is apt, because a certain matter rises out
of the philosophical earth, as if it were a thicket of branches and sprouts:
like a sponge growing on the earth. They say, therefore, that the fruit of
their tree tends towards heaven. So, then, they put forth that the whole
thing hinged upon natural vegetables, though not as to its matter, because
their stone contains within itself a body, soul, and spirit, as vegetables do.
. . . it is evident that the philosophers called their Stone animal, because
in their final operations the virtue of this most excellent fiery mystery
caused an obscure liquid to exude drop by drop from the matter in their
vessels. Hence they predicted that, in the last times, there should come a
most pure man upon the earth, by whom the redemption of the world
should be brought about; and that this man should send forth bloody drops
of a red colour, by means of which he should redeem the world from sin.
In the same way, after its own kind, the blood of their Stone freed the
leprous metals from their infirmities and contagion. On these grounds,
therefore, they supposed they were justified in saying that their Stone was
animal. Concerning this mystery Mercurius speaks as follows to King
Calid: "This mystery it is permitted only to the prophets of God to know.
Hence it comes to pass that this Stone is called animal, because in its blood
a soul lies hid. It is likewise composed of body, spirit, and soul. For the
same reason they called it their microcosm, because it has the likeness of
all things in the world, and thence they termed it animal, as Plato named
the great world an animal".
Alchemical Tract
25. There are no separate Mineral, Animal & Vegetable Stones; these are metaphors
p.101
[23] three principle Stones are known by philosophers, (to wit) the
Mineral of the Wise men, or the Mineral, Animal, and Vegetable Stone of
them, threefold in name, one in being. Whereupon saith one of the
Ancients, there are three Stones and three Salts of which the whole
magistery consisteth, (to wit) Mineral, Animal, and Vegetable (Mercury is
mineral; the Moon is plant, because she receiveth into herself two colours,
white and red ; and the Sun is animal because he receiveth three, (to wit)
constriction, white and red).
[258] Ancient writers have, indeed, described our Stone as the
vegetable Stone. But that name was suggested to them by the fact that it
grows and increase in size, like a plant.
Commentary
There is only the Philosophers Stone. There are no lesser Stones, or
separate Stones for the different kingdoms of mineral, animal and
vegetable. The implication of that idea is a metaphor meant to deceive the
unwary.
p.102
26. Green lion is a metaphor

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[890] speaking of the Green Lion, he saith, Which, I pray thee, do not
think is called so from any other Cause but its Colour: For unless thy
Matter shall be green, not only in that immediate State before 'tis reduced
into Water, but also after the Water of Gold is made of it. Why 'tis called
a Lion, is hinted by another, viz., Having Power to overcome, and reduce
Bodies to their first Matter, and to make fixed things volatile and spiritual;
whence 'tis fitly called a Lion. Some are who derive the Name Green from
the Rawness or Unripeness of the Subject, and not from the Colour, viz.:"Whose Colour doubtless is not so, And that your Wisdom do well know;
But our Lion wanting Maturity, Is called Green, from Unripeness, trust
me." - The Hunting of the Green Lion. Another says:- "For it is because of
its transcendent Force It hath, and for the Rawness of its Source, Of which
the liice is no where to be seen, That it of them is named their Lion green.
Our subject is no ways malleable; It is metalline, and its Colour sable." Sophic Feast. These are some more of the seeming Contradictions, which
Philosophers warn us not to be deceived with, but to learn to Reconcile.
[870] separate the eagle from the green lion; then clip his wings, and
you have performed a miracle. But these, you will say, are blind terms,
and no man knows what to make of them. True indeed, but they are such
as are received from the philosophers. Howsoever, that I may deal plainly
with you, the eagle is the water, for it is volatile and flies up in clouds, as
an eagle does; but I speak not of any common water whatsoever. The green
lion is the body, or magical earth, with which you must clip the wings of
the eagle; that is to say, you must fix her, so that she may fly no more.
Tract
[22] the Lion is said to be green in the threefold aspect. First in respect
of his attractive power, for here the Central Sun is like to the Celestial Sun
p.103
and make the world flourishing and green. Secondly, it is called the green
Lion, because as yet the Gold is incomplete nor fixed in any body, and
therefore is called living Gold. Thirdly, it is called a Lion by reason of its
very great strength, reference being had to the Animal Lion, for as all
beasts obey the lion, so all metallic bodies do give place to this living Gold.
Commentary
Green does not refer to the color, but follows an archaic definition
whereby it signifies raw-ness in the sense that young plants often start very
green and then change color as they mature.
p.104
27. Most metaphors describe the colors

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[55] As a matter of fact, when the Stone has assumed its ebony colour
they are in the habit of comparing it to all black things.
[167] each individual Sage has invented one or more names of his
own, of which the appropriateness is patent only to those who are
acquainted with the facts to which they refer. They are generally derived
from some process or change of colour which our substance undergoes in
the course of our Magistery.
in the work.
Commentary
The different colors of the work are easy pickings for the alchemists
to obscure into an infinite number of elaborate metaphors. Black could
be crow or a shadow cast by a corpse. Red could be the blood of a noble
prince you get the picture.
28. There are 3 colors: black, white, red
p.105

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[320] In the course of this change from white to black, the substance
naturally passes through a variety of intermediate colours; but these
colours (being more or less accidental) are not invariably the same, and
depend very much on the original proportion in which the two substances
are combined. In the second stage, during which the substance changes
from black to white, it is already far purer, the colours are more lucid, and
more to be depended upon. In the two phases there are intermediate
colours; but in the first they are more dingy and obscure than in the
second, and very much less numerous. In the progress of the substance
from blackness to whiteness (i.e., the second phase of our Magistery), the
most beautiful colours are seen in a variety such as eclipses the glory of
the rainbow; before the perfection of blackness is reached, there are also
some transition colours, such as black, azure, and yellow and the meaning
of these colours is that your substance is not yet completely decayed; while
the body is dying, the colours are seen, until black night shrouds the whole
horizon in pitchy gloom. But when the process of resurrection begins (in
the second phase), the hues are more numerous and splendid, because the
body is now beginning to be glorified, and has become pure and spiritual.
But in what order do the colours of which we speak appear? To this
question no definite answer can be given, because in this first phase there
are so much uncertainty and variation. But the colours will be the clearer
and more distinct, the purer your water of life is. The four principal
colours (white, black, white, red), always follow in the same order; but the
order of the intermediate colours cannot be so certainly determined, and
you ought to be content if within the first 40 days you get the black colour.
There is only one caution you should bear in mind, in regard to this point:
if a reddish colour appears before the black (especially if the substance
begins to look dry and powdery at the same time), you may be almost sure
that you have marred your substance by too violent a fire. You should be
very careful, then, about the regulation of your fire; if the fire be just hot
p.106
enough, but not too hot, the inward chemical action of our water will do
the rest.
Alchemical Tract
[313] This dissolution first imparts a black appearance to the body.

The substance should then turn white, and finally red. The blackness
exhibits an intermediate stage between fixedness and volatility. So long as
there is blackness, the female principle prevails, till the substance enters
into the white stage.
[73] The constant and essential Colors, that appear in the Digestion
of the Matter, and before it comes to a Perfection, are three, viz. Black,
which signifies the Putrefaction and Conjunction of the Elements; White,
which demonstrates its Purification; and Red, which demonstrates its
Maturation. The rest of the Colors, that appear and disappear in the
Progress of the Work, are only accidental, and unconstant.
[937] it assumes all colours before it egrede; beginning first with

black, which is the prime sign of earthiness, adustion, and corruption, and
the antecessor of putrefaction and corruption; and then passes through
other middle colours, till at length it put on whiteness, which is the airy
colour; and then ascends to a fiery colour, or redness.
[117] The white and the red spring from one root without any
intermediary. It is dissolved by itself, it copulates by itself, grows white,
grows red, is made crocus-coloured and black by itself, marries itself and
conceives in itself. It is therefore to be decocted, to be baked, to be fused;
it ascends, and it descends. All these operations are a single operation and
produced by the fire alone.
Alchemical Tract
[633] The Sages say that the Stone dissolves itself, coagulates itself,
mortifies itself, and is quickened by its own inherent power, and that it
changes itself to black, white, and red
Alchemical Tract
p.107
[80] it dissolves itself, it coagulates itself, it putrifies itself, it colors

itself, it mortifies itself, it quickens itself it makes itself black, it makes itself
white, it makes itself red.
[13] our stone is from one thing only, as is aforesaid, and it is

performed by one act or work, with decoction: and by one digestion, or
operation, which is the changing of it first to black, then to white, thirdly,
to red
[190] For our earth putrefies and becomes black, then it is putrefied
in lifting up or separation; afterwards being dried, its blackness goes away
from it, and then it is whitened, and the feminine dominion of the darkness
and humidity perisheth; then also the white vapor penetrates through the
new body, and the spirits are bound up or fixed in the dryness. And that
which is corrupting, deformed and black through the moisture, vanishes
away; so the new body rises again clear, pure, white and immortal,
obtaining the victory over all its enemies. And as heat working upon that
which is moist, causeth or generates blackness, which is the prime or first
color, so always by decoction more and more heat working upon that
which is dry begets whiteness, which is the second color; and then working
upon that which is purely and perfectly dry, it produces citrinity and
redness, thus much for colors.
[175] Combine two things, decompose them, let them become black.
Digest them and change them to white by your skill; at last let the
compound change to a deep red, let it be coagulated, and fix it; and you
will be a favoured man. If, afterwards, you cause it to ferment, you will
have conducted the whole work prosperously. Then tinge therewith
whatsoever you will, and it will multiply to you infinite treasure.
Alchemical Tract
[221] Venerate the king and his wife, and do not burn them, since you
know not when you may have need of these things, which improve the king
and his wife. Cook them, therefore, until they become black, then white,
afterwards red
[382] The way nevertheless of working to the Black, to the White, and
to the Red is always one, to wit, bake and decoct the Compound in feeding
with our Permanent Water, to wit, decoct.
[789] It is to be noted also that our Stone in digestion is moved to all
the colours in the World, but three are principal, of which good care and
notice are to be taken, to wit, Black colour, which is first and it is the key
of the Beginning of the Work; of the Second kind or degree, the White
p.108
colour is the Second, and the Red is the third, whereof it is said that the
thing of which the head is Red, the feet White, and the eyes Black is our
Magistery.
Commentary
The alchemists are in agreement that the three major colors that appear
during the work are: black, white & red (in that order.)
Philalethes mention a white color before the black as well as after.
This is correct but the initial white (before black) is not considered one of
the developmental colors; it is the color of the refined salt during the
preparation stage in the first part of the work, which when putrefied then
turns black.
29. Look for the signs
p.109

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[410] study Nature, read the books of genuine Sages, who are neither
impostors nor jealous churls, and study them day and night; let him not be
too eager to carry out every idea practically before he has thoroughly
tested it, and found it to be in harmony not only with the teaching of all
the Sages, but also of Nature herself. Not until then let him gird himself
for the practical part of the work, and let him constantly modify his
operations until he sees the signs which are described by the Sages. Nor
let him despair though he take many false steps; for the greatest
philosophers have learned most by their mistakes.
Tract
time when it first begins to move in its mother's womb. These critical
p.110
part.
[732] I knew a man says Gregory, who began the work in the right
way, and achieved the White Tincture; but when there was some delay
about the appearance of the Red Colour, he gave up in despair, etc. This
man knew the simple elements of our Art, their purification, commixtion,
and the different signs which were to appear; he was ignorant only of the
day and hour in which the conjunction of the simple elements and the
completion of the work might be expected; and because he did not know
what to do at the right time, the whole Magistery vanished from his sight.
For the White Stone was net yet fixed, and, being exposed to too much
heat, it evaporated.
[737] Haste slowly -- for it is of the greatest importance that the

influence of the fire should be brought to bear gently and gradually. In the
meantime you will observe various chemical changes (e.g., of colour) in
the distilling vessel, to which you must pay careful attention. For if they
appear in due order, it is a sign that your undertaking will be brought to
a prosperous issue.
Alchemical Tract

Magistery.
Commentary
The only way to know that one is on the right track, and because the
entire process takes so long (a number of years), is to pay close attention
to the given signs the most obvious being the colors.
30. Many colors appear between the signs, but they are unimportant
p.111
30. Many colors appear between the signs, but

they are unimportant
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some transition colours, such as black, azure, and yellow and the meaning
of these colours is that your substance is not yet completely decayed; while
the body is dying, the colours are seen, until black night shrouds the whole
horizon in pitchy gloom. But when the process of resurrection begins (in
the second phase), the hues are more numerous and splendid, because the
body is now beginning to be glorified, and has become pure and spiritual.
But in what order do the colours of which we speak appear? To this
question no definite answer can be given, because in this first phase there
are so much uncertainty and variation. But the colours will be the clearer
and more distinct, the purer your water of life is. The four principal
colours (white, black, white, red), always follow in the same order; but the
order of the intermediate colours cannot be so certainly determined, and
you ought to be content if within the first 40 days you get the black colour.
There is only one caution you should bear in mind, in regard to this point:
if a reddish colour appears before the black (especially if the substance
begins to look dry and powdery at the same time), you may be almost sure
that you have marred your substance by too violent a fire. You should be
p.112
very careful, then, about the regulation of your fire; if the fire be just hot
enough, but not too hot, the inward chemical action of our water will do
the rest.
Alchemical Tract
[822] Before the final whiteness of the first stage is attained, the
substance turns first of a black, then of an orange, and then of a reddish
colour (which, however, is quite different from the final redness of the last
stage). These colours, however, need not trouble you, since they are
evanescent and merely transitional.
[820] after the putrefaction and conception, which has taken place at
the bottom of the vessel, there is once more a change of colours and a
circulating sublimation. This Reign, or Regimen, lasts only three weeks.
During this period you see all conceivable colours concerning which no
definite account can be given. The "showers" that fall will become more
numerous as the close of this reign approaches, and its termination is
signalized by the appearance of a snowy white streaky deposit on the sides
of the vessel. Rejoice, then, for you have successfully accomplished the
regimen of Jupiter. What you must be particularly careful about in this
operation, is to prevent the young ones of the Crow from going back to the
nest when they have once left it; secondly, to let your earth get neither too
dry by an immoderate sublimation of the moisture, nor yet to swamp and
smother it with the moisture. These ends will be attained by the proper
regulation of the outward heat.
[821] While it passes from blackness to whiteness, a great variety of
colours are observed; nor is it at once perfectly white; at first it is simply
white afterwards it is of a dazzling, snowy splendour.
[813] When the putrefaction of our seed has been thus completed, the
fire may be increased till glorious colors appear, which the Sons of Art
have called Cauda Pavonis, or the Peacock's Tail. These colors come and
go, as heat is administered approaching to the third degree, till all is of a
beautiful green, and as it ripens assumes a perfect whiteness, which is the
White Tincture, transmuting the inferior metals into silver, and very
p.113
powerful as a medicine. But as the artist well knows it is capable of a

higher concoction, he goes on increasing his fire till it assumes a yellow,
then an orange or citron color; and then boldly gives a heat of the fourth
degree, till it acquires a redness like blood taken from a sound person,
which is a manifest sign of its thorough concoction and fitness for the uses
intended.
[817] When you find it black, know that in blackness whiteness is

hidden, and you must extract the same from his most subtle blackness. But
after putrifaction it waxes red, not with a true redness, of which one says:
It is often red, and often of a citrine color, it often melts, and is often
coagulated, before true whiteness.
[818] There appears also before whiteness the peacocks color,
whereon one says thus, Know you that all the colors in the world, or that
may be imagined, appear before whiteness, and afterward true whiteness
follows.
[11] between the white and the red appear all colours, even to the
utmost imagination. --- For the varieties of which the philosophers have
given various names, and almost innumerable; some for obscuring it,
some for envy's sake. The cause of the appearance of such variety of
colours in the operation of your medicine, is from the extension of the
blackness; for as much as blackness and whiteness be the extreme colours,
all the other colours are but means between them. Therefore as often as
any degree or portion of blackness descends, so often another and another
colour appears, until it comes to whiteness.
[826] And many times it shall be changed from colour to colour, till
such times as it comes to the fixed whiteness. Synon saith, all the colours
of the world will appear in it when the black humidity is dried up. But
value none of these colours, for they be not the true tincture: yea, many
times it becomes citrine and reddish, and many times it is dried, and
becomes liquid again, before the whiteness will appear.
[206] before Whiteness appeareth, all the Colours that may be thought
of are seen and perceived in this work, of which care need not be had, but
only to Whiteness that must be expected with great constancy.
Magistery.
p.114
Commentary
Between the signs there are many transient colors, an effect sometimes
referred to as the peacocks tail. In modern vocabulary we could use the
slightly improved and more literal example of comparing it to the color
pattern that appears in a slick of oil which is remarkably similar to the
color pattern seen on the tail of a peacock.
This is caused by an effect which is familiar to modern science as
birefringence.
These transient colors are not important, except in showing you that a
change is occurring.
31. The substances described are metaphorical
p.115
31. The substances described are

metaphorical
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[513] Of course, we do not mean the water of the clouds, as the foolish
say, but a permanent water
[517] Our sulphur, say they, is not the sulphur of the multitude,
because common sulphur burns with a black smoke and is consumed; but
the sulphur of the Sages burns with a white smoke and is perfected thereby.
[511] Hence it is clear that our Mercury is not common mercury; for
all common mercury is a male that is corporal, specific, and dead, while
our Mercury is spiritual, female, living, and life-giving.
[512] I have spoken about Mercury, Sulphur, the vessel, their
treatment, etc, etc.; and, of course, all these things are to be understood
with a grain of salt. You must understand that in the preceding chapters I
have spoken metaphorically; if you take my words in a literal sense, you
will reap no harvest except your outlay. For instance, when I name the
principal substances Mercury and gold. I do not mean common gold in
the state in which it is sold at the goldsmiths but it must be prepared by
means of our Art. You may find our gold in common gold and silver; but
it is easier to make the Stone than to get its first-substance out of common
gold.
[515] When he speaks of rain and dew I am contented to think, he

means something else than what is vulgarly so called. And I doubt not but
his Salt petri is something different from that which is combustible and
common. The Philosophers Dew, if I know it at all is a dry water, and their
p.116
salt-peter is a most white incombustible body of a gummy aerial nature,

and indeed, if my eyes have not deceived me, it is so aerial and unctuous
that it will no more mingle with water than common oil will.
[510] But the common mercury is useless for our purpose - for it is
volatile, while our mercury is fixed and constant. Therefore have nothing
to do with the common mercury
Alchemical Tract
[519] the property of Sulphur is to coagulate or congeal Mercury,

nevertheless this Sulphur, this Arsenick and this Mercury are not those the
vulgar think of which are not those venomous Spirits the Apothecaries sell
Commentary
It should already be quite evident that specifically mentioned
substances, e.g. sulphur, mercury, etc. are metaphorical. The author is
borrowing a characteristic from the mentioned substance, i.e. mercury is
fluid, not saying that substance should be used.
32. Many metaphors are used for one substance
p.117
32. Many metaphors are used for one

substance
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[493] Philosophers' Sulphur, Tincture, Ferment, designate one and
the same thing.
substance
[141] Alexander sets forth, in his Epistle, that all the Philosophers
apply the name of fire to everything that is hot, of water to all that is
flexible, and of earth or stone to whatsoever is coagulated.
p.118

and in all things.
is called fire.
our Mercury.
Tract
Alchemical Tract
[44] it is clearer than day that the substance of our Blessed Stone is
one (although different sages call it by different names), and that Nature
has made it ready to the hand of the adept, having willed this one thing,
and no other thing in all the world, to be the material of the Stone. This
Matter lies before the eyes of all; everybody sees it, touches it, loves it, but
p.119
knows it not. It is glorious and vile, precious and of small account, and is
found everywhere.
[64] The Sages, then, do well to call their gold earth or water; for they
have a perfect right to term it whatever they like. So they have frequently
called their Stone their gold, their super-perfect gold, their regenerate
gold, and by many other names besides. If any one does not perceive their
meaning at the first glance, he must blame his own ignorance, not their
jealousy.
[165] It is true that in the books of the Sages the impression is

conveyed as if there were many substances and many methods: but they
only mean different aspects or stages of the same thing. . . . If there seems
to be many methods, they are all only aspects and subdivisions of our one
method.
[213] This stone, therefore, is not a stone, because it is more precious;

without it Nature never operates anything; its name is one, yet we have
called it by many names on account of the excellence of its nature.
[237] know ye that we have given many names to it, which are all true
-- an example of which, for those that possess understanding, is to be
traced in corn that is being ground. For after grinding it is called by
another name, and after it has been passed through the sieve, and the
various substances have been separated one from another, each of these
has its own name, and yet fundamentally there is but one name, to wit,
corn, from which many names are distinguished.
[240] composition is two-fold -- one is humid, the other is dry. When
they are cooked prudently they become one, and are called the good thing
of several names.
Commentary
The clearest quotes here are #141 and #237. The former explains that
when alchemists use terms like water and earth they mean whatever is
in liquid or solid state, respectively the same meaning applies to spirit
and body. The latter explains how different names are given to the
substance in different stages, just like how grain can be called flour after
being ground, yet it is still the same substance.
p.120
33. Many metaphors are used for one process

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Alchemical Tract

method.
p.121
[842] note, that to dissolve, to calcine, to tinge, to whiten, to renew, to

bath, to wash, to coagulate, to imbibe, to decoct, to fix, to grind, to dry,
and to distil, are all one, and signify no more than to concoct Nature, until
such time as it be perfect.
Commentary
There is only one process involved in the Work. Because of this the
alchemists have to elongate the process, which they do usually by writing
as if the operator must perform a whole host of processes, all of which in
reality occur naturally and of their own accord when the operator performs
the one simple process: coction.
p.122
34. Chemical procedure names are to be interpreted philosophically
34. Chemical procedure names are to be

interpreted philosophically
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[66] Our Philosophical Distillations consist only in the right
Separation of our Spiritual and Mercurial Water from all its poisonous
oily Substance, which is of no use at all in our Art, and from the Caput
Mortuum, which is left behind after the first Distillation.
[520] When we call all these Operations ours, they are not all to be
understood according to the common Operations of the Sophisters of
Metals, whose Industry consists only in disguising of Subjects from their
Form, and their Nature: but ours are really to transfigure our Subject, yet
conserving its Nature, Quality, and Property.

p.123

[118] This is the opinion of the philosophers, that when they have put
their matter into the more secret fire, and when with a moderated
philosophical heat it is cherished on every side, beginning to pass into
corruption, it grows black. This operation they term putrefaction, and they
call the blackness by the name of the Crows Head. The ascent and descent
thereof they term distillation, ascension, and descension. The exsiccation
they call coagulation; and the dealbation they call calcination; while
because it becomes fluid and soft in the heat they make mention of
ceration. When it ceases to ascend and remains liquid at the bottom, they
say fixation is present. In this manner it is the terms of philosophical
operations are to bc understood, and not otherwise.
[555] From the fact that the philosophers make mention of certain
preparations, such as putrefaction, distillation, sublimation, calcination,
coagulation, dealbation, rubification, ceration, fixation, and the like, you
should understand that in their universal substance, Nature herself fulfils
all the operations in the matter spoken of, and not the operator
Alchemical Tract
Alchemical Tract
[125] digestion is the same as solution, and putrefaction the same as

destruction.
p.124
[1] truly our dissolution, is only the reducing of the hard body into a
liquid form

Commentary
As in the previous premise, specific chemical procedure names are in
almost all cases meant as a deception. That does not mean they are not
performed, but rather that they occur by themselves as long as the operator
has the substance under suitable conditions.
35. Imitate nature
p.125
35. Imitate nature

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[590] Nor can we attain to true alchemy, until we begin to follow
Nature, and to be guided by a knowledge of her principles. Where the study
of Alchemy is rightly carried on, it is mightily advanced by Nature.
[591] All we have to do is to imitate Nature, and use the instruments
with which she combines the elements, and which she uses in moulding
minerals, and in giving its form to the quicksilver. If we act otherwise, we
destroy thy works, and sever the golden chain which thou hast forged.
~ Mehung, John A. A Demonstration of Nature. 16-17th Cen. Alchemical Tract
[16] if we would explore Nature in our Philosophy, and attain the

desired successful results, we must tread the books of Nature with our feet.
[505] The metals which we dig up out of the earth are, as it were, torn
up by the roots, and, their growth having come to a standstill, they can
undergo no further development into gold, but must always retain their
present form, unless something is done for them by our Art. Hence we must
begin at the point where Nature had to leave off: we must purge away all
impurity, and the sulphureous alloy, as Nature herself would have done if
her operation had not been accidentally, or violently, disturbed. She would
have matured the original substance, and brought it to perfection by gentle
heat, and, in a longer or shorter period of time, she would have transmuted
it into gold. In this work Nature is ceaselessly occupied while the metals
are still in the earth;
~ A German Sage. A Tract of Great Price Concerning the Philosophical Stone.
[248] Besides within there is ordained a double force, Which always

acts and suffers, As a female and male when together --- Even as a chicken
grows in the shell, By the action of the one and the suffering of the other
in turn, And by cherishing heat externally applied
p.126
35. Imitate nature

[527] To understand aright, how out of this our Chaos we are to form
our Philosophical Microcosm, we must first of necessity rightly
comprehend the great Mystery and Proceeding in the Creation of the
Macrocosm: it being extremely necessary to imitate and use the very same
Method in the Creation of our little one, that the Creator of all things has
used in the Formation of the great One.
[866] you are to consider that Nature distills not beyond the body, as
the chemist does in the recipient. She draws the water up from the earth,
and to the same earth does she return it; and hence it is that she generates
by circular and reasonable imbibitions. Secondly, you must observe that
she prepares her moisture before she imbibes the body therewith, and that
by a most admirable preparation. Her method in this point is very obvious
and open to all the world, so that if men were not blind I would not need
to speak of it. Her water - we see - she rarefies into clouds, and by this
means does she rack and tenter-stretch the body, so that all the parts
thereof are exposed to a searching, spiritual purgatory of wind and fire.
For her wind passes quite through the clouds and cleanses them; and when
they are well cleansed then comes Nature in with her fire and fixes it in
ente jure sapphirico.
Tract
[554] Nature must serve as the foundation and the mode of science:
the Art also works according to Nature as far as it can. It is necessary
then, that the Artist observe Nature and operate as she operates.
[33] be patient, and follow always in the footsteps of Nature

[256] reject all authors or practitioners who advance anything

contrary to this established verity, remembering the simplicity of Nature
in her operations, observing her frugal method in the production, and
consummate wisdom in the dissolution of things; always endeavoring at
something perfect in a new production.
[592] If this whole process of Nature, most wonderful in her
operations, was not constantly repeated before our eyes, the simple
process of vegetation would be equally problematical with that of the
philosophers; yet how can the metals increase, nay, how can anything be
multiplied without seed? The true artists never pretend to multiply metals
without it, and can it be denied that Nature still follows her first
appointment? She always fructifies the seed when it is put into a proper
matrix. Does not she obey an ingenious artist, who knows her operations,
35. Imitate nature
p.127
with her possibilities, and attempts nothing beyond them? A husbandman

meliorates his ground with compost, burns the weeds, and makes use of
other operations. He steeps his seed in various preparations, only taking
care not to destroy its vital principle; indeed, it never comes into his head
to roast it, or to boil it, in which he shows more knowledge of Nature than
some would-be philosophers do. Nature, like a liberal mother, rewards
him with a more plentiful harvest, in proportion as he has meliorated her
seed and furnished a more suitable matrix for its increase. The intelligent
gardener goes farther; he knows how to shorten the process of vegetation,
or retard it. He gathers roses, cuts salads, and pulls green peas in winter.
Are the curious inclined to admire plants and fruit of other climates? He
can produce them in his stoves to perfection. Nature follows his directions
unconstrained, always willing to obtain her end, viz., the perfection of her
offspring.
[913] I must recur to the first Creation, which I shall decypher by a

familiar example of an Operation made in imitation of Nature, and by the
same Rule and Model by which this great Universe was framed. I said
before, That Water or the humid Nature, as Hermes calls it, upon which
Moses saith, That the Spirit of the Lord moved, was the principle of all
things. And here the Question will be, How that great and confused heap
of Waters was so divided, that this ample and gross Terrestrial Mass
proceeded thence; and by what medium so different things were
procreated of the Earth? I shall answer to these Questions onely what
experience hath taught me: It is therefore naturally probable, that in the
middle of these Waters, by way of separation, there was a certain
collection of sediments or setlings; wherein I follow the Text of Moses,
who saith, That God Separated the water from the water; for there are two
kindes of Waters, to wit, elevative and congelative Waters: the former then
elevating itself in a vapour, left the other fixed in the bottom; as those that
cost Sea or Fountain-Salt daily experience;
[919] Nature, the most sagacious Agent, shews us by her proper
operations that in all things we must first consider the end for which we
undertake any matter, and then finde out means to attain the end. A
prudent Searcher of Natures secrets then should have perfect knowledge
of the principles, progress and qualities of matter, both internal and
external, lest in his search he confound his end with his means; and
forsaking the high-way which Nature hath trodden from the Foundation
of the World, turn into by-paths, and phantastical unknown and
unfrequented tracts.
p.128
35. Imitate nature

Alchemical Tract
[377] strive to follow as closely as possible in the footsteps of Nature.

[558] he that perfectly knows the ways of Generation, will easily come
to be acquainted with the true menstruum of every body, which in our
philosophy is the most useful and difficult matter to come by; yea, he will
find out a way or Process; which if he, by a right Imitation of Nature will
wisely practice, he shall out of a convenient body (dissolved first, and
digested in its own most natural and proper Vinegar) perfectly extracted
and attain to a most noble and precious medicine
[20] the true Philosophers have considered of no other Mystery than

Nature itself, and a possibility of Nature, which Natural simplicity may
indeed suffice those that rely on it, for Nature doth work most of all from
its aptness of its own virtue and beginning, as it doth demonstrate, only
needing a little help of Art.
[106] all that would exercise this Art must know the properties of the
most noble substance thereof, and follow the guidance of Nature. But many
enquirers conduct their operations at haphazard, they grope in the dark,
and do not know whether their art be an imitation of Nature, or not. Yet
they undertake to correct, and intensify, the operation of Nature. Of such
persons Arnold says that they approach our Art as the ass goes up to the
crib, not knowing for what it opens its mouth. For they do not know what
they would do, nor are they aware that they must listen to the teaching of
Nature. They seek to do the works of Nature, but they will not watch the
hand of her whom they pretend to imitate.
[552] Our wise Teacher Plato says: "Every husbandman who sows
good seed, first chooses a fertile field, ploughs and manures it well, and
weeds it of all tares; he also takes care that his own grain is free from
every foreign admixture. When he has committed the seed to the ground,
he needs moisture, or rain, to decompose the grain, and to raise it to new
life. He also requires fire, that is, the warmth of the Sun, to bring it to
maturity." The needs of our Art are of an analogous nature. First, you must
prepare your seed, i.e., cleanse your Matter from all impurity, by a method
which you will find set forth at length in the Dicta of the Sages which I
subjoin to this Treatise. Then you must have good soil in which to sow
your Mercury and Sun; this earth must first be weeded of all foreign
elements if it is to yield a good crop.
35. Imitate nature
p.129
Alchemical Tract
[52] in the mineral kingdom, as well as in the vegetable and animal

kingdoms, Nature seeks and demands a gradual attainment of perfection,
and a gradual approximation to the highest standard of purity and
excellence.
Tract
[79] If therefore we intend to immitate nature, we must needs have

such a furnace like unto the Mountains, not in greatness, but in continual
heat, so that the fire put in, when it ascends, may find no vent: but that the
heat may beat upon the vessel being close shut, containing in it the matter
of the stone: which vessel must be round, with a small neck, made of glass
or some earth, representing the nature or close knitting together of glass:
the mouth whereof must be signed or sealed with a covering of the same
matter, or with lute.
[122] Students of Nature should be such as is Nature herself --- true,

simple, patient, constant, and so on;
[123] Nature performs whatsoever the sperm requires of her, and is,
as it were only the instrument of some artisan. The seed if anything is more
useful to the artist than Nature herself; for Nature without seed is, what a
goldsmith is without silver and gold, or a husbandman without seed corn.
Wherever there is seed, Nature will work through it, whether it be good or
bad.
[129] I warn you that if you would attain to this knowledge . . . you
should not be ready to imagine all manner of subtleties and refinements of
which Nature knows nothing. Remain rather in the way of her simplicity,
for therein you are far more likely to put your finger on the subject than if
you abide in the midst of subtleties.
[413] I have, in the course of my life, met with a good many who
fancied that they had a perfect understanding of the writings of the Sages;
but their subtle style of interpretation was in glaring contrast with the
p.130
35. Imitate nature
simplicity of Nature, and they laughed at what they were pleased to call
the rustic crudeness of my remarks. I have also frequently attempted to
explain our Art to others by word of mouth; but though they called
themselves Sages, they would not Believe that there is such water in our
sea, and attributed my remarks to temporary insanity.
[579] if Art would produce any solid and permanent effect, it must
follow in the footsteps of Nature, and be guided by her methods. It must
trust itself to the guidance of Nature as far as Nature will lead, and go
beyond her by still adhering to her rules.
[580] Now in our Art you should closely imitate these natural
processes. There should be the Central Heat, the change of the water into
air, the driving upward of the air, its diffusion through the pores of the
earth, its reappearance as condensed but volatilized water.
[172] there is no natural process which Art cannot imitate by simply

following in the footsteps of Nature and availing itself of every short cut
which may be suggested by the opportunity of the case.
[543] Nature, says Florus, is one, and if any man strays away from
her guidance, he mars his labour.
[544] In changing the base metals into gold and silver by the
projection of the Stone, it follows (by an accelerated process) the method
of nature, and therefore is natural.
35. Imitate nature
p.131
coveted knowledge in God's own good time. Do not be satisfied with
p.132
35. Imitate nature

[268] Let us follow the guidance of Nature: she will not lead us astray.
[9] digest, and digest again, and be not weary; the most exquisite and
industrious artist can never attain to perfection by too much haste, but
only by a long and continual decoction and digestion, for so nature works,
and art must in some measure imitate nature.
[174] no one should set about the study of this Art without a just
appreciation of natural processes. Now Nature may truly be described as
being one, true, simple, and perfect in her own essence, and as being
animated by an invisible spirit.
Alchemical Tract
[230] when ye read in the books of the Philosophers that Nature is one
only, and that she overcomes all things: Know that they are one thing and
one composite. Do ye not see that the complexion of a man is formed out
of a soul and body; thus, also, must ye conjoin these, because the
Philosophers, when they prepared the matters and conjoined spouses
mutually in love with each other, behold there ascended from them a
golden water!
[170] A mistake is often made in attempting to imitate too closely the
exact methods of Nature, instead of following the great principles of
Nature only.
Commentary
Alchemy is an entirely natural science. The alchemist does not force
anything, but rather aids the substance to develop where it naturally wants
to go by removing any impediment and assuring the optimal conditions.
The contradicting quotation is not truly contradicting because it does
not contradict the premise Imitate nature. It only warns not to too closely
imitate every tiny detail of nature; we are attempting to accelerate nature
after all.
36. Use nature to interpret alchemy
p.133

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[590] Nor can we attain to true alchemy, until we begin to follow
Nature, and to be guided by a knowledge of her principles. Where the study
of Alchemy is rightly carried on, it is mightily advanced by Nature.
[856] Consider the example of nature, & you shall see that the earth
produces no fruit, but that it is penetrated by its humidity, & that the
humidity continues sterile; but that it be held, & fixed by the dryness of the
earth.
Alchemical Tract
[887] Nay indeed, if a Man would read little, and think much upon the
ways of Nature, he might easilie hit this Art; and before that, never.

[406] Hermes is right in saying that our Art is true, and has been
rightly handed down by the Sages; all doubts concerning it have arisen
through false interpretation of the mystic language of the philosophers.
But, since they are loth to confess their own ignorance, their readers
prefer to say that the words of the Sages are imposture and falsehood. The
p.134
fault really lies with the ignorant reader, who does not understand the
style of the Philosophers. If, in the interpretation of our books, they would
suffer themselves to be guided by the teaching of Nature, rather than by
their own foolish notions, they would not miss the mark so hopelessly.
Alchemical Tract
[738] Of the time required for the whole process, it is impossible to

say anything very definite; and, indeed, the Sages have put forward the
most conflicting opinions on this point -- no doubt because some have been
occupied with it longer than others. But if any man will carefully observe
the working of Nature, and be guided by her teaching, and in all things
hold a middle course, he will gain his object sooner than one that trusts
too blindly to his own wisdom. But I tell thee not to go beyond the middle
point of the letter X either in the former or latter stage of the operation,
but to take one half (V) for the time of the solution and the other half for
the composition. Then, again, for the final union, the number XX should
be thy guide (unless anything unforeseen should occur). Be satisfied with
that space of time. On the other hand, do not try to hurry on the
consummation, for one hour's mistake may throw thee back a whole
month. If thou strivest unduly to shorten the time thou wilt produce an
abortion. Many persons have, through their ignorance, or selfopinionated haste, obtained a Nihilixir instead of the hoped for Elixir.
Alchemical Tract
Commentary
Alchemy can only truly be understood by gaining an understanding of
how and why nature operates as it does.
How and why does it rain? Why is the Earth round? How and why
does the wind blow? Why do trees grow in the top layer of soil and not
underground? Why do almost all complex organisms come in male and
female varieties? Why does matter arrange into specific elements?
37. Alchemy is an acceleration of nature
p.135

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[570] The whole process which we employ closely resembles that
followed by Nature in the bowels of the earth, except that it is much
shorter.
Alchemical Tract
[94] By means of our Art, we do in one month what Nature cannot

accomplish in a thousand years: for we purify the parts, and then join them
together in an inseparable and indissoluble union.
[551] Now, by the special grace of God, it is possible to bring this
natural fire to bear on imperfect metals by means of our Art, and to supply
the conditions of metallic growth without any of the hindrances which in
a natural state prevent perfection. Thus by applying our natural fire, we
can do more towards "fixing" imperfect bodies and metals in a moment,
than the Sun in a thousand years. For this reason our Stone has also power
to cure all things that grow, acting on each one according to its kind. . . .
You see that it is not so incredible, after all, that all metals should be
transmuted into gold and silver, and all animal bodies delivered from
every kind of disease; and I hope and trust that God will permit you
practically to experience the truth of this assertion.
Alchemical Tract
[565] the Transmutation of Metals, from an imperfect to a perfect

state, is a real and true achievement, and that by the co-operation of
Nature and Art. The only thing that distinguishes one metal from another,
is its degree of maturity, which is, of course, greatest in the most precious
metals; the difference between gold and lead is not one of substance, but
of digestion; in the baser metal the coction has not been such as to purge
out its metallic impurities. If by any means this superfluous impure matter
could be organically removed from the baser metals, they would become
gold and silver. So miners tell us that lead has in many cases developed
p.136
into silver in the bowels of the earth; and we contend that the same effect
is produced in a much shorter time by means of our Art.
Tract
[582] Thus the wise man does that by art in a short time, which nature
cannot perform in less than the revolution of a thousand years. Yet
notwithstanding, it is not we that make the metal, but nature herself that
does it. --- Nor do or can we change one thing into another; but it is nature
that changes them. We are no more than mere servants in the work.
Commentary
Alchemy is the acceleration of nature; an alchemist does not perform
the operations himself, but aids nature in performing its own operations on
the substance by providing suitable conditions for nature to do this more
efficiently than it could otherwise do.
38. Don't begin until you understand nature
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[106] all that would exercise this Art must know the properties of the
most noble substance thereof, and follow the guidance of Nature. But many
enquirers conduct their operations at haphazard, they grope in the dark,
and do not know whether their art be an imitation of Nature, or not. Yet
they undertake to correct, and intensify, the operation of Nature. Of such
persons Arnold says that they approach our Art as the ass goes up to the
crib, not knowing for what it opens its mouth. For they do not know what
they would do, nor are they aware that they must listen to the teaching of
Nature. They seek to do the works of Nature, but they will not watch the
hand of her whom they pretend to imitate.
Alchemical Tract
[45] I advise no one to approach this Art unless he knows the principle
and the regimen of Nature: if he be acquainted with these, little is wanting
to him except one thing, nor need he put himself to a great expense, since
the stone is one, the medicine is one, the vessel one, the rule one, the
disposition one.
Tract
p.138
[128] if you have knowledge of Nature, a continuous fire, and the right
substance, you ought to succeed.
Alchemical Tract
Commentary
An understanding of nature is required because alchemy is only an
acceleration of nature, following the rules and methods of nature.
Therefore it would be pointless to attempt alchemy if one does not
understand nature. That would be like trying to write before you can read.
39. Don't experiment wildly, follow only the straight path of nature
p.139
39. Don't experiment wildly, follow only the

straight path of nature
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[874] Study then and despair not; but study no curiosities. It is a plain,
straight path that Nature walks in; and I call God to witness that I write
not this to amaze men; but I write that which I know to be certainly true.
Tract

[939] Nature walks always in the same tract, and never forsakes her
ways.
Commentary
Experimentation is necessary to prove or disprove an idea, but there is
no point having ideas and experimenting on them if they are not founded
on natural principles. There is only one right way and an infinite number
of wrong ways.
One can spend their whole life chasing wild geese if they wish too, but
nothing will come of it.
p.140
40. Nature completes the operation, not manually
40. Nature completes the operation, not

manually
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[181] the Artist has only to look on while Nature gradually matures
his substance.
Alchemical Tract
[641] Then, again, thou sayest that the Stone is prepared of one thing,
of one substance, in one vessel, the four (elements) composing one essence
in which is one agent which begins and completes the work; man, thou
sayest, need do nothing but add a little heat, and leave the rest to thy
wisdom. For all that is needed is already contained in the substance, in
perfection, beginning, middle, and end, as the whole man, the whole
animal, the whole flower is contained each in its proper seed. Now, in the
human seed the human specific-substance is also included, as flesh, blood,
hair, &c.; and thus every seed contains all the peculiar properties of its
species. In the whole world men spring from human seed, plants from
plants, animals from animals. Now I know that when once the seed is
enclosed in the female vessel, no further trouble or work of any kind is
required - everything is brought to perfection by thy gradual and silent
working. And the generation of the Stone, thou sayest, is performed in a
similar manner. Only one substance is required, which contains within
itself air, water, and fire - in short, everything that is needed for the
completion of this work. No further handling of any kind is necessary, and
a gentle fire is sufficient to rouse the internal warmth, just as an infant in
the womb is cherished by natural heat. The only thing in which man must
aid thee, is, by preparing the substance, removing all that is superfluous,
enclosing this simple earth, which is combined with its water, in a vessel,
and subjecting it to the action of gentle heat in a suitable alembic.
[40] The dissolution of Sol should be effected by Nature, not by

handiwork.
p.141

[600] this water is to be prepared with no foreign matter in the world,

but alone by Nature, with Nature, and out of Nature.
~ Anonymous. An Anonymous Treatise Concerning the Philosopher's Stone.
17th Cen. (?). Alchemical Tract
[873] He coagulates himself and dissolves himself, and passes all the
color - and this by virtue of its own inward sulphur or fire, which wants
nothing but excitation, or, to speak plainly, a simple, natural coction.
Tract
[556] Nature herself has within herself the proper separator, who
again joins together what he has put asunder, without the aid of man. She
knows best the proportion of every element, which man does not know,
however misleading writers romance in their frivolous and false recipes
about this volatile gold.
Alchemical Tract
[597] Our Fountain dissolves, coagulates, and makes itself, without

addition of any thing: None of which can common mercury do, neither can
it be coagulated without addition of other species.
[85] You should also know that in our Art we distinguish two things;
the body and the spirit: the former being constant, or fixed, while the other
is volatile. These two must be changed, the one into the other: the body
must become water, and the water body. Then again the body becomes
water by its own internal operation, and the two, i.e., the dry and the
liquid, must once more be joined together in an inseparable union. This
conjunction could not take place if the two had not been obtained from one
thing; for an abiding union is possible only between things of the same
nature. Of this kind is the union which takes place in our Art; for the
p.142
constituent parts of the Matter are joined together by the operation of

nature, and not by any human hand.
Alchemical Tract
[80] it dissolves itself, it coagulates itself, it putrifies itself, it colors

itself, it mortifies itself, it quickens itself it makes itself black, it makes itself
white, it makes itself red.
[582] Thus the wise man does that by art in a short time, which nature
cannot perform in less than the revolution of a thousand years. Yet
notwithstanding, it is not we that make the metal, but nature herself that
does it. --- Nor do or can we change one thing into another; but it is nature
that changes them. We are no more than mere servants in the work.
[223] the part which is light and spiritual rises to the top, but that
which is thick and heavy remains below in the vessel. Now this is the
contrition of the Philosophers, namely, that which is not sublimated sinks
down, but that which becomes a spiritual powder rises to the top of the
vessel, and this is the contrition of decoction, not of the hands.
Commentary
The operations in alchemy are performed by nature. The alchemist
only ensures the conditions are right so that nature can operate effectively.
41. The Stone is called a microcosm
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[67] This Philosophic Earth, containing our principal Subject, after it
has been separated from all the Waters, is very gently to be dried by some
external Heat, to free it from its extraneous Humidity, that it may be in a
proper Capacity to receive the Celestial Moisture of our Argentin Water,
to which it unites its most noble Fruits, with which our Philosophical
Microcosm is generated, nourished, and saturated.
[527] To understand aright, how out of this our Chaos we are to form
our Philosophical Microcosm, we must first of necessity rightly
comprehend the great Mystery and Proceeding in the Creation of the
Macrocosm: it being extremely necessary to imitate and use the very same
Method in the Creation of our little one, that the Creator of all things has
used in the Formation of the great One.
[522] Besides the science of the stone is so sublime and magnificent,

that therein almost all Nature and the whole universe of beings is beheld,
as in a certain clear looking glass. For it is like a lesser world
[524] Some Philosophers have compared the work of the stone to the
creation of the world. Likewise to the generation of man, and to his
naturalness.
[521] For of this composition, combining as it does the virtues of all

things, there may truly be said that in one drop the whole world is present.
[114] they called their matter vegetable, because, as in the case of

natural trees, they also in their time produce various flowers. So, too, the
matter of the Stone shews most beautiful colours in the production of its
flowers. The comparison, also, is apt, because a certain matter rises out
of the philosophical earth, as if it were a thicket of branches and sprouts:
like a sponge growing on the earth. They say, therefore, that the fruit of
p.144
42. It follows the principle of yin-yang
their tree tends towards heaven. So, then, they put forth that the whole
thing hinged upon natural vegetables, though not as to its matter, because
their stone contains within itself a body, soul, and spirit, as vegetables do.
. . . it is evident that the philosophers called their Stone animal, because
in their final operations the virtue of this most excellent fiery mystery
caused an obscure liquid to exude drop by drop from the matter in their
vessels. Hence they predicted that, in the last times, there should come a
most pure man upon the earth, by whom the redemption of the world
should be brought about; and that this man should send forth bloody drops
of a red colour, by means of which he should redeem the world from sin.
In the same way, after its own kind, the blood of their Stone freed the
leprous metals from their infirmities and contagion. On these grounds,
therefore, they supposed they were justified in saying that their Stone was
animal. Concerning this mystery Mercurius speaks as follows to King
Calid: - "This mystery it is permitted only to the prophets of God to know.
Hence it comes to pass that this Stone is called animal, because in its blood
a soul lies hid. It is likewise composed of body, spirit, and soul. For the
same reason they called it their microcosm, because it has the likeness of
all things in the world, and thence they termed it animal, as Plato named
the great world an animal".
Alchemical Tract
[526] The ancient writers call our Stone a microcosm; and there can
be no doubt that its composition greatly resembles that of the world in
which we live
[159] Our Stone is called a little world, because it contains within

itself the active and the passive, the motor and the thing moved, the fixed
and the volatile, the mature and the crude -- which, being homogeneous,
help and perfect each other.
Tract
Commentary
Everything that happens to develop the Stone is the same as what
happens on Earth on a daily basis (the Earth is going through the same
process.) This is why it is necessary to understand nature in order to make
the Stone, since the Stone is a microcosm of the world.
p.145
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[855] these two substances, which are of the same nature, but of two
different sexes, embrace each the other with the selfsame love, &
satisfaction as do man & woman
Alchemical Tract
[145] Hence the philosophers say: make the woman rise over the man,
and the man rise over the woman.


Tract
[49] Know that the secret of the work consists in male and female, i.e.,
an active and a passive principle.
[334] Yin and yang, when they are of the same sort, with interlock with
each other.
[335] In the vegetable world grass and trees are actuated by yin and
yang. They could not grow in the absence of either one of these two forces.
At the beginning, yang dominates and is indicated by the budding of green
leaves. Then, after the development of the blossoms, yin (destructive)
follows. This principle of the Tao of constancy has long been the common
practice of nature; but how many can understand (the principle of) chn
p.146
yan (true spring) which can alter this process (of nature)? I advise all of
you, who wish to learn Tao, not to begin your work before you understand
the principle of yin and yang.
[348] The female substance is held within the male. Yin embraces the
essence of yang. The medicine will be produced by the harmonious action
of the two and converts a man into a soul of a hsien or of a sage.
Commentary
It is interesting how Taoist the medieval Western alchemists sound
here. The yin-yang principle is extremely relevant in alchemy.
43. Generation requires opposites (binary, yin-yang)
p.147
43. Generation requires opposites (binary,

yin-yang)
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[902] thus you have an account how and why Hermes called the Sun
Father, and the Moon Mother to this universal matter: for the heat of the
Sun, and the moisture of the Moon, generate all things; because heat and
moisture in due temperament, cause conception; and upon conception,
Life and Generation. And though Fire and Water be contraries, yet one
can do no good without the congress of the other: but by their diverse
actions, all things conceive, and are conceived.
[586] Earth without water can produce nothing, nor can water
quicken anything into growth without earth; and as earth and water are
mutually indispensable in the production of fruit, so fire cannot operate
without air, or air without fire. For fire has no life without air; and without
fire air possesses neither heat nor dryness.
~ Valentinus, Basilius. The Twelve Keys. 1618 AD. Alchemical Tract
Commentary
Development requires the action of two mutually beneficial, and yet
opposing forces. The continual to-and-fro of these forces is what causes
development to occur. With only one force it has nothing to act upon and
so cannot change; two forces are required for development.
p.148
44. Each level reflects the superior and inferior
44. Each level reflects the superior and

inferior
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[523] God wrought out his compacted being of the world by certain
harmony and musical proportion alleyed to one another, that which are in
the superior world are in the inferior also, but in a terrestrial manner: that
which likeness are in the inferiors, may also be seen in the superious, in a
celestial manner indeed, and according to the cause.
[549] My beloved sons and disciples, and all ye that are students of
this Art; I herewith, in the fulness of Christian faith and charity, do make
known to you that the Philosopher's Stone grows not only on "our" tree,
but is found, as far as its effect and operation are concerned, in the fruit
of all other trees, in all created things, in animals, and vegetables, in
things that grow, and in things that do not grow. For when it rises, being
stirred and distilled by the Sun and the Moon, it imparts their own peculiar
form and properties to all living creatures by a divine grace; it gives to
flowers their special form and colour, whether it be black, red, yellow,
green, or white; in the same way all metals and minerals derive their
peculiar qualities from the operation of this Stone. All things, I say, are
endowed with their characteristic qualities by the operation of this Stone,
i.e., the conjunction of the Sun and Moon. For the Sun is the Father, and
the Moon the Mother of this Stone, and the Stone unites in itself the virtues
of both its parents. Such are the peculiar properties of our Stone, by which
it may be known. If you understand the operation, the form, and the
qualities, of this Stone, you will be able to prepare it; but if you do not, I
faithfully counsel you to give up all thought of ever accomplishing this
task. Observe, furthermore, how the seeds of all things that grow, as, for
instance, grains of wheat or barley, spring forth from the ground, by the
operation of the Stone, and the developing influences of Sun and Moon;
how they grow up into the air, are gradually matured, and bring forth fruit,
which again must be sown in its own proper soil. The field is prepared for
p.149
the grain, being well ploughed up, and manured with well rotted dung; for
the earth consumes and assimilates the manure, as the body assimilates
its food, and separates the subtle from the gross Therewith it calls forth
the life of the seed, and nourishes it with its own proper milk, as a mother
nourishes her infant, and causes it to increase in size, and to grow upward.
The earth separates, I say, the good from the bad, and imparts it as
nutriment to all growing things; for the destruction of one thing is the
generation of another. It is the same in our Art, where the liquid receives
its proper nutriment from the earth. Hence the earth is the Mother of all
things that grow; and it must be manured, ploughed, harrowed, and well
prepared, in order that the corn may grow, and triumph over the tares,
and not be choked by them. A grain of wheat is raised from the ground
through the distillation of the moisture of the Sun and Moon, if it has been
sown in its own proper earth. The Sun and Moon must also impel it to
bring forth fruit, if it is to bring forth fruit at all. For the Sun is the Father,
and the Moon the Mother, of all things that grow. In the same way, in our
soil, and out of our seed, our Stone grows through the distilling of the Sun
and Moon; and as it grows it rises upwards, as it were, into the air, while
its root remains in the ground. That which is above is even as that which
is below; the same law prevails; there is no error or mistake. Again, as
herbs grow upward, put forth glorious flowers and blossoms, and bear
fruit, so our grain blossoms, matures its fruit, is threshed, sifted, purged
of its chaff, and again put in the earth, which, however, must previously
have been well manured, harrowed, and otherwise prepared. When it has
been placed in its natural soil, and watered with rain and dew, the
moisture of heaven, and roused into life by the warmth of the Sun and
Moon, it produces fruit after its own kind. These two sowings are peculiar
characteristics of our Art. For the Sun and Moon are our grain, which we
put into our soil, as soul and spiritand such as are the father and the
mother will be the children that they generate. Thus, my sons, you know
our Stone, our earth, our grain, our meal, our ferment, our manure, our
verdigris, our Sun and Moon. You understand our whole magistery, and
may joyfully congratulate yourselves that you have at length risen above
the level of those blind charlatans of whom I spoke.
Alchemical Tract
Commentary
The same principles are followed by everything in creation, but their
manifestation appear different on each level.
If we understand one thing philosophically, then we understand
everything philosophically. So by observing and understanding the natural
world around us one can gain an understanding of everything from
alchemy to the universe as a whole.
p.150
45. The Stone can be compared to natural things
45. The Stone can be compared to natural

things
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[201] our Stone may go on growing in quantity, and becoming more
excellent in quality, during an infinite period of time; and in this respect it
bears a marvellous analogy to the birth and growth of human beings.
[166] Our Stone, from its all-compehensive nature, may be compared

to all things in the world. In its origin and sublimation, and in the
conjunction of its elements, there are analogies to things heavenly, earthly,
and infernal, to the corporeal and the incorporeal, to things corruptible
and incorruptible, visible and invisible, to spirit, soul, and body, and their
union and separation, to the creation of the world, its elements, and their
qualities, to all animals, vegetables, and minerals, to generation and
corruption, to life and death, to virtues and vices, to unity and multitude,
to actuality and potentiality, to conception and birth, to male and female,
to boy and old man, to the vigorous and the weak, to the victor and the
vanquished, to peace and war, to white and red, and all colours, to the
beauty of Paradise, to the terrors of the infernal abyss.
[232] You must know that the envious have described this arcanum in
the shade; in physical reasoning and astronomy, and the art of images;
they have also likened it to trees; they have ambiguously concealed it by
the names of metals, vapours, and reptiles; as is generally perceived in all
their work.
Commentary
All natural things operate and develop under the same principles, and
so all natural things can be compared.
46. Seeds can only spring up after their kind
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[702] Seeds can only spring up after their kind, and bear fruit after
their kind. So minerals do not become something else, but return to that
from which they arose.
[219] When thou hast attained, my child, to the understanding of these

things by way of a preliminary, consider creation and generation as a
whole, and know that man is able to bring forth man, the lion begets the
lion, and the dog procreates the dog. Should it happen that a creature is
produced contrary to nature, it is a monster which is engendered, and the
same hath no consistence. Nature charms nature, and nature triumphs
through nature. The adepts having participated in the divine power, and
having succeeded by the divine assistance, illuminated by the fruit of the
prayers of Isis, made preparations with certain metallic minera, without
having resource to other (unsuitable) substances. Thus they succeeded by
means of the substantial nature in triumphing over the matter employed in
the preparations. In fact, even as I have previously said that wheat begets
wheat, and man sows man, so also gold serves for the increase of gold,
and like things generally for the reproduction of their like. Now hath the
mystery been revealed.
~ Anonymous. Isis to Horus. Alchemical Tract
[581] there is no true generation, but of things agreeing in nature. So

that things be not made but according to their natures. The elder or oak
trees will not bring forth pears; nor can you gather grapes of thorns, or
figs of thistles, things bring not forth, but only their like, or what agrees
with the in nature, each tree its own fruit.
Commentary
p.152
A seed contains the instructions for how something is to grow. This

information comes from the parent of the seed. Hence if you want to grow
a tree you had better use a seed from the type of tree you want, and if you
want a chicken you would be more successful to take a chicken egg than
a goose egg seeing as only chicken eggs become chickens.
Why is this relevant, and why do we need to be told this simple fact?
It is extremely relevant and is not considered by most people before they
think about what they are trying to achieve.
47. Alchemy does not require knowledge of astrology
p.153
47. Alchemy does not require knowledge of

astrology
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[298] About the motions of the stars or planets, you need not trouble
yourself.
[297] It is true that the generation of some earthly things is dependent

on the influences and movements of heavenly bodies, for the introduction
of their form, but it is not needful for us to know of them, nor indeed is it
possible, except in a confused way, as, for example, in the seasons of the
year which are caused by the movements of the sun, and determine the
sowing and the growth of plants, with the sexual commerce of horses,
asses, hawks, falcons, etc., which are capable of producing offspring only
at certain periods of the solar year. But the rule does not apply to men,
pigeons, and fowls. If we wish to generate worms in a putrefying body, we
need not attend to the season of the year, but only to certain conditions of
warmth, etc., which it is easy for us to bring about by artificial means. In
the same way, a certain degree of equable warmth will always hatch the
eggs of the domestic hen. The same principle may be observed in the
generation of lime, vitriol, salt, and soon. To operations of this kind the
heavenly influences appear to be always favourable; and all Sages are
unanimous in saying that our Magistery belongs to this class, because it
may be performed at any time or period of the year. It is only
indispensable, says Rhasis, that all other necessary conditions should be
properly necessary conditions should be properly fulfilled, and then the
stellar influences will not be wanting. And this dictum is substantially
confirmed by Lilium and others. So also Plato states that the celestial
influences are poured down according to the value of the matter.
Wherever, indeed, it is necessary to infuse a new accidental form, the sites,
aspects, and conjunctions of the heavenly bodies must be carefully
p.154
observed. But as the Art of Alchemy makes no demand of this kind, the
knowledge required for such an operation is not needed.
Commentary
Some people have the idea that alchemy should for some reason be
dependent on the position of the stars. This is not the case because the
Stone is not [ideally] subject to external factors but developed under
extremely controlled conditions.
48. Everything is made from one thing: quintessence
p.155
48. Everything is made from one thing:

quintessence
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[796] The stone also is in everything, that is, Nature is in everything.
And because Nature has in itself all names, and Nature is all the world,
therefore the stone has many names and is said to be in everything:
although one is nearer than another
[19] The thing that fire has not touched is accessible and known to all
men, of much superfluity, to be found everywhere, and by all. It is a part
of man, begets and is begotten by man, is heavy in weight, soft (or at least
not hard) to the touch, not rough, sweet to the taste but of a sharp nature,
sweet to the smell but at the same time having a fetid and sepulchral odour,
pleasant to sight and hearing, yet of obtuse sound, not the less fire for
being almost wholly earth, nor yet simply water, neither very acute nor
obtuse but mediocre in quality
[907] The Universal Spirit is the general Genus, and common to every
Genus: for if we cast our eyes into the inferiour or elementary World, we
see it divided into three subalternals, to wit, animal, vegetable, and
mineral kindes, and yet the same in all, onely operating diversely
according to the diversity of its forms. And hence the infinite variety of
Creatures arises; for else there would be only one species in the Universe
[908] The Spirit is one, equal in all, and differing in nothing but purity
and subtility
[940] all things in the world were made out of one subject, by
mediation of one God
p.156
[363] Things in the universe are all produced from the single chi
(ethereal essence) which embodies both the will of the clear sky and the
will of the clouded earth.
~ Anonymous. Shih Hsing-lin, Disciple of Chang Po-tuan, And Hsieh Taokuang, Disciple of Shih Hsling-lin. 11-3th Cen. (?). Alchemical Tract
[112] The Magi in their wisdom asserted that all creatures might be
brought to one unified substance, which substance they affirm may, by
purifications and purgations, attain to so high a degree of subtlety, such
divine nature and occult property, as to work wonderful results. For they
considered that by returning to the earth, and by a supreme magical
separation, a certain perfect substance would come forth, which is at
length, by many industrious and prolonged preparations, exalted and
raised up above the range of vegetable substances into mineral, above
mineral into metallic, and above perfect metallic substances into a
perpetual and divine Quintessence, including in itself the essence of all
celestial and terrestrial creatures. The Arabs and Greeks, by the occult
characters and hieroglyphic descriptions of the Persians and the
Egyptians, attained to secret and abstruse mysteries.
Alchemical Tract
[17] It is sought by many and found by few. It is beheld from afar and
found near; for it exists in every thing, in every place, and at all times. It
has the powers of all creatures; its action is sound in all elements, and the
qualities of all things are therein, even in the highest perfection.
and in all things.
[76] It is beheld from afar and found near; for it exists in every thing,
in every place, and at all times.
[727] God being before all things, when He was alone created one
Substance, which He called the first matter and of that substance he
created the Elements, and from them created all things.
[728] In the beginning when, according to the testimony of Scripture,

God made heaven and earth, there was only one Matter, neither wet nor
dry, neither earth, nor air, nor fire, nor light, nor darkness, but one single
substance, resembling vapour or mist, invisible and impalpable. It was
called Hyle, or the first Matter. If a thing is once more to be made out of
nothing, that "nothing" must be united, and become one thing; out of this
one thing must arise a palpable substance, out of the palpable substance
one body, to which a living soul must be givenwhence through the grace
of God, it obtains its specific form.
p.157
p.158
Alchemical Tract
[41] As concerns the Matter, it is one, and contains within itself all
that is needed. Out of it the artist prepares whatever he wants.
[42] Know that the object of your desire is one thing, out of which all
things are made.
[127] Nature is one, our Art is one but the workmen are many. Nature,
then, generates things through the Will of God out of the first Matter (the
product of the elements) which is known to God alone.
Commentary
According to alchemical philosophy, everything is made and develops
from one invisible and intangible substance known as the quintessence.
This is not as wild an idea as it sounds, since in modern times we could
say that everything in made of energy. Hence it would be not be
unreasonable to presume that quintessence is energy.
49. Quintessence nourishes all things
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[898] All things are nourished by the same, by which they were
produced. Now that all things breathe, live, augment and grow by this
Mundane Spirit, resolve and die without it, is plain. Whatsoever therefore
subsists, is made by it; and this Spirit is nothing else but a simple and
subtile essence, which the Philosophers call a Quintessence, because it
may be separated from gross corporeity, and the superfluities of the four
Elements, and so made of wonderful activity in its operations; and it is
now diffused over all the parts of the World; and through it, the Soul is
dilated with all its vertues; which vertues are communicated most to such
Bodies as participate most of this Spirit; for the Soul is infused by, and
transmitted from the superiour Bodies, as from the Sun, which acts most
powerfully in this case; for this Spirit being calefied by the heat of the Sun,
acquires abundance of Life, which multiplies and enlivens the seeds of all
things, which thereby encrease and grow to a determine magnitude,
according to the species and form of each thing
[909] This Spirit alters and penetrates all things, though never so
gross; mollifies hard things, hardens soft things, and augments, nourishes
and conserves all things.
p.160

p.161
Alchemical Tract
[839] Quintessence, which is a virtue or power that is imperishable,

permanent, and perpetually victorious, nay it is a clear light, which sheds
true goodness into every Soul that once has tasted of it. It is the knot and
link of all the Elements, which it contains in itself, as being also the Spirit
which nourishes all things, and by the assistance whereof Nature works in
the Universe.
[211] The beginning of all things is a certain nature; it is perpetual,

infinite; it nourishes and decocts all things.
[584] For all herbs, trees, and roots, and all metals and minerals,
receive their growth and nutriment from the spirit of the earth, which is
the spirit of life. This spirit is itself fed by the stars, and is thereby rendered
capable of imparting nutriment to all things that grow, and of nursing them
as a mother does her child while it is yet in the womb. The minerals are
hidden in the womb of the earth, and nourished by her with the spirit which
she receives from above. Thus the power of growth that I speak of is
imparted not by the earth, but by the life-giving spirit that is in it. If the
earth were deserted by this spirit, it would be dead, and no longer able to
afford nourishment to anything.
Commentary
Whenever an organism consumes another for its own nourishment it
is in actuality consuming the quintessence or energy of the prey.
p.162
50. Quintessence is impalpable

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[795] The stone which the philosophers do seek is an invisible and
impalpable spirit;

Alchemical Tract
Alchemical Tract
Commentary
The quintessence, of which all things are made, is itself both invisible
and impalpable.
51. Air contains the hidden food of life
p.163

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[903] Winde in nothing but Air moved and agitated, as we may learn
from the respiration of Animals, which blow Winde when they breath Air.
Winde then is Air, and Air is wholly vital, and the breath of Life: for
without Air nothing can live or subsist: for whatsoever is deprived thereof,
is suffocated and dies, yea, Plants themselves that are destituted of free
Air, without, and are in respect of others, dry and dead. We therefore have
some Reason to say, that Air is a vital Spirit, penetrating all things,
communicating Life and consistence to all; binding, moving, and filling
all. By this Air then, the Universal Spirit that lies hid and shut in all things
is generated and manifested; by this it is ingrossed, formed, and made
more apt for Generation.
[790] Man is made of earth, and lives through air; for air contains the
hidden food of life, of which the invisible spirit, when congealed, is better
than the whole world.
Commentary
While we may not ordinarily consider air to be the primary form of
nourishment one needs only to consider how long we can survive for
without breathing, in contrast to how long we can survive without food or
water. This puts the three in perspective. The majority of our nourishment
is obtained from the air.
p.164
52. All things have seed

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[563] Everything generated or begotten is generated and born of his
own specific seed (1) and in his proper (2) matrix.
[50] God has bound each thing to its own genus and species, so that it
cannot change from one genus to another. If any one tried to make a man
or a tree out of a stone, or a monkey or lead out of a plant, or an animal
or a plant out of lead, he would be prevented from doing so by the eternal
order of the Great King. If such a thing were possible, all classes of
natural objects could be changed into one. But, because such a change
would put an end to the world, the Ruler of the Universe does not permit
it. Nay, what is more, He not only restricted everything to its own kind, but
gave each created thing its own seed, by which it might be propagated
after its own manneralways remaining in its own class, and not
overstepping the bounds of some other species. If any one wished to
change a man into a horse, an apple into a lettuce, a diamond or any other
jewel into gold, he would make an enormous mistake.
[259] To each creature God gave its own seed, wherewith to

propagate its kind, that in this way there might always be an increase of
men and animals, plants and metals. Man was not to be able to produce
new seed: he was only permitted to educe new forms of life out of that
which already existed. The creating of seed God reserved to Himself.
Commentary
The alchemists believe that all things have seed, including metals and
minerals.
53. All things have their own proper environment
p.165
53. All things have their own proper

environment
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[194] Metals are never multiplied. Such a thing would be contrary to
Nature's methods. Nature never multiplies anything, except in either one
or the other of these two ways: either by decay, which we call putrefaction,
or in the case of animate creatures, by propagation. In the case of metals,
there can be no propagation, though our Stone exhibits something like it.
Putrefaction destroys and corrupts, but in order to be fruitful, it must go
forward in some convenient place. Metals are generated in the earth; for
above ground they are subject to rust: hence above ground is the place of
the corruption of metals and of their gradual destruction. The cause which
we assign for this fact is that above ground they are not in their proper
element, and an unnatural position is destructive to natural objects, as we
see, for instance, that fishes die when they are taken out of the water; and
as it is natural for men, beasts, and birds to live in the air, so stones and
metals are naturally generated under the earth. Physicians and
apothecaries do not look for aquatic flowers on arid hills. God in His
wisdom has ordained that everything should grow in its own proper place.
I know that some deny this principle, and assert that metals are multiplied.
For, they say, the veins of silver, lead, tin, and iron which we find in the
earth, are sometimes rich and sometimes poor; and such diversity would
be totally inexplicable if the metals did not multiply or grow. This fact then
is thought to prove that metals grow undergroundand if they grow
underground, why, it is asked, should they not grow above ground, in a
vessel which protects them from the influences of fire, water, and air? Our
answer to this argument is that it proves nothing, because the conditions
are not the same in the two cases. For the only efficient cause of metals is
the mineral virtue, which is not found in every kind of earth, but only in
certain places and chosen mines, into which the celestial sphere pours its
rays in a straight direction year by year, and according to the arrangement
of the metallic substance in these places, this or that metal is gradually
p.166
formed. Only few parts of the earth are suitable for such generationhow,
then, can they be multiplied above the earth? Every person of average
intelligence knows that in the case of congealed water, or ice, the water,
before it becomes hardened, is more plentiful in some places than in
others. Before its congelation, it exists in small quantities in brooks and
ditches, while more considerable veins of it are found in lakes and rivers.
Afterwards, large quantities of ice are seen where there was much water;
but it would manifestly be absurd to say that the ice must have grown or
multiplied in the lakes and rivers, because they contain greater masses of
it than ditches or brooks. In the same way, the metals do not necessarily
grow in the mountains, because in some places they exist in larger
quantities than in others.
then, can they be multiplied above the earth?
p.167
[563] Everything generated or begotten is generated and born of his

own specific seed (1) and in his proper (2) matrix.
Commentary
All things grow and develop within under the conditions and in the
environment they were intended for. For fish this is under water. For
metals this is underground. For humans this is the point at which three
states of matter meet.
p.168
54. Metals develop
54. Metals develop

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[502] If, however, this pure quicksilver floats upward in a pure
mineral earth, without any gross alloy, it is hardened into the pure and
white sulphur of Nature by being subjected to a very moderate degree of
gentle heat, and at length assumes the specific form of silver. Like all the
other metals it may still be developed into gold, if it remain under the
influence of its natural heat. But if the same pure, unalloyed quicksilver
be subjected to a higher degree of natural heat, it is transmuted into the
pure red sulphur of Nature, and becomes gold without first passing
through the stage of silver. In this form it remains, because gold is the
highest possible stage of metallic development.
[499] the generation of metals is circular, that is, one passes easily
from one to another following a circle, the cousin metals having similar
properties; it is because of this that silver changes more readily into gold
than any other metal.
[550] As it is with plants, so it is with metals. While they lie in the heart
of the earth, in their natural ore, they grow, and are developed, day by
day, through the influence of the four elements: their fire is the splendour
of the Sun and Moon; the earth conceives in her womb the splendour of
the Sun, and by it the seeds of the metals are well and equally warmed,
just like the grain in the fields. Through this warmth there is produced in
the earth a vapour or spirit, which rises upward and carries with it the
most subtle elements. It might well be called a fifth element: for it is a
quintessence, and contains the most volatile parts of all the elements. This
vapour strives to float upward through the summit of the mountains, but,
being covered with great rocks, they prevent it from doing so: for when it
strikes against them, it is compelled to descend again. It is drawn up by
the Sun, it is forced down again by the rocks, and as it falls the vapour is
54. Metals develop
p.169
transmuted into a liquid, i.e., sulphur and mercury. Of each of these a part
is left behindbut that which is volatile rises and descends again, more
and more of it remaining behind, and becoming fixed after each descent.
This "fixed" substance is the metals, which cleave so firmly to the earth
and the stones that they must be smelted out in a red-hot furnace. The
grosser the stones and the earth of the mountains are, the less pure will
the metal be; the more subtle the soil and the stones are, the more subtle
will be the vapour, and the sulphur and mercury formed by its
condensationand the purer these latter are, the purer, of course, will the
metals themselves be. When the earth and the stones of the mountain are
gross, the sulphur and mercury must partake of this grossness, and cannot
attain to their proper development. Hence arise the different metals, each
after its own kind. For as each tree of the field has its own peculiar shape,
appearance, and fruit, so each mountain bears its own particular ore;
those stones and that earth being the soil in which the metals grow.
Alchemical Tract
[497] the great process of development into silver and gold is

constantly going on. This appears from the fact that miners often find solid
pieces of pure silver in tin and lead mines, and also from the experience
of others who have met with pure gold in metallic veins of iron --- though
this latter occurrence is more rarely observed, on account of the great
impurity of iron. In some silver mines, again, quantities of solid gold have
been discovered, as, for instance, in Serbia; at first, the whole appears to
be silver, but in the refiners crucible the gold is subsequently separated
from the less precious metal. Thus it is the teaching of experience that
Nature is continually at work changing other metals into gold, because,
though, in a certain sense, they are complete in themselves, they have not
yet reached the highest perfection of which they are capable, and to which
Nature has destined them --- just as the human embryo and the little
children are complete and perfect as far as they go, but have not attained
to their ultimate goal of manhood. Gold is found in different forms, either
mixed with a coarse rocky substance, or in a solid condition, or amongst
the sand in the beds of rivers, being washed out of the mines by water.
Golden sand is also found in the deserts of India, where there are no
rivers. Silver is never found mixed with the sand of rivers, but mostly in
the shape of ore in mines, or like a vein running through a rock. Lead and
tin occur mostly in the shape of ore, and sometimes they are mingled with
earth. The same facts have become commonly observed with regard to iron
and the other metals. When different metals are discovered in the same
mine, the less pure of the two will generally have a tendency to ascend and
leave what remains more force to develop in the right direction.
[498] The substance of common metals is the same as that of gold; if,
then, the form of gold, or the elixir, be added to them, they must become
gold. As the common metals become gold and silver by means of a natural
p.170
54. Metals develop
process, it is quite possible that the same result should be brought about
by means of the alchemists art.
Commentary
The alchemists believe strongly that metals develop from one element
to another in the course of their life, if the conditions allow for it.
55. Metals have seed
p.171

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[575] From horse, man, bull, are respectively generated horse, man,
and bull. Likewise all vegetables, herbs, trees, shrubs, cast their own seeds
on to the ground, which, in course of time, produce species similar to
themselves. Indeed, the minerals and metals lying hid in the very center of
the earth have also undergone the same changes, although their seed and
generations are not visibly shown, as in the preceding orders --- for, by
reason of the great mass of the earth concealing the hidden, contained
seed, the same is by many believed neither to grow nor to generate.
[509] All philosophers affirm, with one consent, that metals have a
seed by which they are increased, and that this seminal quality is the same
in all of them
[592] If this whole process of Nature, most wonderful in her
operations, was not constantly repeated before our eyes, the simple
process of vegetation would be equally problematical with that of the
philosophers; yet how can the metals increase, nay, how can anything be
multiplied without seed? The true artists never pretend to multiply metals
without it, and can it be denied that Nature still follows her first
appointment? She always fructifies the seed when it is put into a proper
matrix. Does not she obey an ingenious artist, who knows her operations,
with her possibilities, and attempts nothing beyond them? A husbandman
meliorates his ground with compost, burns the weeds, and makes use of
other operations. He steeps his seed in various preparations, only taking
care not to destroy its vital principle; indeed, it never comes into his head
to roast it, or to boil it, in which he shows more knowledge of Nature than
some would-be philosophers do. Nature, like a liberal mother, rewards
him with a more plentiful harvest, in proportion as he has meliorated her
seed and furnished a more suitable matrix for its increase. The intelligent
gardener goes farther; he knows how to shorten the process of vegetation,
or retard it. He gathers roses, cuts salads, and pulls green peas in winter.
p.172
Are the curious inclined to admire plants and fruit of other climates? He
can produce them in his stoves to perfection. Nature follows his directions
unconstrained, always willing to obtain her end, viz., the perfection of her
offspring.
[152] If it be asked whether all metals have seed, my answer is, that
the seed of all metals is the same [...] All metallic seed is the seed of gold;
for gold is the intention of Nature in regard to all metals.
Tract
[124] all things are produced of a liquid air or a vapour which the
elements distil into the centre of the earth by a continual motion, and that
as soon as the Archeus has received it, his wisdom sublimes it through the
pores, and distributes it to each place, producing different things
according to the diverse places in which it is deposited. Some think that
each metal has its own seed. But this is a great mistake for there is only
one Seed. The sperm which appears in Saturn is the same as that which is
found in gold, silver, copper, &c.; their difference is caused by the place,
and by the time during which Nature was at work upon them, the
procreation of silver being achieved sooner than that of gold, and so with
the other metals.
[507] all things are produced of a liquid air or a vapour, which the
each metal has its own seed. But this is a great mistake, for there is only
one seed. The sperm which appears in Saturn is the same as that which is
the other metals. The vapour which is sublimed by heat from the centre of
the earth, passes either through cold or warm places. If the place be warm
and pure, and contain adhering to it a certain fatness of sulphur, the
vapour (or Mercury of the Sages) joins itself to its fatness, and sublimes it
together with itself. If in the course of its further sublimation this unctuous
vapour reaches other places where the earth has already been subtilized,
purified, and rendered moist by previous ascending vapours, it fills the
pores of this earth, and with it becomes gold. But if this unctuous moisture
be carried to impure and cold places, it becomes lead; if the earth be pure
and mingled with sulphur, it becomes copper. For the purer the place is,
the more beautiful and perfect will the metal be. We must also note that
the vapour is constantly ascending, and in its ascent from the earth's
centre to its superficies, it purifies the places through which it passes.
p.173
Hence precious metals are found now where none existed a thousand years
ago, for this vapour, by its continual progress, ever subtilizes the crude
and impure, and as continually carries away the pure with itself. This is
the circulation and reiteration of Nature. All places are being more and
more purified: and the purer they become, the nobler are their products.
Commentary
According to the alchemists all metals have seed, that is to say that
they have some form of instruction on what form to take something that
makes them stabilize into a metallic element.
p.174
56. Metals all share the same seed

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[509] All philosophers affirm, with one consent, that metals have a
seed by which they are increased, and that this seminal quality is the same
in all of them
[152] If it be asked whether all metals have seed, my answer is, that
the seed of all metals is the same [...] All metallic seed is the seed of gold;
for gold is the intention of Nature in regard to all metals.
Tract
[124] all things are produced of a liquid air or a vapour which the
each metal has its own seed. But this is a great mistake for there is only
one Seed. The sperm which appears in Saturn is the same as that which is
the other metals.
[507] all things are produced of a liquid air or a vapour, which the
each metal has its own seed. But this is a great mistake, for there is only
one seed. The sperm which appears in Saturn is the same as that which is
p.175
the other metals. The vapour which is sublimed by heat from the centre of
the earth, passes either through cold or warm places. If the place be warm
and pure, and contain adhering to it a certain fatness of sulphur, the
vapour (or Mercury of the Sages) joins itself to its fatness, and sublimes it
together with itself. If in the course of its further sublimation this unctuous
vapour reaches other places where the earth has already been subtilized,
purified, and rendered moist by previous ascending vapours, it fills the
pores of this earth, and with it becomes gold. But if this unctuous moisture
be carried to impure and cold places, it becomes lead; if the earth be pure
and mingled with sulphur, it becomes copper. For the purer the place is,
the more beautiful and perfect will the metal be. We must also note that
the vapour is constantly ascending, and in its ascent from the earth's
centre to its superficies, it purifies the places through which it passes.
Hence precious metals are found now where none existed a thousand years
ago, for this vapour, by its continual progress, ever subtilizes the crude
and impure, and as continually carries away the pure with itself. This is
the circulation and reiteration of Nature. All places are being more and
more purified: and the purer they become, the nobler are their products.
Commentary
There is only one form of seed for all metals, which is that of gold.
Therefore all other metals are intended to be gold, but have not yet reached
maturity due to imperfect conditions for their development.
p.176
57. Metals only develop inside the earth

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[503] Those metals, indeed, which have been torn up by the roots, that
is to say, that have been dug up from their own proper soil in the veins of
the earth, can no longer proceed in that course of development which they
pursued in their native abode; yet, as much as in them lies, they strive to
be perfected.

p.177

then, can they be multiplied above the earth?
[568] The first substance of common Mercury is that of all other

metals, viz., our Mercury. So long as it remains in the veins of the earth,
in a place perfectly adapted to its generation, and is sheltered from crude
air, it retains its inward movement and heat, which are the cause of all
metallic development. But if it be marred by any accident, or if the place
become unfit for it, the inward movement is stopped, and the germinal life
chilled like that of an egg which a hen has left after sitting on it for some
time. This is the reason why those who have attempted to digest common
Mercury by means of artificial heat have failed as ludicrously as any one
who should endeavour to incubate artificially an addled egg. The
difference between the egg and the metal is that our Art is capable of
making good the damage, but not by artificial means. We have a crude,
undigested, frigid, unmatured metallic mass, which wants the form of our
Mercury, for which it must exchange its own, if it is to become that which
we seek.
Tract
Commentary
Metals only grow and develop in their own proper environment, which
is underground. If a metal is removed from this environment it will cannot
continue its development but will stay as it is. In a way it could be
considered dead.
p.178
58. Alchemy is analogous to generation in plants, animals & minerals
58. Alchemy is analogous to generation in

plants, animals & minerals
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[570] The whole process which we employ closely resembles that
followed by Nature in the bowels of the earth, except that it is much
shorter.
Alchemical Tract
requiredeverything is brought to perfection by thy gradual and silent
itself air, water, and firein short, everything that is needed for the
p.179
[886] Common Wheat in a Barn, is as dead as common Gold in a

chest; tho' both these have a Life, i.e., of Existence, and Power to increase
their Kind; which Life must die, before the Power is brought to Action;
and when this is done, they are properly called living Gold, and living
Wheat, and not before. Now, how comes Wheat to be so, we are pretty well
appriz'd, viz., tis sown in its proper Vessel, the Earth; it is moistened with
its proper Humidity and is digested by its proper Heat, and so it grows
and increases. And if we are to take Nature for our Example, Gold must
be proceeded with after the same manner; tho' the Vessel, the Humidity
and Heat differ, for a Metal and: for a Vegetable, yet both are liable to the
Deficiencies and Excess of these things.
[703] We will now proceed to illustrate our meaning still further by

the help of some analogies. The first analogy we shall select is the
generation of the foetus in the mothers womb. The generation of the foetus
is brought about by the male sperm, in conjunction with the female
menstrual blood. The latter is the substance, the former the active
principle. As soon as the form is generated, the sperm is purged off. In
generation, the male contributes the form and the active principle, the
female contributes the substance and the body. The sperm is to the
menstrual blood what the carpenter is to the wood in producing a bench,
hence the sperm is not part of the thing generated. So gold is caused by
sulphur as the efficient or active means and by quicksilver as the
substantial or passive means. And as the sperm informs with a form similar
to itself, and not foreign, so is it in like manner with sulphur. The outward
sulphur acts by digestion upon the inward sulphur which is latent in the
quicksilver, and causes it to inform, coagulate, colour, and fix the
quicksilver into the form of gold or of the Stone of the Philosophers. It
should also be observed that the sperm generates out of the substance first
the heart, thus impressing upon the heart the generative virtue which
belongs to it as part of the living body. Then the sperm is separated from
the heart, because now the heart is able of itself to form the other members
by means of the generative power imparted to it by the sperm. When the
sperm has generated the heart, its work is done, and all that remains is
performed by the heart. The same principle holds good in the germination
of plants. When the seed, in which all the generative force is at first
inherent, has sent forth the germ or shoot, the seed itself withers and
decays, as something which has henceforth become useless, and the power
of generating the rest of the plant is now inherent in the germ or shoot.
When the germ has once been formed, it no longer needs the seed, but
produces leaves, flowers, and seed out of itself. Thus the germ is, like the
heart, generated and then separated from its sperm.
p.180
[587] It is evident that all little trees, flowers and small herbs are
produced from water and the union of a subtle earth. And if you endeavor
to produce a tree or an herb, you must not take earth or water, but rather
that which is from them, as a scion or a seed, which being committed to
the bosom of the earth, the parent of all things, and cherished with a
nutriment of their own nature, and called forth by the darting of the solar
light, do in due time break out into the superficies of the earth, into the
species of a tree or an herb. In like manner that divine art teaches how to
take the seed our of the more perfect body; which being put into the
philosophical earth prepared by art and continually decocted by a
temperate heat into a white or red powder, is said to have converted the
inferior bodies into the nature of the superior.
[560] the sovereign true medicine must be sought and prepared, ad

modum Generationis, after the same method that natural generations are
performed.
p.181
Alchemical Tract
p.182
[2] Also another philosopher, in his Breveloquium saith, as there are

three things in a natural egg, viz., the shell, the white, and the yolk, so
likewise there are three things corresponding to the philosophers stone,
the glass vessel, the white liquor, and the citrine body. And as of the yolk
and white, with a little heat, a bird is made, (the shell being whole, until
the coming forth or hatching of the chicken), so it is in the work of the
philosophers stone.

money for naught.
Commentary
If we consider the generation of plants, animals and minerals, this will
help us understand the generation of the Philosophers Stone.
59. There is only one Stone
p.183

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[130] there is but one Philosophers' Stone, and there is but one
Medicine, to which nothing foreign is added, and from which nothing is
removed, except that which is foreign to it.
~ Bonus, Peter. The Epistle of Bonus of Ferrara. 14th Cen. Alchemical Tract
disposition one.
[47] The stone is one, the medicine one, which, however, according to
the philosophers, is called Rebis (Two-thing), being composed of two
things, namely, a body and spirit
[628] Know you that in one thing, to wit, the stone, by one way, to wit,
decoction, and in one vessel the whole mastery is performed.
[638] For the knowledge of this art consisteth not in the multiplicity,
or great number of things, but in unity; our stone is but one, the matter is
one, and the vessel is one. The government is one, and the disposition is
one. The whole art and work thereof is one, and begins in one manner,
and in one manner it is finished.

p.184
money for naught.
Commentary
There is only one Stone, although it does come in two forms (as you
will learn.) There are no other types of Philosophers Stone, it is only
possible for there to be one since everything in the world is made from
only one thing.
60. The Stone comes in White and Red
p.185

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[798] first it prepares the white tincture, and then the red. For the Sun
and Moon are prepared by the same method, and yield the red and white
tincture, respectively
~ Flamell, Nicholas. A Short Tract, or Philosophical Summary. 15th Cen.
Alchemical Tract
[801] cook perfectly the white Elixir to give it the color of cinnabar,
starting there in order to make the red Elixir.
[802] Take the White Stone and divide it into two parts; you will raise
one part to the state of the white Elixir, as has been said much earlier (of
the kind of which you will have an indefinite amount). Put the other part
in a new bed of the Philosophers, clean, tidy, transparent, spherical and
place it in the furnace for digestion. Increase the fire until by its force and
strength the matter is changed to a very red stone
[785] We know that there are only two Stones, the white and the red.
Alchemical Tract
p.186
[630] there is one Philosophers Stone, because there is one essence,

and one method, both in the red and white Medicine. The red Medicine is
merely a further development of the white.
[629] From the one substance is evolved, first the White, and then the
Red Tincture; there is one vessel one goal, and one method.

is only to decoct.
[12] The matters then of the white and red, among themselves, differ
not in respect to their essence; but for the red elixir needs more
subtilization, and longer digestion, and a hotter fire in the course of the
operation, than the white, because the end of the white work, is the
beginning of the red work; and that which is complete in the one, is to be
begun in the others.

p.187
money for naught.
[811] This white substance, if you will make it red, you must
continually decoct it in a dry fire till it be rubified, or become red as blood,
which is nothing but water, fire, and true tincture. And so by a continual
dry fire, the whiteness is changed, removed, perfected, made citrine, and
still digested till it become to a true red and fixed color. And consequently
by how much more it is heightened in color, and made a true tincture of
perfect redness. Wherefore with a dry fire, and a dry calcination, without
any moisture, you must decoct this compositum, till it be invested with a
most perfect red color, and then it will be the true and perfect elixir.
[836] almighty God together with this Universe, created two stones,
that is to say, the White and the Red, both which are under one and the
same subject, and afterwards multiplied in such abundance, that everyone
may take as much as he please thereof.
[806] When the White Stone is accomplished, you must dissolve one
part of it, and so calcine it (as some will have it) by long decoction till it
becomes like impalpable Ashes, so soft not to be touched, coloured Citrine.
Commentary
While there is only one Stone, it is stable in two different forms: White
or Red. It should be obvious that the forms are named after the colors that
they appear.
The Red Stone is the one most usually mentioned and it is only this
one that has the power to transmute metals into gold (by allowing them to
develop to where they want to be according to their seed instruction.) The
White Stone lacks this power and can only transmute metals into silver,
which is almost gold but lacking the final step.
p.188
61. The Red Stone and White Stone are made following the same method, red being a further development of white
61. The Red Stone and White Stone are made

following the same method, red being a further
development of white
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Alchemical Tract

Commentary
The Red Stone and the White Stone are two forms of the same thing,
the Red being only a more developed version of the White Stone.
62. The method is simple
p.189
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[256] reject all authors or practitioners who advance anything
contrary to this established verity, remembering the simplicity of Nature
in her operations, observing her frugal method in the production, and
consummate wisdom in the dissolution of things; always endeavoring at
something perfect in a new production.
[457] We have made such mighty strides in advance that if the ancient
Masters of our science, Hermes and Geber and Raymond Lullius, were to
rise from the dead, they would be treated by our modern Alchemists, not
as Sages, but as only humble learners. They would seem very poor
scholars in our modern lore of futile distillations, circulations,
calcinations, and in all the other countless operations wherewith modern
research has so famously enriched our Art, though without understanding
the sense of the ancient writings. In all these respects, our learning is
vastly superior to theirs. Only one thing is unfortunately wanting to us
which they possessed, namely, the knack they had of actually preparing
the Philosopher's Stone. Perhaps, then, their simple methods were after
all the best;
p.190
Alchemical Tract
Commentary
The method for producing the Philosophers Stone is very simple. This
is why the alchemical writings are so confusing and obscure; they have to
be to hide how simple it is. Otherwise there would be very little to say.
63. The work is easy
p.191

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money for naught.
[361] This (art) is a matter for inference. Our comrades of Tao all
know the idea. Yet, after they know it, a number of the followers-oflearning-the-truth still prefer to practice the method of keep-on-thinking
and of exercising the chi (ethereal essence). (But the art, the preparation
of chin tan) is also very easy. Anyone who has taken the dose will realize
its incomparable efficacy. It removes any illness at first, then prolongs
ones life. It is formed by cooking with fire, and is changed into a body of
yang (i. e. into a mass of potency). Those who desire to learn Tao should
think the matter over for themselves. Do not permit yourself to be ensnared
by the small talismans of other doctrines.
~ Po-tuan, Chang. Three Alchemical Poems. 11th Cen. Alchemical Tract
p.192
[346] If a determined scholar wants to learn Tao, he may live in a city

or hold office at the same time without any inconvenience. The work is
easy and the medicine is not far away. If the secret is disclosed, it will be
so simple that everyone may get a good laugh.
[378] The work is easy and the medicine is not far away. If the secret
is disclosed, it will be so simple that everyone may get a good laugh.
Commentary
Not only is the method simple, but the work is easy. Most of it consists
only of heating the substance at the correct temperature. It is even easier
in modern times with electrical equipment capable of regulating the heat
without intervention.
64. Patience
p.193
64. Patience
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[735] You must not yield to despondency, or attempt to hasten the
chemical process of dissolution. For if you do so by means of violent heat,
the substance will be prematurely parched up into a red powder, and the
active vital principle in it will become passive, being knocked on the head,
as it were, with a hammer.
[736] Patience is, therefore, the great cardinal virtue in Alchemy.
Alchemical Tract
[884] The Philosophers agree with one Voice, that one worthy of this
Science must be strictly Virtuous, leading a holy Life, or God will not
prosper him: He must have a competent Understanding, or he will not be
able to conceive: He must be Diligent and Laborious, or he will not be
able to work out what he conceives; and he must be private or he will not
quietly enjoy that which he works out. To these must be added Patience
and Leisure, together with a Competent Fortune; which is the more
necessary in this Study, because it requires, as is already said the whole
Man to find out the means, and then a careful Application is absolutely
necessary to accomplish the Work.
[155] The greatest secret of our operation is no other than a

cohobation of the nature of one thing above the other, until the most
digested virtue be extracted out of the digested body of the crude one. But
there are hereto requisite: Firstly, an exact measurement and preparation
of the ingredients required; secondly, an exact fulfilment of all external
conditions; thirdly a proper regulation of the fire; fourthly, a good
knowledge of the natural properties of the substances; and fifthly,
patience, in order that the work may not be marred by overgreat haste.
[803] As you are now approaching the end of the work, the substance
receives a golden tinge, and the Virgin's Milk which you give your
p.194
64. Patience
substance to drink has assumed a deep orange colour. Pray to God to keep
you from haste and impatience at this stage of the work; consider that you
have now waited for seven months, and that it would be foolish to let one
hour rob you of the fruits of all your labour. Therefore be more and more
careful the nearer you approach perfection. Then you will first observe an
orange-coloured sweat breaking out on the body; next there will be vapour
of an orange hue. Soon the body below becomes tinged with violet and a
darkish purple. At the end of fourteen or fifteen days, the substance will
be, for the most part, humid and ponderous, and yet the wind still bears it
in its womb. Towards the 26th day of the Reign it will begin to get dry, and
to become liquid and solid in turn (about a hundred times a day); then it
becomes granulated; then again it is welded together into one mass, and
so it goes on changing for about a fortnight. At length, however, an
unexpectedly glorious light will burst from your substance, and the end
will arrive three days afterwards. The substance will be granulated, like
atoms of gold (or motes in the Sun), and turn a deep reda red the
intensity of which makes it seem black like very pure blood in a clotted
state. This is the Great Wonder of Wonders, which has not its like on earth.
[33] be patient, and follow always in the footsteps of Nature

[196] in this Art it will always be true that the man who is in a hurry
will never be without matter of complaint. Rest assured also that haste will
precipitate you from the pinnacle of truth. It is the Devil's subtlest device
to ensnare us; for this haste is an ignis-fatuus by which he causes us to
wander from the right path. The man who has found grace stoutly sets his
face against hurry; he does so as a matter of habit, for in a moment of time
haste may mar your whole work.
[204] Few students possess the gift of perseverance. They are in a
great hurry and the work seems too long. They wish you to do violence to
Nature, and the zeal of some is so much like a straw fire that at the end of
six months it has quite burned down. Many change their minds after a
week, some after twenty-four hours. Some believe in our Art most fervently
for a month; but at the end of the month they will have nothing more to do
with it. For such persons it would be better to stay their hands at once than
to waste their time with the study of our Art. Let these butterflies flutter
whither they will. But let us, before we put our hands to this work, learn
with our hearts the truth of the saying; "Let us do everything from
beginning to end strenuously, and yet softly and gently." All foolish and
doubleminded people must necessarily be fickle and unstable; and it is
natural that simple folk, who have been stripped of all their savings by
heartless impostors, should conceive a deep-seated aversion to our Art.
But only men of constant and persevering minds are fitted to be students
64. Patience
p.195
thereof. If any such man undertakes the study of this science, whether he
be a layman or a priest, a merchant, a knight, an abbot, or a gentleman,
he is not likely to fail of success: for his mind is in harmony with his work.
[450] The substance you must prepare with gentle heat, and so long
as there is no violent effervescence, you may keep it over the fire: you
should gradually consume it by gentle coction, but it must not be suffered
to throw up great bubbles, as such a course would be indicative of haste.
[743] Nobody sooner mars our work, than he who is in too great a
hurry to complete it. The man who would bring this matter to perfection,
should set about it cautiously and heedfully.
[744] The greater haste we make, the less will be our speed.
[745] "let the enquirer be patient and of an even temper, for those who
are in a hurry will never reach the goal." The length of time required for
the purification of the substance, is a stone of stumbling to many who will
not believe in it.
[734] Bear in mind that the chief error in this Art is haste
[122] Students of Nature should be such as is Nature herself --- true,

simple, patient, constant, and so on;
[3] The vessel being well and perfectly closed, and never so much as
once opened till the perfection or end of the work; so that you see the vessel
is to be kept close, that the spirit may not get out and vanish. Therefore
saith Rhasis, keep thy vessel and its junctures close and firm, for the
conservation of the spirit. And another saith, close they vessel well, and
as you are not to cease from the work, or let it cool, so neither are you to
make too much haste, neither by too great a heat, nor too soon opening of
it. You must take special care that the humidity, which is the spirit, gets
not out of the vessel; for then you will have nothing but a dead body
remaining, and the work will come to nothing.
[741] Therefore saith Rhasis, pursue your business incessantly,
beware of instability of mind, and too great expectations, by a too hasty
and precipitate pursuit, lest you lose your end.

p.196
64. Patience

a prosperous issue.
Alchemical Tract
[840] make not too much haste to come to an end of your work.
[236] unless ye have patience, ye err in ruling, and corrupt the work.
Cook, therefore, the same in a gentle fire until ye see that it is dissolved.
[742] you must exercise considerable patience in preparing our Elixir,

if it is to become all that you wish it to become. No fruit can grow from a
flower that has been plucked before the time. He who is in too great a
hurry, can bring nothing to perfection, but is almost sure to spoil that
which he has in hand.
Commentary
Patience is absolutely necessary. It takes years to make the Stone and
many have been spoiled by one moment of impatience.
65. It takes a long time
p.197

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[319] But as soon as the highest degree of intense blackness has been
reached (there being no idle intervals in our work), that colour begins little
by little to yield to another. The time during which this blackness is
developed is very long, and so is the time during which it disappears; but
it is only for one moment that the blackness neither increases nor
decreases: for things find rest only in that which is the end of their being,
but blackness is not the end of our substance.
Alchemical Tract
[375] Time brings Roses.

~ Suchten, Alexander von. A Dialogue. 16-7th Cen. (?). Alchemical Tract
[158] We must not suppose that when our gold is placed in our
Mercury it is swallowed up by it in the twinkling of an eye. [...] Know that
at first the two do not affect each other at all, and that only in course of
time the body absorbs some of the water, and thus causes each to partake
of the other's nature. Only part of the water is sublimed; the rest gradually
penetrates the pores of the body, which are thereby more and more
softened
[733] You should not suffer yourself to be deluded into the belief that
when your matters are joined, namely, our Sun and Mercury, the "setting
of the Sun" can be brought about in a few days. We ourselves waited a
tedious time before a reconciliation was made between the fire and the
water.
p.198

[192] perfected by long labour and the lapse of time.

[204] Few students possess the gift of perseverance. They are in a
great hurry and the work seems too long. They wish you to do violence to
Nature, and the zeal of some is so much like a straw fire that at the end of
six months it has quite burned down. Many change their minds after a
week, some after twenty-four hours. Some believe in our Art most fervently
for a month; but at the end of the month they will have nothing more to do
with it. For such persons it would be better to stay their hands at once than
to waste their time with the study of our Art. Let these butterflies flutter
whither they will. But let us, before we put our hands to this work, learn
with our hearts the truth of the saying; "Let us do everything from
beginning to end strenuously, and yet softly and gently." All foolish and
doubleminded people must necessarily be fickle and unstable; and it is
natural that simple folk, who have been stripped of all their savings by
heartless impostors, should conceive a deep-seated aversion to our Art.
But only men of constant and persevering minds are fitted to be students
thereof. If any such man undertakes the study of this science, whether he
be a layman or a priest, a merchant, a knight, an abbot, or a gentleman,
he is not likely to fail of success: for his mind is in harmony with his work.
p.199
[745] "let the enquirer be patient and of an even temper, for those who
are in a hurry will never reach the goal." The length of time required for
the purification of the substance, is a stone of stumbling to many who will
not believe in it.
[746] If our great work, with all that belongs to it, could be
accomplished in three years, artists might account themselves fortunate;
for when it has once been brought to a satisfactory conclusion, there is no
need to undertake it a second time
[472] Much water dissolves quickly, but then the coagulation which
follows takes the longer; on which the ignorant, not knowing the nature of
this work, fall into desperation when they perceive that the work does not
coagulate in due time.
[88] Mercury is nothing but water and salt, which have been subjected
for a long space of time to natural heat so as to be united into one.
Alchemical Tract

excellence.
[739] we must expect the growth of the quickened spirit to be slow and
gradual.
Alchemical Tract
[217] Know also that if ye rule it ignorantly, ye shall see nothing of

those colours. I knew a certain person who commenced this work, and
operated the natures of truth, who, when the redness was somewhat slow
in appearing, imagined that he had made a mistake, and so relinquished
the work.
[329] The wonderfully effective management of the fire will not be

(completed) in a single morning.
Commentary
It takes a long, long, long time. Longer. 5-8 years.
p.200
66. The time it takes is obscure

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[748] Compare Aurel. Augurell., Book III: Ye scarcely will anyone
so exactly compute the years, As not either to diminish or add to their
number For suitable material will sometimes accelerate the process, and
unsuitable retard the same. Or intense heat will by a little exceed the
measure, but water by much. And time and place will vary.
time when it first begins to move in its mothers womb. These critical
part.
p.201

Alchemical Tract
Commentary
Hiding the length of time was a great way to ensure that no one but
the most dedicated would ever make the Stone for themselves.
The actual length of time cant be said for certain because it depends
on the quality of the substance, the ambient temperature, pressure, exactly
what the operator did, etc. There are many factors.
p.202
67. Periods of time mentioned are not to be taken literally
67. Periods of time mentioned are not to be

taken literally
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[740] The Wise reduce years to months, months to weeks, weeks to
days.
[209] You must also distinguish in this admirable work the days,
months and years of the philosophers.
Commentary
Often if the alchemists say 3 months they mean 3 years, or 7 days is 7
months, etc. Or they are just making up numbers to deceive the unwary.
68. Development occurs gradually
p.203

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[318] The first colour which appears after the silver colour of the
amalgamated body, is not perfect blackness, but only a darkish white; the
blackness becomes more pronounced day by day, until the substance
assumes a brilliant black colour. This black is a sign that the dissolution
is accomplished, which does not come about in one hour, but gradually,
by a continuous process;
[319] But as soon as the highest degree of intense blackness has been
reached (there being no idle intervals in our work), that colour begins little
by little to yield to another. The time during which this blackness is
developed is very long, and so is the time during which it disappears; but
it is only for one moment that the blackness neither increases nor
decreases: for things find rest only in that which is the end of their being,
but blackness is not the end of our substance.
Alchemical Tract
p.204


whiteafterwards it is of a dazzling, snowy splendour.

excellence.
Commentary
All good things take time. The development of the Stone is extremely
slow, so slow that it is not worth looking at it more than once a month or
you will never notice any change.
69. Don't disturb it
p.205

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[185] You need the patience of the husbandman, who, after committing
the seed to the earth, does not disturb the soil every day to see whether it
is growing.
Alchemical Tract
[312] Let the heaven stoop to the earth, till the latter has conceived
heavenly seed. When you see the substances mingle in your distilling
vessel, and assume the appearance of clotted and burnt blood, be sure that
the female has received the seed of the male. About seventeen days
afterwards your substance will begin to wear a yellow, thick, misty, or
foamy appearance. At this time, you must take care not to let the embryo
escape from your vessel; for it will give out a greenish, yellow, black, and
bluish vapour and strive to burst the vessel. If you allow these vapours
(which are continuous when the Embryo is formed) to escape, your work
will be hopelessly marred. Nor should you allow any of the odour to make
its way through any little hole or outlet; for the evaporation would
considerably weaken the strength of the Stone. Hence the true Sage seals
up the mouth of his vessel most carefully. Let me advise you, moreover,
not to neglect your fire, or move or open the vessel, or slacken the process
of decoction, until you find that the quantity of the liquid begins to
diminish; if this happens after thirty days, rejoice, and know that you are
on the right road. Then be doubly careful, and you will, at the end of
another fortnight, find that the earth has become quite dry and of a deep
black. This is the death of the compound; the winds have ceased, and there
is a great calm. . . . The substance has now become of a uniform colour,
namely, as black as pitch, and neither vapours, or winds, or any other
signs of life are seen; the whole is dry as dust, with the exception of some
pitch-like substance, which now and then bubbles up; all presents an
image of eternal death.
p.206
[316] The body putrefying must not be removed out of the matrix in
which the putrefaction was begun until that which is intended be fully
perfected.
Commentary
Once the vessel has been sealed, dont open it again. And try not to
knock it or disturb it.
70. There is only one method
p.207

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[634] By one operation and way, by one substance, and by one mixing,
the whole work is accomplished, while its purity is also one, and it is
perfected in two stages, each consisting of a dissolution and a coction,
with the repetition of these.
distillation.

Alchemical Tract

method.
p.208
[273] There are many false ways, but there can be only one that is
true.
[275] there is only one true substance, and one true method.

money for naught.
[156] If you seek our gold in a substance intermediate between
perfection and imperfection, you will find it: but otherwise, you must unbar
the gates of common gold by the first preparatory process (ch. xv.), by
which the charm of its body is broken, and the husband enabled to do his
work. If you choose the former course, you shall use only gentle heat; in
the latter case, you will require a fierce fire. But here you will be
hopelessly lost in a labyrinth, if you do not know your way out of it. But
whether you choose our gold, or common gold, you will in either case need
an even and continual fire. If you take our gold, you will finish the work a
p.209
few months sooner, and the Elixir will be ten times more precious than
that prepared from common gold. If you work with "our gold," you will be
assisted in its calcination, putrefaction, and dealbation by its gentle
inward (natural) heat. But in the case of common gold, this heat has to be
applied externally by foreign substances, so as to render it fit for union
with the Virgin's Milk. In neither case, however, can anything be effected
without the aid of fire.
[157] if you know our Art, extract our gold from our Mercury (this is
the shorter way), and thus perform the whole operation with one substance
(viz., Mercury); if you can do this, you will have attained to the perfection
of philosophy. In this method, there is no superfluous trouble: the whole
work, from beginning to end, is based upon one broad foundation --whereas if you take common gold, you must operate on two substances,
and both will have to be purified by an elaborate process. If you diligently
consider what I have said, you have in your hand a means of unravelling
all the apparent contradictions of the Sages. They speak of three
operations: the first, by which the inward natural heat expels all cold
through the aid of external fire, the second, wherein gold is purged with
our Mercury, through the mediation of Venus, and under the influence of
a fierce fire; the third, in which common gold is mixed with our Mercury,
and the ferment of Sulphur added. But if you will receive my advice, you
will not be put out by any wilful obscurity on the part of the Sages.
[390] Hereof I have now determined to write much, although in the
beginning of this Book I decreed to bury it in silence. This is the one great
sophism of all adepts; some speak of this common gold and silver, and say
the truth, and others say that we cannot use it, and they too, say the truth.
But in the presence of God. I will call all our adepts to account, and charge
them with jealous surliness. I, too, had determined to tread the same path,
but God's hand confounded my scheme. I say then, that both ways are true,
and come to the same thing in the endbut there is a vast difference at the
beginning.
[393] if you know how to amalgamate our Mercury simplex with your
common Gold, which is dissolved, vivified, and renewed by it, you may be
sure of effecting the Great Elixir, although neither so quick. So natural,
nor so rich, as you might have done without it. And this is our third way.
The Amalgamation of our Mercury simplex with common Gold consists
only in the right Proportion, and in the indissoluble Union of both, which
is done without any external Heat in a very short time, without which exact
Proportion and right Union nothing of any Moment is to be expected from
their Marriage. Know then, that this right Proportion is ten parts of our
Mercury simplex to one of your finest common Gold in filings, which is
dissolved in it, like Ice in common Water, after an imperceptible manner,
and as soon as the Dissolution is over, the Coagulation and Putrefaction
p.210
presently follow, which Effect, it you find not, 'tis a sign, that the Mercury
exceeds its due Proportion. Now when your Gold has been thus well
amalgamated, united, putrefied, and inseparably digested with our
Mercury simplex, you will then have only our Philosophical Sulfur, in
which time one might easily have performed the whole Work, working
without common: Gold.
[391] they called that thing, the transmuting stone of the philosophers.
For the making whereof several operations have been invented by several
philosophers, that that might be completed by art which was left by
Nature; since Nature herself is always inclined toward her own perfection.
[389] many ways have been sought to the Tincture of the Philosophers,
which finally all came to the same scope and end.
[388] It appears indeed as if there were many roads to our Art, and
not one only. Geber avers that there are many ways to produce one effect.
The same opinion is expressed by Rhasis in his book on the Perfect
Magistery, where he speaks of bodies and spirits, and their purification
and divers and manifold composition.
Commentary
Here we have a clear distinction: some alchemists claim that there
exist several methods, and some claim that there is only one method.
Two sources (the first two under Contradicting Quotes) specifically
mention that there are at least two methods: one using a single substance,
and one using gold and another unnamed substance. It may be relevant to
note that both sources are from the 17th century making them relatively
new.
There is nothing definitive that we can draw from these quotes, except
that there were most certainly multiple schools of thought on this premise.
Possibilities include:
1. There is only one method and alchemists saying otherwise are
lying.
2. There is only one main method but there are different ways to do
the same thing, it being a matter of opinion as to whether subtle
differences in the general method constitute a new method or not.
3. There are multiple methods which are vastly different (at least in
part.)
4. There are multiple methods but not all of the authors knew of this.
p.211
That said, if there were different methods then we would expect to see
multiple schools of thought on many of the practical instructions for
making the Stone. Since this is not the case then the evidence is not looking
good for different methods.
My personal opinion is that there may have been a gold method but if
there was then it had not been practiced in so long that none of the
surviving alchemical writings wrote about how to practically achieve this
method. Some did not even know it existed, or did not consider it relevant
since it is so much less efficient. Furthermore, the difference was only in
the initial preparation of the substance(s) and would not have been
considered as making any difference to the philosophy of alchemy,
therefore some authors may even have considered it a variant on the same
method instead of a different method.
It is necessary here to understand that the authors we are reading, who
wrote hundreds of years ago, were themselves reading alchemical writings
from hundreds of years before them most of which have not survived.
There is a vast tradition of alchemy that extends back in history of which
we only see the tail-end.
p.212
71. The work consists of a first part and a second part
71. The work consists of a first part and a

second part
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[857] The water, which rises by distillation, carries up with it a portion
of this fiery salt; such that the affusion of the water upon the body several
times over reiterated, impregnates, fertilises, & fecundates our Mercury,
& renders it proper to fixation.; the which is the term of the second
working
Alchemical Tract
[279] Know, my brother, that the exact preparation of the Eagles of

the Sages, is the highest effort of our Art. In this first section of our work,
nothing is to be done without hard and persevering toil; though it is quite
true that afterwards the substance develops under the influence of gentle
heat without any imposition of hands. The Sages tell us that their Eagles
must be taken to devour the Lion, and that they gain the victory all the
sooner if they are very numerous; also that the number of the work varies
between 7 and 9. The Mercury of the Sages is the Bird of Hermes (now
called a goose, now a pheasant). But the Eagles are always mentioned in
the plural, and number from 3 to 10. Yet this is not to be understood as if
there should be so many weights or parts of the water to one of the earth,
but the water must be taken so oftentimes acuated or sharpened as there
are Eagles numbered. This acuation is made by sublimation. There is,
then, one sublimation of the Mercury of the Sages, when one Eagle is
mentioned, and the seventh sublimation will so strengthen your Mercury,
that the Bath of your King will be ready.
p.213

[276] The first operation, which is done by hand, is the first stage of
the work, which consists in Sublimation and Purification. The second
operation, in which the artist has nothing to do but look on, is the second
stage of the work.
[231] When thou wast treating of the first work, lo! thou didst turn
unto the second! How ambiguous hast thou made thy book, and how
obscure are thy words!
Commentary
There are two parts to the Great Work (the method of producing the
Philosophers Stone), these are termed the First Part and the Second Part.
p.214
72. The first part requires manual labor while the second part does not
72. The first part requires manual labor while

the second part does not
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[276] The first operation, which is done by hand, is the first stage of
the work, which consists in Sublimation and Purification. The second
operation, in which the artist has nothing to do but look on, is the second
stage of the work.
Commentary
The First Part is the preparation of the ingredients, while in the second
part we only watch and wait.
73. The first part and second part are confused
p.215
73. The first part and second part are

confused
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[876] "If you consider how the Parts of Works Be out of Order set by
the Old Clerks."
[612] The great difficulty which discourages all beginners is not of

Nature's making: the Sages have created it by speaking of the longer
operation when they mean the shorter one, and vice vers.
Commentary
Alchemists love to confuse the process by hopping sporadically
between the two parts; trying to convince the reader than they must not do
something in the first part, and to do all kinds of fruitless chemical
operations in the second part.
This also allows the author to sow confusion by not revealing that the
Work consists of two parts and then claiming both that nothing should be
done, and that something should be done, at the same time... and then
claim that everything they said was the truth.
p.216
74. The logical order is deliberately confused

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[876] "If you consider how the Parts of Works Be out of Order set by
the Old Clerks."
[883] For he has so interwoven one Work with another, one Regimen
with another (by way of Balance, as I said before, for Discoveries) that
little less than the Knowledge of all in Theory, will prevent our falling into
constant Error
[612] The great difficulty which discourages all beginners is not of

Nature's making: the Sages have created it by speaking of the longer
operation when they mean the shorter one, and vice vers.
[602] Every other science and art is closely reasoned; the different
propositions follow each other in their logical order; and each assertion
is explained and demonstrated by what has gone before. But in the books
of our Sages the only method which prevails is that of chaos; there is
everywhere studied obscurity of expression; and all the writers seem to
begin, not with first principles, but with that which is quite strange and
unknown to the student. The consequence is that one seems to flounder
along through these works, with only here and there a glimmering of light,
which vanishes as soon as one approaches it more closely. Such is the
opinion of Rosinus, Anaxagoras, and other Sages.
p.217
Commentary
The order of operation never clearly stated in any alchemical tract I
have read. All of them will start somewhere in the middle, or at the end,
and then jump around, explaining everything out of context.
p.218
75. It's all about heat

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[119] Fire alone is the whole work and the entire art.
p.219

Alchemical Tract
[96] the first principle of our Art is fire. Heat impels Nature to work,
and in its working are manifested Body, Spirit, and Soul; that is, earth and
water.
Alchemical Tract
[2] Also another philosopher, in his Breveloquium saith, as there are

three things in a natural egg, viz., the shell, the white, and the yolk, so
likewise there are three things corresponding to the philosophers stone,
the glass vessel, the white liquor, and the citrine body. And as of the yolk
and white, with a little heat, a bird is made, (the shell being whole, until
p.220
the coming forth or hatching of the chicken), so it is in the work of the

philosophers stone.
[7] by a temperate and gentle heat continued, you must make the pure
and perfect body.
[178] in our chemical operation the regulation of the fire, and a most
patient and careful tempering of its heat, was of the greatest importance
for the proper digestion of the substance.
Alchemical Tract
Commentary
Everything else is already supplied, we need only supply the heat.
76. Be gentle with the heat
p.221

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some transition colours, such as black, azure, and yellowand the
meaning of these colours is that your substance is not yet completely
decayed; while the body is dying, the colours are seen, until black night
shrouds the whole horizon in pitchy gloom. But when the process of
resurrection begins (in the second phase), the hues are more numerous
and splendid, because the body is now beginning to be glorified, and has
become pure and spiritual. But in what order do the colours of which we
speak appear? To this question no definite answer can be given, because
in this first phase there are so much uncertainty and variation. But the
colours will be the clearer and more distinct, the purer your water of life
is. The four principal colours (white, black, white, red), always follow in
the same order; but the order of the intermediate colours cannot be so
certainly determined, and you ought to be content if within the first 40 days
you get the black colour. There is only one caution you should bear in
mind, in regard to this point: if a reddish colour appears before the black
(especially if the substance begins to look dry and powdery at the same
time), you may be almost sure that you have marred your substance by too
violent a fire. You should be very careful, then, about the regulation of
p.222
your fire; if the fire be just hot enough, but not too hot, the inward chemical
action of our water will do the rest.
[444] the external fire of the furnace should be neither too violent (in
order that the equilibrium of chemical forces in the substance may not be
disturbed), nor yet too gentle, so that the action of the inward fire may not
languish for want of outward heat. It should be just such as to keep up an
equable vital warmth.
Alchemical Tract
[640] If you, my son, wish to prepare this precious Stone, you need not
put yourself to any great expense. All that you want is leisure, and some
place where you can be without any fear of interruption. Reduce the
Matter which is one, to powder, put it, together with its water, in a wellclosed vessel, and expose it to continuous, gentle heat, which will then
begin to operate, while the moisture favours the decomposition.
p.223
[824] White Medicine is brought to perfection in the third degree of

fire, which must not be exceeded lest the work --- for whiteness --- be
destroyed.
[879] This Distillation, Hermes, as well as many others, declares must

be made by a gentle Fire, by little and little, with great Discretion, lest the
thick he mixed with the thin, the subtile with the gross, or the foul with that
which is clean.
[434] let the mercury be taken, and warmed day and night in an
alembic over a gentle fire. Yet it should not be a coal or a wood fire, but a
clear and pellucid heat, like that of the Sun itself - a gentle and even
warmth.
Alchemical Tract
[441] beware of too fierce a degree of heat; for if the moisture of the
substance be dried up, our work must come to nought.
[442] Know also that the union must be brought about by a gentle fire,
since the elements cannot stand a fierce fire, until the union has taken
place. When the gentle heat is applied, the elements devour and consume
each other, and yet again, on the other hand, comfort and strengthen each
other, and teach each other to stand the test of fire
[557] When the male and the female principle have been together for
a space of forty nights, there is an emission of moist warm seed; and to the
same God has liberally given much blood to heat it. This seed develops
into an embryo which is supported with a little milk over a moderate fire,
and grows stronger day by day. Its growth must be aided by warmth; but
the heat of the fire should be temperate, like that of the Sun.
p.224

[156] If you seek our gold in a substance intermediate between

perfection and imperfection, you will find it: but otherwise, you must unbar
the gates of common gold by the first preparatory process (ch. xv.), by
which the charm of its body is broken, and the husband enabled to do his
work. If you choose the former course, you shall use only gentle heat; in
the latter case, you will require a fierce fire. But here you will be
hopelessly lost in a labyrinth, if you do not know your way out of it. But
whether you choose our gold, or common gold, you will in either case need
an even and continual fire. If you take our gold, you will finish the work a
few months sooner, and the Elixir will be ten times more precious than
that prepared from common gold. If you work with "our gold," you will be
assisted in its calcination, putrefaction, and dealbation by its gentle
inward (natural) heat. But in the case of common gold, this heat has to be
applied externally by foreign substances, so as to render it fit for union
with the Virgin's Milk. In neither case, however, can anything be effected
without the aid of fire.
[440] The regulation of the fire is a matter of great importance at this
juncture; if you make it too fierce, and thus cause sublimation at this stage,
everything will be irrecoverably spoilt. Be content, therefore, to remain,
as it were, in prison for forty days and nights, even as was the good
Trevisan, and employ only gentle heat.
[467] Our pure and homogeneous Mercury, having conceived inward
Sulphur (through our Art), coagulates itself under the influence of gentle
outward heat, like the cream of milk a subtle earth floating on the water.
When it is united to the Sun, it is not only not coagulated, but the composite
substance becomes softer day by day; the bodies are almost dissolved; and
the spirits begin to be coagulated, with a black colour
[468] In the beginning there is so much moisture that if the fire be too
fierce it will dry up the liquid too quickly, and you will prematurely obtain
a dry red powder, from which the principle of life has flown; if the fire be
not strong enough the substance will not be properly matured. Too
powerful a fire prevents the true union of the substances. True union only
takes place in water. Bodies collide, but do not unite; only liquids (and
spirits) can truly mingle their substance. Hence our homogeneous metallic
water must be allowed to do its work properly, and should not be dried up,
until this perfect mutual absorption has taken place in a natural manner.
Premature drying only destroys the germ of life, strikes the active principle
on the head as with a hammer, and renders it passive
[804] too fierce a fire would render your substance insoluble and
prevent its granulation.
p.225
[68] In case the Earth should be totally destroyed by the violent

external Heat, although it is most certain, you cannot carry on our noble
Creation any farther with it
p.226
[450] The substance you must prepare with gentle heat, and so long
as there is no violent effervescence, you may keep it over the fire: you
should gradually consume it by gentle coction, but it must not be suffered
to throw up great bubbles, as such a course would be indicative of haste.
[814] the redness of this delectable Stone is contained in its whiteness,
and may be brought out, and made to appear to the Artist's ravished gaze
by the gently compelling heat of fire.
[443] a gentle heat dissolves the salt in the liquor without violence and
disperses it into the matter after a natural manner that the body may now
conveniently putrefy; but if the liquor were agitated by an excessive heat
the matter in it would be destroyed or spoiled so that it could neither be
animated nor receive such a putrefaction as is convenient for it, and
therefore nothing (in this case) could be generated out of the matter.
[90] First, subject the Matter to gentle coction, of a temperature such
as that with which a hen hatches her eggs, lest the moisture be burnt up,
and the spirit of our earth destroyed. Let the phial be tightly closed that
the earth may crush our substance, and enable its spirit to be extracted.
[99] According to the same fashion of gentle coction, all that is fetid
and black is gradually purged out of our Stone.
[462] The two must be united by a gentle and continuous fire,
affording the same degree of warmth as that with which a hen hatches her
eggs.
[465] the body must receive its spirit to drink gradually, and little by
little, until it recovers its life, and health, and strength, which takes place
by means of the same gentle heat which digests food in the stomach, and
matures fruit in its place.
Alchemical Tract
[435] let your fire be gentle, and easy, which being always equal, may
continue burning: and let it not increase, for if it does, you shall suffer
great loss
p.227
[4] you are to understand that the body is to be dissolved with the
spirit; --- with which they are mixed by an easy and gentle decoction, so
that the body may be spiritualized by it. Ascanius also saith, a gentle fire
gives health, but too much or great a heat will not conserve or unite the
elements, but on the contrary divide them, waste the humidity, and destroy
the whole work.
[5] the gentle or temperate fire is that only which completes the
mixture, makes thick, and perfects the work
[6] in the beginning of the mixture, you ought to mix the elements,
being sincere and made pure, clean and rectified with a gentle fire, by a
slow and natural digestion, and to beware of too much fire, till you know
they are conjoined.
and perfect body.
[445] Therefore saith Rhasis, be very diligent and careful in the
sublimation and liquefaction of the matter, that you increase not your fire
too much, whereby the water may ascend to the highest part of the vessel.
For then wanting a place of refrigeration, it will stick fast there, whereby
the sulphur of the elements will not be perfected. For indeed in this work,
it is necessary that they be many times elevated, or sublimed, and
depressed again. And the gentle or temperate fire is that only which
completes the mixture, makes thick, and perfects the work.
[446] The happy prosecution of the whole work, consists in the exact
temperament of the fire; therefore beware of too much heat, lest you come
to solution before the time, viz., before the mater is ripe; for that will bring
you to despair of attaining the end of your hopes.
p.228
[447] Close up well they vessel, and pursue to the end. For there is no
generation of things, but by putrefaction, by keeping out the air, and a
continual internal motion, with an equal and gentle heat.
[188] digest with a gentle fire, as it were for the hatching of chickens,
so long till the bodies are dissolved, and their perfectly conjoined tincture
is extracted, mark this well. But it is not extracted all at once, but it is
drawn out by little and little, day by day, and hour by hour, till after a long
time, the solution thereof is completed, and that which is dissolved always
swims atop. And while this dissolution is in hand, let the fire be gentle and
continual, till the bodies are dissolved into a viscous and most subtile
water, and the whole tincture be educed, in color first black, which is the
sign of a true dissolution.
[178] in our chemical operation the regulation of the fire, and a most
patient and careful tempering of its heat, was of the greatest importance
for the proper digestion of the substance.
[476] For as seed, when cast into the ground, is destroyed and
rendered useless by an excess of moisture and rain, so our work cannot
prosper unless the water is judiciously administered. All this being done,
let the phial be carefully closed and sealed, to prevent the compound from
evaporating or losing its odour; and place it in the furnace, there exposing
it to a gentle, continuous, airy, vaporous, and well-tempered heat,
resembling the degree of warmth with which the hen hatches her eggs.
a prosperous issue.
Alchemical Tract
[847] Then take the earth which you shall have reserved in a vessel of
glass, with its distilled water, and with a soft and gentle fire, such as was
that of Distillation, or purification, or rather one somewhat stronger,
continue it, till such time as the earth be dry and white, and by reason of
its drought, drunk up all its water. This done, put to it some of the
abovesaid water, and so, as at the beginning, continue on the same
decoction, until that earth is become absolutely white, cleansed and clear,
and have drunk all its water. And note that the said earth will be washed
from its blackness by the decoction, as I have said, because it is easily
putrefied by its own water, and is cleansed, which is the end of the
Magistery, and then be sure to keep that white earth very carefully. For
that is the White Mercury, White Magnesia, Foliated earth. Then take this
p.229
white earth rectified as abovesaid, and put it into its vessel upon the ashes,
to a fire of Sublimation, and let it have a very strong fire until all the
coagulated water which is within, come into the alembic, and the earth
remain in the bottom well calcined.
[220] Place Citrine with his wife after the conjunction into the bath;
do not kindle the bath excessively, lest they be deprived of sense and
motion; cause them to remain in the bath until their body, and the colour
thereof, shall become a certain unity, whereupon restore unto it the sweat
thereof; again suffer it to die; then give it rest, and beware lest ye
evaporate them by burning them in too strong a fire.
afterwards red
[225] place it in its vessel, the mouth of which close carefully, and
cook with a gentle fire until it liquefy, and all become water therein!
Commentary
Nature does not use excess heat when developing plants or animals.
Too much heat kills things. So why would we use excess heat to produce
the Stone? Excess heat is only used to reduce things, never to develop
things.
p.230
77. The degree of heat must be exact

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[444] the external fire of the furnace should be neither too violent (in
order that the equilibrium of chemical forces in the substance may not be
disturbed), nor yet too gentle, so that the action of the inward fire may not
languish for want of outward heat. It should be just such as to keep up an
equable vital warmth.
Alchemical Tract
[945] Writers differ about the structure of the Fire, though they all aim
at one and the same scope, to wit, That is should be so made, that the
fugitive Spirit should flie away, before the persequent suffered any thing
from the Fire; [...] But they must minde, lest ascending too high, the Sun
melt their Winds, and burn their Feathers, and so precipitate them into the
Sea. But let them imitate wise Dadalus, who held the mean betwixt two
extremes, because, if he had flown too low, the Water would have loaden
his Wings; if too high, the Sun would have melted his Wax.
[446] The happy prosecution of the whole work, consists in the exact
temperament of the fire; therefore beware of too much heat, lest you come
to solution before the time, viz., before the mater is ripe; for that will bring
you to despair of attaining the end of your hopes.
Commentary
It is very important to ensure the degree of heat is exactly right. What
is the right degree is something that is known by understanding what you
are currently trying to achieve in that particular stage of the Work. Usually
its either the first point of dryness or the circulation of the moisture.
78. The heat must be continuous
p.231

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warmth.
Alchemical Tract
p.232

eggs.
Alchemical Tract

[435] let your fire be gentle, and easy, which being always equal, may
continue burning: and let it not increase, for if it does, you shall suffer
great loss
p.233

and perfect body.
Alchemical Tract
[331] The fire and the season are to be maintained day and night so
that they will conform to the principle of heaven. It is known that the great
work can be carried out in cities, and that it is unnecessary to watch over
solitude in the large mountain. Everyone has a chance of getting the
p.234
medicine of long life, but unfortunately most people are unintelligent and
allow the medicine to be wasted.
Commentary
There is no point when heat is not used. It must be continuous.
79. The way of working is one
p.235

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Alchemical Tract
Alchemical Tract
disposition one.
[127] Nature is one, our Art is one but the workmen are many. Nature,
then, generates things through the Will of God out of the first Matter (the
product of the elements) which is known to God alone.
p.236

[543] Nature, says Florus, is one, and if any man strays away from
her guidance, he mars his labour.
p.237

is only to decoct.
to red

money for naught.
[382] The way nevertheless of working to the Black, to the White, and
to the Red is always one, to wit, bake and decoct the Compound in feeding
with our Permanent Water, to wit, decoct.
Commentary
There is only one thing that you do, hence: the way of working is one.
Even the First Part is really the same as the Second Part, except that you
are manually performing natures operations and removing the
superfluous components to give the substance a head start.
p.238
80. Only coction is required for the Stone's development
80. Only coction is required for the Stone's

development
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[367] I know that the Sages describe this simple process under a great
number of misleading names. But this puzzling variety of nomenclature is
only intended to veil the fact that nothing is required but simple coction.
[873] He coagulates himself and dissolves himself, and passes all the
color and this by virtue of its own inward sulphur or fire, which wants
nothing but excitation, or, to speak plainly, a simple, natural coction.
Tract
Alchemical Tract
[149] All that is wanted for the perfect development of an imperfect

substance, is the gentle, digestive action of a homogeneous agent.
p.239

Tract
[78] God has given to nature a straight way, to wit, continual

concoction, and you like fools despise it, or else know it not.

p.240
is only to decoct.
to red

Commentary
Coction is gentle digesting the substance at precisely the right
temperature. All of the other operations happen naturally if the substance
is subjected to coction.
81. The moisture is repeatedly distilled and returned to the body
p.241
81. The moisture is repeatedly distilled and

returned to the body
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[854] moisten often the earth with its own water, & you shall have,
that which you seek.
working
[858] Cultivate therefore & with care this precious earth; water it
often of its own humidity, & dry it out as many times, & you shall increase
no less its qualities, than its weight, & its fecundity.
Alchemical Tract
[186] by artificial distillation, the spirit can be separated from

phlegmatic wateriness and earthy impurity, a residue remaining. From
which residue, after calcinations, is extracted a white salt which --- added
to the spirit, and repeatedly distilled --- produces a spirit mightily
strengthened and sharpened by this salt
[594] The steady warmth of the sun ripens every fruit, and the warmer
the sun (yet not too dry and alternating with due rains), the better do fruits
mature and turn out.
p.242
to speak of it. Her water we see she rarefies into clouds, and by this
Tract
[905] the Philosophers operations consist onely in extracting Water

from the Earth, and reducing it to the Earth till the Earth Putrefie: for the
p.243
Earth putrefied, when this Water is purified; which, being once pure, will
by God's help, direct and perfect the whole Magistry.
[110] the water is embraced by the body, and the seed of the body, or
the fixed salt, makes the water pregnant. For the water dissolves the body,
and bears upward with it some particles of the fixed salt; and the oftener
this process is repeated, the thicker does the water become. Hence the
repetition of the process is a most important point.
[111] The water, then, must be poured upon the body, and heated with
it, till the body is dissolved, and then again extracted till the body is
coagulated. Thus the body must be well broken up, and purified by
washing. This process of affusion and extraction must be repeated until all
the salt, or potency and efficacy, has been extracted from the body. This is
the case when the water becomes white and thick, and, in the cold, hard
and solid like ice, while in the heat it melts like butter.
Alchemical Tract
[322] the earthly Body of the Sun is totally solved, and decomposed,
and robbed of all strength (the Body, which was first of a muddy impurity,
changing to a coal-black colour, called by the Sages the Raven's Head,
within the space of forty days), and is thus despoiled of its Soul. The Soul
is borne upward, and the Body, being severed from the Soul, lies for some
time, as if dead, at the bottom of the still, like ashes. But if the fire is
increased, and well tempered, the Soul gradually descends again in drops,
and saturates and moistens its Body, and so prevents it from being
completely burned and consumed. Then, again, it ascends and descends,
the process being repeated
Alchemical Tract
[261] Know that when the moisture of the earth ascends in the form of
a vapour, it is condensed in the upper regions, and precipitated to the
earth by its own weight. Thus the earth regains the moisture of which it
had been deprived, and receives strength to put forth buds and herbs. In
the same way you must repeatedly distil the water which you have
extracted from the earth, and then again restore it to your earth
Commentary
The circulation of the moisture, like rain on Earth, energizes and
develops the substance.
p.244
82. The circulation is to continuously imbibe the substance
82. The circulation is to continuously imbibe

the substance
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Tract
[573] It is then expedient to understand the manner of this Circulation,

which verily is nothing else but to imbibe, refresh, or moisten the
Compound in due weight or proportion with our Mercurial Water, which
Philosophers command to be called Permanent Water, in which
Imbibitions the Compound is digested and congealed to its natural
accomplishment.
Commentary
As the body imbibes the moisture the two react together.
83. Solid becomes liquid; liquid becomes solid
p.245

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[380] Because the Philosophical sublimation resulted in a deprivation
of humidity, the volatile became fixed, the soft became hard and the
aqueous became earthy, according to Geber.
[85] You should also know that in our Art we distinguish two things
[104] when the reunion takes place, the body becomes spirit, and the
spirit becomes body, the earth is changed into water and becomes volatile,
the water is transmuted into body, and becomes fixed. When bodies
become spirits, and spirits bodies, your work is finished; for then that
which rises upward and that which descends downward become one body.
Alchemical Tract
[241] Whosoever does not liquify and coagulate errs greatly.

p.246
Commentary
Change of state is a requirement for generation and development.
Think about it: you eat solid food, it gets digested into a liquid, and then
reformed into a solid as part of you. In the early developmental stages of
a fetus inside an egg it becomes liquid and solid in turn.
84. Only one vessel is required
p.247

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[779] Only one vessel is required for the whole process

[639] No true Adept or perfect Artist can deny, but that the whole Work
of the Great Elixir may from the very beginning to the end be performed
on one only Furnace, in one only sort of Vessel, and by one only Person
alone, at a very small charge.
p.248
[777] the philosophers understand one vessel alone in all the

operations up to the perfection of the red stone.
Alchemical Tract
our Mercury.
Tract
disposition one.
[784] The vessel for our stone is but one, in which the whole magistery
or elixir is performed and perfected; this is a cucurbit, hose bottom is
round like an egg, or an urinal, smooth within, that it may ascend and
descend the more easily, covered with a limbeck round and smooth every
where, and not very high, and whose bottom is round also like an egg. Its
largeness ought to be such, that the medicine or matter may not fill above
a fourth part of it, made of strong durable glass, clear and transparent,
that you may see through it, all the colours appertaining to, and appearing
p.249
in the work; in which the spirit moving continually, cannot pass or fly
away. Let it also be so closed, that as nothing can go out of it, so nothing
can enter into it; [...] And though the philosophers oftentimes say, that the
matter is to be put into the vessel, and closed up fast, yet it is sufficient for
the operator, once to put the said matter in, once to close it up, and so to
keep it even to the very perfection and finishing of the work.

money for naught.
Commentary
The alchemists agree unanimously that only one vessel is required.
Unfortunately they dont necessarily agree on what a vessel is; Philalethes
says the vessel is a metaphor in quote #637, but the others appear to be
speaking literally about the vessel perhaps.
It is clear that the Second Part of the Work requires only one vessel,
but the First Part?
I would say that yes, it is theoretically possible to do the entire Work,
including the First Part, with only one vessel. The theory and philosophy
of alchemy does not require any more than a single round vessel which
acts as a microcosm in which the whole Work is performed by a natural
circulation of the moisture under the correct degree of heat.
That said, the First Part of the Work allows for some manual
intervention to give the Work a kick-start, such as the manual distillation
of the moisture from the body (as opposed to this happening naturally in
p.250
the second part.) Obviously this manual intervention is easier and more
efficient if we use multiple apparatus, such as a larger flasks and an
alembic or retort. Are these apparatus considered vessels? Probably not,
but it doesnt matter either way: just because the alchemists claim that only
one vessel is required does not mean that we are forced to use only one
piece of apparatus for the whole process; we can use whatever we want as
long as we are imitating natural processes.
85. The vessel must be hermetically sealed
p.251

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[781] you should take care to seal up your vessel properly, to prevent
the spirit from evaporating. Consider how carefully Nature has closed up
the female womb to prevent anything from escaping or entering that might
prove hurtful to the young life; and quite as much (if not more) care is
required in our Magistery. For when the embryo is being formed, great
winds arise, which must not be allowed to escapeor else our labour will
have been all in vain.
Alchemical Tract
[783] Thou canst not hatch the chicken by breaking the egg-shell;
similarly, thou canst have no result by opening the vessel and exposing the
matter to the air.
p.252
[778] Let your glass distilling vessel be round or oval; large enough
to hold neither more nor much less than an ounce of distilled water in the
body thereof. Let the height of the vessel's neck be about one palm, handbreath, or span, and let the glass be clear and thick [...] Let the mouth of
the vessel be very carefully and effectually secured by means of a thick
layer of sealing-wax.
[482] The seed and its earth being thus prepared, nothing remains but
a judicious conjunction of them together; for it too much moisture
prevails, the philosophical egg may burst before it can go through the heat
necessary for its hatching. To speak without a figure. Our subject must
now be enclosed in a small glass vial, made strong enough to bear a due
heat, which is to be raised gradually to the highest degree: the best form
for this vessel being that of an oil flask, with a long neck; but these are
much too thin in substance for this operation. In such a vessel the mixture
is to be sealed hermetically, and digested so long till it is fixed into a dry
concretion; but, if, as we observed, the moisture should predominate, there
is great danger of the vessel bursting, with a vapor which cannot be
concentered by the fixing quality in the matter. The intention is,
nevertheless, to fix our subject in the heat, and so render its future
destruction impossible.
[90] First, subject the Matter to gentle coction, of a temperature such

as that with which a hen hatches her eggs, lest the moisture be burnt up,
and the spirit of our earth destroyed. Let the phial be tightly closed that
the earth may crush our substance, and enable its spirit to be extracted.
Alchemical Tract
p.253

heat, so that the fire put in it, when it ascends, may find no vent: but that
the heat may beat upon the vessel being closed shut, containing in it the
matter of the stone: which vessel must be round, with a small neck, made
of glass or some earth
p.254
[187] Let therefore the hard and the dry bodies be put into our first
water in a vessel, which close well, and let them there abide till they be
dissolved
money for naught.
Alchemical Tract
[841] Shut your vessel well, that what is within may not breathe out,
and so you may bring it to some effect.
[782] The Matrix of the mother after Conception remains shut up or

the Fruit will be lost, so our Stone ought always to remain closed in its
Vessel, nor any strange thing ought to be added
p.255
Commentary
If the vessel were not hermetically sealed then the substance would
evaporate.
The term hermetically sealed originates from its use in alchemy.
Hermes is said by some to be the founder of alchemy (some also claim he
is the biblical Noah) and alchemy is often called the hermetic art.
p.256
86. The vessel must be round

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p.257
Commentary
Circulation requires a round vessel. The Earth is round. Eggs are
round. The vessel must be round or egg shaped.
p.258
87. The vessel must have a long neck

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p.259
Commentary
The two contradicting quotes are from the same author: Roger Bacon.
However, it is evident that there is no statistical significance here: some
alchemists opted for a long neck flask and others for a short neck flask.
A long neck flask would allow both more surface area for
condensation and greater distance from the heat source for condensation,
but the preference really depends on the ambient temperature, the size and
shape of the flask, and the volume of the substance.
p.260
88. The vessel should be made of glass

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Sages;
Tract
p.261

Commentary
p.262
Good glass is cheap these days. All of the flasks used should be made
of lab-grade borosilicate glass.
89. The ingredient is known to all people
p.263

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[771] There is something which everyone recognizes, and whoever
does not recognize it will rarely, perhaps never find it. The wise man will
keep it and the fool will throw it away, and the reduction comes easily to
the man who knows it.
~ Anonymous. A Magnificent and Select Tract on Philosophical Water. 13-7th
Cen. (?). Alchemical Tract
[764] Know that our Mercury is before the eyes of all men, though it
is known to few. When it is prepared, its splendour is most admirable; but
the sight is vouchsafed to none, save the sons of knowledge. Do not despise
it, therefore, when you see it in sordid guise; for if you do, you will never
accomplish our Magisteryand if you can change its countenance, the
transformation will be glorious. For our water is a most pure virgin, and
is loved of many, but meets all her wooers in foul garments, in order that
she may be able to distinguish the worthy from the unworthy.
Tract
p.264
at the hand of God.
[752] It issues in a secret place, and its waters flow over all the world.
It is familiar to all, yet none knows the principle, reason, or way to find
the spring
[756] The two are really only one very limpid water, which is so bitter
as to be quite undrinkable. The quantity of this water is so great that it
flows over the whole earth, yet leads to nothing but the knowledge of this
Art. The same also is misused too often by those who desire it. Take also
the "fire," and in it you will find the Stone, and nowhere else in the whole
world. It is familiar to all men, both young and old, is found in the country,
in the village, in the town, in all things created by God; yet it is despised
by all. Rich and poor handle it every day. It is cast into the street by servant
maids. Children play with it. Yet no one prizes it, though, next to the human
soul, it is the most beautiful and the most precious thing upon earth, and
has power to pull down kings and princes. Nevertheless, it is esteemed the
vilest and meanest of earthly things. It is cast away and rejected by all.
Alchemical Tract
found everywhere.
[768] Our substance is openly displayed before the eyes of all, and yet
is not known.
[749] This Art is noble, brief, and easy. It requires one thing, which
everybody knows. It is in many things, yet it is one thing. It is found
everywhere, yet it is most precious. You must fix it and tame it in the fire;
you must make it rise, and again descend.
[767] Men have it before their eyes, handle it with their hands, yet
know it not, though they constantly tread it under their feet. . . [the matter
is] very common, and may be everywhere obtained in abundance;
Alchemical Tract
Commentary
The ingredient of which the Philosophers Stone is made is
something that everyone is familiar with. Everyone.
p.265
p.266
90. The ingredient is found everywhere

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[775] Although some Persons, possessed with foolish Notions, dream,
that the first Matter is to be found only in some particular places, at such
and such times of the year, and by the Virtue of a Magical Magnet; yet we
are most certain (according to our Divine Master Hermes) that, all these
Suppositions being false, it is to be found every where, at all times and
only by our Science.
[761] The substance of the Stone of the Philosophers is common: one

finds it everywhere, it is a viscous water like the Mercury that one extracts
from the earth. Our viscous water is found everywhere, even in the
Latrines, certain philosophers have said.
[364] When bamboo ware is broken, bamboo is needed for repairing.

When a mans energy wears out, lead is required for re-strengthening.
Think the matter over. (The medicine) may be found directly in front of
your eyes. The trouble is that the common people cannot perceive it. . . .
The wonderful pill of longevity occurs in your own house and yard. It may
appear in a single moment.
~ Anonymous. Shih Hsing-lin, Disciple of Chang Po-tuan, And Hsieh Taokuang, Disciple of Shih Hsling-lin. 11-3th Cen. (?). Alchemical Tract
[752] It issues in a secret place, and its waters flow over all the world.
It is familiar to all, yet none knows the principle, reason, or way to find
the spring
p.267
Alchemical Tract
found everywhere.
Alchemical Tract
[362] The wonderful Tao exists not far away from your own body. It
is not necessarily found in the high mountains or in unknown waters.
[339] This kind of precious thing will be found in every house.

Nevertheless, ignorant people are not able to recognize it.
Commentary
The ingredient of which the Philosophers Stone is made is
something that is found everywhere in abundance.
p.268
91. The ingredient is looked down on

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[773] Ancient writers call it a thing of small price, because it is lightly
esteemed by the merchants, and no one that finds it cares to pick it up, any
more than if it were an ounce of dirt. Few will believe that it is a pearl of
great price, for it is known to none but the wise.
[764] Know that our Mercury is before the eyes of all men, though it
is known to few. When it is prepared, its splendour is most admirable; but
the sight is vouchsafed to none, save the sons of knowledge. Do not despise
it, therefore, when you see it in sordid guise; for if you do, you will never
accomplish our Magisteryand if you can change its countenance, the
transformation will be glorious. For our water is a most pure virgin, and
is loved of many, but meets all her wooers in foul garments, in order that
she may be able to distinguish the worthy from the unworthy.
Tract
[753] For this reason, that Sage might well exclaim, "O water of a
harsh and bitter taste!" For, in truth, the spring is difficult to find; but he
who knows it may reach it easily, without any expense, labour, or trouble.
The water is, of its own nature, harsh and bitter, so that no one can partake
of it; and, because it is of little use to the majority of mankind, the Sage
doth also exclaim, "O water, that art lightly esteemed by the vulgar, who
do not perceive thy great virtues, in thee lie, as it were, hid the four
elements. Thou hast power to dissolve, and conserve, and join nature, such
as is possessed by no other thing upon earth."
[754] It is called Rebis (Two-thing), is a Stone, Salt, one body, and, to
the majority of mankind, a vile and despised thing.
p.269
[758] For no one would dream of buying the true Matter at the
apothecary's; nay, that tradesman daily casts it into the street as worthless
refuse.
[759] XXXVII. PYTHAGORAS, in his Fourth Table, says: How
wonderful is the agreement of Sages in the midst of difference! They all
say that they have prepared the Stone out of a substance which by the
vulgar is looked upon as the vilest thing on earth. Indeed, if we were to tell
the vulgar herd the ordinary name of our substance, they would look upon
our assertion as a daring falsehood. But if they were acquainted with its
virtue and efficacy, they would not despise that which is, in reality, the
most precious thing in the world. God has concealed this mystery from the
foolish, the ignorant, the wicked, and the scornful, in order that they may
not use it for evil purposes.
[760] The Stone is mystic, or secret, because it is found in a secret
place, in an universally despised substance where no one looks for the
greatest treasure of the world. Hence it may well be called The HIDDEN
STONE.
Alchemical Tract
found everywhere.
[770] it is cast out upon the dunghill as a vile thing, and is hidden from
the eyes or understandings of ignorant men. [...] The philosophers stone
is converted from a vile thing, into a precious substance;
[766] by the ignorant and the beginner it is thought to be the vilest and
meanest of things. It is sought by many Sages, and found by few;
p.270
Alchemical Tract
[765] when you shall be acquainted with the causes of this disposition
you will admire that a Matter so corrupt should contain in itself such a
heavenly like nature
Commentary
Everybody is familiar with the substance of which the Philosophers
Stone is made, but unfortunately everyone also looks down on it. They
would laugh if they heard it was the ingredient for making the
Philosophers Stone, as if it were a silly idea that something so great could
be made of something so vile.
92. The ingredient is very common
p.271

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[755] Our Matter is one of the commonest things upon earth, and
contains within itself the four elements. It is, indeed, nothing short of
marvellous that so many seek so ordinary a thing, and yet are unable to
find it.
Alchemical Tract
Alchemical Tract
Commentary
As the quotes say: the ingredient is one of the most common things
on Earth.
p.272
93. The ingredient is one water

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our Mercury.
Tract
p.273
Alchemical Tract
Commentary
The ingredient of which the Philosophers Stone is made is a single
substance, and it is a liquid.
p.274
94. Only one thing is the matter of the Stone

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[788] It is prepared from one substance, with which the art of
chemistry is conversant, to which nothing is added, from which nothing is
taken away, except that its superfluities are removed.
Alchemical Tract
p.275
distillation.
[245] This Magisterium proceeds from one root, which afterwards is

expanded into several things, returning again to one
[287] If you begin with one thing you must first make two of it.
[636] Our fountain must be prepared out of two saline substances, yet
of one root, otherwise it is impossible that it pass or be acknowledged for
ours.
our Mercury.
p.276

Tract
at the hand of God.
[464] This is the first Matter, and may be divided into water and earth,
which two are again joined together by gentle heat
[632] Know also that there is only one thing in the whole world that
enters into the composition of the Stone, and that, therefore, all
coagulation, and admixture, of different ingredients, would shew you to be
on a wrong scent altogether.
[757] For the Stone is prepared out of nothing in the whole world,
except this substance, which is essentially one. He who is unacquainted
therewith can never attain the Art. It is that one thing which is not dug up
from mines, or from the caverns of the earth, like gold, silver, sulphur, salt,
&c., but is found in the form which God originally imparted to it. It is
formed and manifested by an excessive thickening of air; as soon as it
leaves its body, it is clearly seen, but it vanishes without a trace as soon
as it touches the earth, and, as it is never seen again, it must therefore be
caught while it is still in the air.
Alchemical Tract
[41] As concerns the Matter, it is one, and contains within itself all
that is needed. Out of it the artist prepares whatever he wants.
[42] Know that the object of your desire is one thing, out of which all
things are made.
p.277
found everywhere.
disposition one.
p.278
[275] there is only one true substance, and one true method.

money for naught.
Alchemical Tract
[843] as in the beginning, there was only one, so in this matter, all
proceeds from one and returns to one
p.279
wisdom.
Commentary
The Stone is made out of only one single substance.
p.280
95. The work begins with separation

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[183] The first dealbation reduces the substance to its two principles,
sulphur and quicksilver, the first of which is fixed, while the other is
volatile.
Alchemical Tract
[287] If you begin with one thing you must first make two of it.
[920] Separation is the beginning of all things, and the first operation
of the Universal Body;
[922] Nature begins all her actions from Separation.
[108] we must understand that so long as our substance is still gross

and undivided, it can produce no fruit. It must first be divided, the subtle
from the gross, or the water from the earth.
Alchemical Tract
Commentary
Once you have the ingredient, the first things to be done is to separate
it into two things. This is the beginning of the Work.
96. Two things are made from one thing
p.281

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volatile.
Alchemical Tract

[249] If you begin with one thing you must first make two of it. But, by
taking two, such as Earth and Water --- Nature having educed this Binary
from one --- you are saved the trouble, and have only to generate the third,
which, as aforesaid, is always hidden in one of these two.
ours.
our Mercury.
Tract
p.282
[101] The body receives nothing but its own spirit; for it has retained
its soul, and what has been extracted from a body can be joined to nothing
but that same body. The spirit delights in nothing so much as in its own
soul, and its own body.
Alchemical Tract
[46] Our medicine is composed out of two things having one essence,
namely, through the mercurial union of a solid and a liquid, a spiritual
and a corporeal, a cold and a moist, a warm and a dry, and in no other
way can it be made.
[48] Rebis is two things, and these two things are one thing, namely,
water joined to a body, by which the body is dissolved into a spirit,
[282] it must be purged of its watery and earthy nature (for at first it
appears an earthy, heavy, thick, slimy, and misty body), and all that is
thick, nebulous, opaque, and dark in it must be removed, that thus, by a
final sublimation, the heart and inner soul contained in it may be
separated and reduced to a precious essence.
Alchemical Tract
p.283

golden water!
Commentary
The initial ingredient is separated into two things, both of which come
from this one thing that we begin with.
p.284
97. There are two things

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volatile.
p.285
Alchemical Tract
[490] The Stone is composed of Sulphur and Mercury. [...] Sulphur

and Mercury are the ingredients of the stone.
[832] Male and female --- i.e., Sol and Mercury --- coalesce into one.
Alchemical Tract

which residue, after calcinations, is extracted a white salt
[834] now know and understand that this Stone is composed of two
things, Body and Spirit, to wit, male and female seed
[830] This gold is our male, and it is sexually joined to a more crude
white gold the female seed: the two together being indissolubly united,
constitute our fruitful Hermaphrodite. [...] The two (the passive and active
principle) combined we call our Hermaphrodite.
p.286


[285] it exists under two forms; the moisture which was extracted, and
the residuum, being our Philosophical Earth. The water contains its
seminal virtue, and the earth is a proper receptacle, wherein it may
fructify. Let the water, then, be separated and kept for use; calcine the
earth, for an impurity adheres to it which can only be taken away by fire,
and that, too, of the strongest degree; for here there is no danger of
destroying the seminal quality, and our earth must be highly purified
before it can ripen the seed.
[904] there are two parts; one volatile, which is elevated in form of a
vapour, and then condensed and resolved into Water; and this they call
the Spirit; the other more fixed, residing in the bottom of the Vessel, which
they call the Body.
ours.
[461] But thou must know this, My Son, the Putrefaction of the
Philosophers is not sordid nor unclean, but it is a mixing of the water with
the Earth, and the Earth with the water, by little and little, until the whole
body is become one. Hence Morien "in the Putrefaction of our brass, the
spirits are united with the body and are dried up in it. For unless the water
should be dried up with or by the Earth, the colours would not appear".
[828] the Philosophers say that our Mystery is nothing else but the
male and female and their conjunction.

p.287
our Mercury.
Tract
[93] The Sages rejoice when the bodies are dissolved; for our Stone is
prepared with two waters. It drives away all sickness from the diseased
body, whether it be human or metallic.
water.
Alchemical Tract
p.288
way can it be made.
[825] decoct the male and the (female or) vapour together, until such
time as they shall become one dry body; for except they be dry, the divers
or various colours will not appear. --- For it will ever be black, whilst that
humidity or moisture has the dominion; but if that be once wasted, then it
emits divers colours, after many and several ways.
Alchemical Tract
afterwards red
of several names.
[328] The great medicines which await the search will not search for
you. If you have them in hand and do not work at compounding them, you
are merely ignorant. If you are learning to be a hsien (immortal), you
should learn to be a heavenly hsien. The most accurate means (for the
purpose) is chin tan (gold medicine). The two things, when put into contact
with each other, will indicate harmonius properties.
Commentary
The Stone is made out of two things, these first having been separated
out of our one ingredient.
98. The two things are a liquid and a solid
p.289

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[474] all elements of the Stone must be first purified, and then evenly
mixed in the right proportions, so that the resultant compound may be
permanent. . . They must all be first separated and severally purified, and
then recombined in even proportions --- that is to say, when the water has
been purified, we must add to it the purified earth

they call the Body.
p.290
[86] When you have found the water which contains our Stone, you
must take nothing away from it, nor add anything to it: for it must be
entirely prepared by means of that which it contains within itself. Then
extract the water in an alembic, and separate the liquid from the dry. The
body will then remain alone on the glass, while the water runs down into
the lower part. Thereupon unite the water once more to the body
[463] The humid must be separated from the dry, and again joined to
it.
Alchemical Tract
way can it be made.
dissolved
p.291

of several names.
Commentary
Once we have the initial ingredient this is separated into a liquid and
a solid, by distillation.
p.292
99. The Stone is made of volatile and fixed

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volatile.
Alchemical Tract
[21] the spirit will be mingled with and drunk up in them, and so they
are both become one and the same and will not be separated, as neither
water mixed with water cannot be discerned, so although the
Philosopher's Stone be divided into two principles (to wit) into the
superior part which ascendeth, and into the inferior part which remaineth
in bottom fixed, yet notwithstanding these two parts doth concord in virtue.

p.293
Tract
Alchemical Tract
Commentary
Volatile and fixed are similar but broader terms than liquid and
solid. The physical meaning of these changes depending on the context.
At this stage is means the same as liquid and solid, but it is also possible
to refer to a solid as volatile.
These terms are relative. If the context refers to a liquid and a solid
then the liquid is volatile and the solid is fixed. If the context refers only
to a solid then the volatile part of it is that which either sublimes or
dissolves first, or the most reactive part of it.
p.294
100. Body and spirit are solid and liquid

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[852] when by distillation we draw off the water, the which is the soul
& spirit, the body remains in the depths of the vessel, as a dead earth,
black, & dregs, the which be it said, should not be held in despite; for in
our subject, there is no thing which is not good.
Alchemical Tract
they call the Body.
water.
Alchemical Tract
Commentary
Whenever you see the term body in an alchemical tract it is referring
to the solid part of the substance at this stage in the process. Likewise
spirit refers to the liquid part of the substance. The soul is contained
within the spirit and it intangible, so we dont need to worry about that too
much.
101. Mercury is the moisture
p.295

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volatile.
Alchemical Tract
is called fire.
[266] they call it "our mercury," by which they mean nothing but
moisture
[274] when they speak of sulphur, you must understand them to allude
to elementary fire, and by mercury you must understand the liquid. In a
similar lying spirit they have called fire (elementary) "our Sun," and the
liquid "our Moon," or the elementary fire soul, and the elementary liquid
spirit
[495] Mercury is the Element of Earth, in which a seed of Sol must be

implanted.
Commentary
Quicksilver is another word for mercury. It is right that this is not
significant because although there is general agreement in the metaphors,
p.296
such as mercury referring to the moisture, this being true in most cases it
is not 100% consistent and so cant be considered as a written-in-stone
rule.
102. The two things can be called male and female
p.297
102. The two things can be called male and

female
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Alchemical Tract
[139] That which is called the spirit, is the active, or male principle
[834] now know and understand that this Stone is composed of two
things, Body and Spirit, to wit, male and female seed
[701] I must repeat that the male and the female are the same in the
same subject, and yet have different and even contrary qualities. It is like
the male and female principles in any vegetable seed, or the active and the
passive principle in an egg. Thus, when the Stone first comes into
existence, it has in it a mixture of the male and female principles, but at
p.298
first it is liquid, fluent, volatile, bright, and capable of coagulation, i.e.,

female. The coagulum in its womb is solid, permanent, fixed, and produces
coagulation in the other, i.e., is male. The female that flees is passive,
white, and easily caught by the male; the male that pursues is red, and
seizes and holds the female with great strength.
[25] let putefraction be made with moist gentle fire of hot and moist
dung, and in no ways with others, so that nothing may ascend. Because if
any thing should ascend a separation would partly be made, which ought
not to be done, until the male and female are perfectly joined together, and
one received the other, the sign whereof is the superficies in the nature of
perfect solution
p.299
[98] The Body is the Moon, or Mother, and the distilled water, or male
principle, rises upward from the earth; and for that reason is sometimes
called Moon. For it is the water of the Moon, or Body. It has left the Body,
and must enter it again before our Art can be perfected. Hence the Body,
or Moon, has well been designated the female principle, and the water, or
Sun, the male principle, for reasons which have been set forth at length in
this book.
[103] This extracted water is regarded as the male principle, and the
earth, or body, as the female principle.
[109] as the male is useless for purposes of generation until it be
united to the female, so our earth is dead till it is quickened by the union
with water.
Alchemical Tract
[49] Know that the secret of the work consists in male and female, i.e.,
an active and a passive principle.
[827] our prepared material is also called male and female, active and
passive.
[325] This blackness the philosophers call the first conjunction; --- for
then the male and female are joined together, and it is the sign of perfect
mixtion.
[215] when the male and female are conjoined there is not produced
a volatile wife, but a spiritual composite.
[833] The male without the female is looked upon as only half a body,
nor can the female without the male be regarded as more complete. For
neither can bring forth fruit so long as it remains alone. But if the two be
conjugally united, there is a perfect body, and their seed is placed in a
condition in which it can yield increase.
Commentary
p.300
The solid and liquid are the male and female principles.
103. The body is female, the water is male
p.301

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[139] That which is called the spirit, is the active, or male principle
this book.
[103] This extracted water is regarded as the male principle, and the
earth, or body, as the female principle.
[829] the Body, or Moon, has well been designated the female
principle, and the water, or Sun, the male principle
Alchemical Tract
[488] It is a marvellous fact that our Mercury contains active sulphur

and yet preserves the form and all the properties of Mercury. [...] Without
Sulphur, our Mercury would never be properly coagulated for our
supernatural work; it is the male substance, while Mercury may be called
the female;
Commentary
Most of the alchemists agree that the body is the female and the water
male, which makes sense in terms of the female providing the egg which
p.302
is penetrated and impregnated by the male principle, i.e. water. Not all
alchemists agree though, as is usual with the metaphors.
104. Separate the pure from the impure
p.303

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[851] separation of the Elements is achieved solely in the raising of
those parts that are subtle, & pure, above those that are crass & earthy.
He who is competent to sublime the stone in manner Philosophic, justly
merits the title Philosopher, for he knows the fire of the Wise, the which is
the unique & sole instrument, capable of operating such sublimation.
Alchemical Tract

[923] Separation then in general, is nothing but the division and

distinction of things dissimilar from one another; as of the Heaven from
the Earth, Sun From Moon, and the like; as also the pure from the impure,
heat from cold, dry from moist, and the contrary.
[933] nothing can exert its vertue, till the confusion of its purity and
impurity be separated;
[95] Know that if you bury anything in earth, and it rots, as food is
digested in the human body, and the gross is separated from the subtle,
and that which is fetid from that which is pure, then that which is pure is
the first Matter which has been set free by decay. If you understand this,
you know the true Art.
Alchemical Tract
p.304
105. Purify by separation
[598] This is a great and certain truth, that the clean ought to be
separated from the unclean; for nothing can give that which it has not. For
the pure substance is of one simple essence, void of all heterogeneity; but
that which is impure and unclean, consists of heterogene parts, is not
simple, but compounded (to wit of pure and impure) and apt to putrefy and
corrupt. Therefore let nothing enter into your composition, which is alien
or foreign to the matter, as all impurity is; for nothing goes to the
composition of our stone, that proceedeth not from it neither in part nor
in whole. If any strange or foreign thing be mixed with it, it is immediately
corrupted, and by that corruption your work becomes frustrated.
[283] This compositum then has its mundification or cleaning, by our

moist fire, which by dissolving and subliming that which is pure and white,
it cast forth its feces or filth like a voluntary vomit, for in such a dissolution
and natural sublimation or lifting up, there is a loosening or untying of the
elements, and a cleansing and separating of the pure from the impure. So
that the pure and white substance ascends upwards and the impure and
earthy remains fixed in the bottom of the water and the vessel. This must
be taken away and removed, because it is of no value, taking only the
middle white substance, flowing and melted or dissolved, rejecting the
feculent earth, which remains below in the bottom. These feces were
separated partly by the water, and are the dross and terra damnata, which
is of no value, nor can do any such service as the clear, white, pure and
clear matter, which is wholly and only to be taken and made use of.
[384] This separation of the pure from the impure is not done with
hands, but nature herself does it, and brings it to perfection by a circular
operation.
Alchemical Tract
Commentary
Substances cannot develop while being held back by the presence of
impurities. The pure and impure must be separated and the impure
removed. The impure is that which does not distill and is not soluble.
p.305
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[851] separation of the Elements is achieved solely in the raising of
those parts that are subtle, & pure, above those that are crass & earthy.
He who is competent to sublime the stone in manner Philosophic, justly
merits the title Philosopher, for he knows the fire of the Wise, the which is
the unique & sole instrument, capable of operating such sublimation.
Alchemical Tract
[918] Natures scope in Separation, is to enliven and abandon Death,

which comes from no other cause but superabundance of Excrements
suffocating the pure substance; but here I mean natural not violent Death;
[925] Nature hath ordained this for a Law, That that partakes more of
corporeity, should dwell about that that's most corporeal; and that which
is more corruptible and inquinated, about that that's likest to it; but the
Earth is the lowest of Bodies; and therefore most gross and corruptible.
Nothing therefore can proceed from it, but what is like it; unless its
corruption and impurity be stayed by the Art of Separation, and all its pure
substance extracted from its Body; which a true Philosopher may by
industry effect.
[926] Nature is constrained by a certain necessity, to make use of
Separation; which is effected by division of the pure from the impure, the
subtile from the gross, and the salutary from the destructive part. But
because this admirable Agent works her operations in darkness, labouring
in bodies by a secret digestion, she never exceeds simple perfection
[927] Philosophers prudently endeavour to separate their substance
from their corruptive Mass; and after this Separation in Natures way, to
wit, by Digestion and Sublimation, to carry them to the highest degree of
purity; getting them by Regeneration a new form, taking away their former
Nature, Qualities, and Proprieties, and changing their impure Bodies into
Spirits full of purity, their moisture and cold into dryness and heat:
practicing and effecting this, not onely in some species or simple, but in
the great Body of the World also, which is our Universal Spirit: for unless
the Universal Nature of all things be renewed, it is impossible to bring it
to a state of incorruption. Regeneration then is the first Fruits of
Separation; but as a Grain can of it self generate nothing unless it die and
p.306
putrefie in the Earth, so it is impossible any thing should be renewed or

regenerated, save by precedent mortification. Mortification then is the
first step to Separation, and the onely tract to that end; for as long as
Bodies remain in their old Corruption and origine, Separation cannot
reach them, unless putrefaction and mortification lead the way;
[933] nothing can exert its vertue, till the confusion of its purity and
impurity be separated;
[936] a body often dissolved, acquires easie penetration, and ready
ingession; as also more potent strength to change the state of the patient,
from sickness, to sanity; from weakness, to vigour; from declination, to
restauration and perfect health: and these are the ordinary ways of all
separations, which have no other scope, then the purgings of pure
substances from excrements, and elevating of their terrestrial grossness to
a fiery purity, and from imperfection to perfection
[943] to sublimate, is properly and Philosophically, no more than to
perfect and exact matters from imperfection to perfection.
[95] Know that if you bury anything in earth, and it rots, as food is
digested in the human body, and the gross is separated from the subtle,
and that which is fetid from that which is pure, then that which is pure is
the first Matter which has been set free by decay. If you understand this,
you know the true Art.
Alchemical Tract

p.307
Alchemical Tract
Commentary
A compound cannot be purified unless it is separated into its
components, only then does the impure manifest itself.
p.308
106. The water must come from the body

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Alchemical Tract
Tract
p.309
Commentary
The two substances on which you operate are solid and liquid. The
two must originate from the same source, the one ingredient that you
started with. You cannot use the spirit from one substance and the body
from another substance.
p.310
107. Distillation is used to separate the substance
107. Distillation is used to separate the

substance
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Alchemical Tract


p.311
they call the Body.
[280] When this spirit is drawn off from them they remain as dead
earth behind, because they have lost their spirit by distillation.
[277] First, by a light fire equally temperated and continued, water is

to be gotten. Then the fire is to be made a little more vigorous and
stronger, until the fire be received mixed with the fire. That which remains
burned in the bottom is the dry earth where the crystalline Salt of the Stone
lieth hid.
this book.
[437] The water, or fire, being subtle, ascends, while the body is hard,
and remains where it is. The separation must be accomplished by gentle
heat, i.e., in the temperate bath of the Sages, which acts slowly, and is
neither too hot nor too cold. Then the Stone ascends to heaven, and again
descends from heaven to earth. The spirit and body are first separated,
then again joined together by gentle coction, of a temperature resembling
that with which a hen hatches her eggs.
Alchemical Tract
[846] When the earth is separated from its water, then must the vessel
be set on the ashes, as is usual in a distilling furnace, and the water be
distilled by a gentle fire at the beginning, so that the water come so gently
that you may distinctly number as far as forty names, or pronounce fifty
six words
p.312
Commentary
Spirit and body are separated by distillation. In a sense distillation is
only heating, except the distillate is caught when it condenses. So it would
also be fair to say that the two are separated only by heat.
108. Use an alembic for distillation
p.313

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warmth.
Alchemical Tract
Alchemical Tract
p.314
Commentary
An alembic is the most efficient method of distillation at low
temperatures. Modern distillation apparatus is not suitable because it
requires the vapor to ascend too high before condensing, which requires
the liquid to be heated at boiling for the vapor to ascend this high. We want
to distill efficiently at below boiling temperatures. An alembic takes
advantage of the fact that gasses cool as they expand to condense the vapor
closer to the heat source, which means the distillation can be performed at
a much lower temperature.
109. The distillation must be done slowly
p.315

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[853] one must needs wash it carefully with its own spirit, for that the
balm, the fixed salt, which is the blood of our stone, be thus extracted;
herein then lies the essential mystery of this operation, the which shall be
accomplished only should you observe an adequate digestion, & slow
distillation.
Alchemical Tract
[879] This Distillation, Hermes, as well as many others, declares must

be made by a gentle Fire, by little and little, with great Discretion, lest the
thick he mixed with the thin, the subtile with the gross, or the foul with that
which is clean.

lieth hid.
Alchemical Tract
[846] When the earth is separated from its water, then must the vessel
be set on the ashes, as is usual in a distilling furnace, and the water be
p.316
distilled by a gentle fire at the beginning, so that the water come so gently
that you may distinctly number as far as forty names, or pronounce fifty
six words
Commentary
Dont be impatient. The distillation must be done slowly and at low
heat.
110. Return the distilled water back to its body
p.317
110. Return the distilled water back to its

body
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Alchemical Tract

Tract
p.318
this book.
[463] The humid must be separated from the dry, and again joined to
it.
Alchemical Tract
Commentary
After the liquid part of the substance is distilled it must be poured
back over the solid part, and then distilled again.
111. Each separated part must be separately purified before recombining
p.319
111. Each separated part must be separately

purified before recombining
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[71] Before you come to the Union of your Elements, your clarifyed
Earth is before all things to be digested in a moderate and continual Heat
of Ashes, to free it from any unnatural Moisture, that it might have
attracted after its Purification, to be in a fit Capacity to receive your
Mercury simplex, by which it is to be nourished in its Infancy.
[72] Take great Care, that you do not begin your Imbibitions of your
Earth, before you find it to be very well purifyed, clarifyed, dryed, and
brought to be very subtil, and extremely frangible: for it would be a great
Detriment as well to your Work, as to your Mercury; and, although it
should not spoil your Work, yet it would be to you a great loss of Time.

[105] unless the body be purged of its grossness, it cannot be united
to its spirit; but when it has put off its gross nature, the spirit joins itself to
it, and delights in it, because both have been freed from all impurity.
Alchemical Tract
p.320
[62] Sow gold, i.e., the soul and quickening virtue, into the white earth,
which by preparation has been made white and pure and freed from all its
grossness.
Commentary
The parts are separated, purified separately, and then recombined.
Although that does not necessarily mean that the purification is a manual
operation it could be a natural by-product of the separation.
112. The number of distillations should be 3-10
p.321
112. The number of distillations should be 310

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[288] For the highest degree of purification, wash seven times in
Jordan

Commentary
The liquid must be distilled and returned several times. More is
better.
p.322
113. The distillate dissolves gold

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Alchemical Tract
[539] when you have finished the stone, dissolve it in our mercury
again, wherein you have previously dissolved a few grains of pure gold.
This operation is done without trouble, both substances readily liquefying.
Put it into your vessel, as before, and go through the process. There is no
danger in the management, but breaking your vessel; and every time it is
thus treated its virtues are increased, in a ratio of ten to one hundred, a
thousand, ten thousand, etc., both in medicinal and transmuting qualities;
so that a small quantity may suffice for the purposes of an artist during the
remaining term of his life.
Commentary
Apparently the well refined distillate of the substance is capable of
dissolving gold.
114. The body is left behind after distillation
p.323

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Alchemical Tract


they call the Body.
[915] as soon as this elevative Water feels the action of Fire, it begins
to flie from it by vaporation; and so the collection is gradually diminished,
till onely a little heap of Salt be left in the bottom
p.324
[280] When this spirit is drawn off from them they remain as dead
earth behind, because they have lost their spirit by distillation.

lieth hid.
[132] In the sublimation of Mercury you will see a most white earth,
like snow, and, as it were, a dead powder adhering to the sides of the
aludel. Reiterate sublimation thereon, without the faeces remaining below.
Soon that which ascends will settle in the shape of a white, flaky powder.
These are the superior ashes, while that which remains below is the foul
sediment and should be removed.
this book.
Alchemical Tract
[54] That which is left at the bottom of the distilling vessel is our salt
that is to say, our earth.
p.325
[207] a Stone, Crystalline, White as Snow, rising from the bottom of

the vessel sticking to the sides of it, the remainder of its resting in the
bottom of the vessel
Commentary
The body is the matter that remains in the bottom of the distilling
vessel after all of the liquid has been distilled away.
p.326
115. The salt is hidden in the body left behind after distillation
115. The salt is hidden in the body left behind

after distillation
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lieth hid.
Alchemical Tract
Commentary
The solid matter that is sought is not all of the matter left behind after
distillation, but only part of it. The part we want is called salt. It is in fact
a salt, although this was intended as a metaphor by the alchemists, the
p.327
usage of the word salt has evolved and we could now literally refer to it
as a salt.
p.328
116. The salt is extracted from the earth by high-heat calcination
116. The salt is extracted from the earth by

high-heat calcination
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[888] this stout fixed Body must be Calcined, and reduced into as fine
a Calx as possible

[289] When the Earth has lost its Soul, the remainder of it is the true
Magnet, attracting the Salt of Nature from the combustible Fire after a
violent Calcination for several hours
[285] it exists under two forms; the moisture which was extracted, and
the residuum, being our Philosophical Earth. The water contains its
seminal virtue, and the earth is a proper receptacle, wherein it may
fructify. Let the water, then, be separated and kept for use; calcine the
earth, for an impurity adheres to it which can only be taken away by fire,
and that, too, of the strongest degree; for here there is no danger of
destroying the seminal quality, and our earth must be highly purified
before it can ripen the seed.
[911] let us impose a Body on a common Fire and we shall see, that
what is inflammable in it, will be totally consumed, and redacted to a few
Ashes; which Ashes also will participate of a fiery Nature; and for their
last subject and matter, turn into a certain Salt, whose sole Parent and
Multiplier, Fire must needs be. And though these should be further turned,
yet Salt would always be left
p.329
[929] all things may be burned; so that after combustion, Ashes will
remain, which the Fire cannot devour, he prudently concludes, That in
those Ashes there remains something not subject to the vigour of Fire and
Flame. And further incumbent on his work, he findes a kinde of Salt, not
produced by Fire, but rather the Victor over Fire, like the pure Gold of
every burnt Body. This Salt is the last matter resting in the Anatomy of
Bodies, and not Ashes; whence this Salt was ultimately extracted, and out
of which, nothing further can be extracted;
[930] the ultimate operation of Fire is to make Salt; and Salt is nothing
but dry Water, which acquires and conserves its ficcity by Fire, and thence
it is of like Nature to it.

lieth hid.
[218] the fire should be gentle in liquefaction, but when it is turned to

earth make the same intense
[262] By burning anything to ashes you may gain its salt. If in this
dissolution the sulphur and mercury be kept apart, and restored to its salt,
you may once more obtain that form which was destroyed by the process
of combustion.
p.330
[853] one must needs wash it carefully with its own spirit, for that the
balm, the fixed salt, which is the blood of our stone, be thus extracted;
herein then lies the essential mystery of this operation, the which shall be
accomplished only should you observe an adequate digestion, & slow
distillation.
[860] you may calcinate our stone, not by a vulgar calcination, the
which is achieved by the violence of the fire; but by the calcination
Philosophic, the which is natural through & through.
[861] there is this difference, between vulgar calcination, effected by
the force of fire, & natural calcination; that the first destroys the body, &
consumes the greater part of its radical humidity; but that the second not
only conserves the humidity of the body, it calcinates; but also
considerably augments it.
Alchemical Tract
[68] In case the Earth should be totally destroyed by the violent

external Heat, although it is most certain, you cannot carry on our noble
Creation any farther with it
[935] if any would by continual calcination, separate the more simple

parts of the compound, and reduce the salt what hath the essence of salt;
he thereby creates much loss, for the intemperate and continual violence
of the fire, will sublimate and evaporate a great part of that which is with
such labour fought, so that nothing will remain, but a small quantity of the
soluble matter, with a great deal of dregs; and besides, that matter may by
long abode in the fire, be made into glass: it is better therefore to flie to
frequent reiterations, then violate nature by the excess of any precinitancy.
I found such an inconvenience once in calcinating common Chrystal,
which while I desired to purge from its extrements, and by long ignition to
reduce to its true essence, I found both it and its excrements made into
glass, and thence useless for my purpose
Commentary
It is agreed that the salt must be calcined, but the degree of heat used
for the calcination is controversial. It must first be understood that to
calcine in alchemy-speak only means to make something into a calx,
which does not necessarily require heat, even if using fire for this is
p.331
traditional. It is also to be remembered that the alchemists usually do not

mean exactly what they say.
Some of the quotes do specifically state to use high heat. Quotation
#285 even goes as far to say the fire should be of the strongest degree
because there is no danger of destroying the seminal quality (which is
attached to the distilled water.) Even The Turba Philosophorum says that
the heat is to be gentle on the moisture but hot on the earth.
The contradicting quotes claim that the calcination is philosophical
and does not require any extreme violent heat.
We have clear support here for both violent calcination and
philosophical calcination. While violent calcination has much more
support, the philosophical calcination is more in accordance with how
alchemy is usually interpreted.
In actuality everyone is partially correct but none of these quotes
explain the true problem. The problem is that a certain degree of high-heat
must be used to separate the salt from the superfluity but the same heat
will also cause the salt to sublime, whereby it is lost, and too much heat
will cause it to fuse which changes its properties and makes it worthless
for our purpose. So what is needed is a precise degree of heat for a precise
amount of time to first extract the salt, and then to separate it from the
remainder of the body by taking advantage of the properties of salt which
are not possessed by the superfluity. The salt should then be further refined
with philosophical calcinations. In theory the entire calcination could be
done philosophically, but that would take too much time and our purpose
here is to accelerate nature.
I will not explain here how this is done in plain terms because I want
the reader to think for themselves.
p.332
117. The preparation of the ingredient causes a great stench
117. The preparation of the ingredient causes

a great stench
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Alchemical Tract
[878] in the very first of this Operation or Distillation, a white Fume

with a stinking smell exhales.
Commentary
The initial calcination of the substance causes a terrible stench. It is
probably poisonous, and so much be performed outside and not around
people.
118. Fire removes impurities
p.333

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[37] Poison and stench are removed by fire, without other addition,
and it alone cleanses all things.
[38] Fire, by its penetrative and acute virtue, purifies and matures a
hundred times more than water.
[928] our Restorer Jesus hath taught us two ways to Regeneration;

one by the Water of Baptism, and the other by the Fire of the Holy Ghost.
Water washes away the spots, and Fire consumes and separates all
impurity from the pure essence;
Commentary
Fire purifies, but in a destructive manner.
p.334
119. The good salt is that which ascends

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[383] that part of the body which is dissolved, ever ascends or rises to
the top, above all the other undissolved matter which remains yet at
bottom. Therefore saith Avicen, that which is spiritual in the vessel
ascends up to the top of the matter, and that which is yet gross and thick,
remains in the bottom of the vessel.

p.335

Commentary
The part of the body we want is that salt which is most volatile, and
therefore most prone to sublimation.
p.336
120. The salt is soluble

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[251] Remember Geber's rule: "That no Solution should be made,
except in its own blood, and that calcined things are more soluble than
noncalcined. For, by calcinations, they are reduced to the natures of Salts
and Alums, which alone are soluble".
[804] too fierce a fire would render your substance insoluble and
prevent its granulation.
[912] nothing is so dissoluble as Salt; which by how much it is burned,

is by so much easier dissolved, unless it be turned into Glass.
[935] if any would by continual calcination, separate the more simple
parts of the compound, and reduce the salt what hath the essence of salt;
he thereby creates much loss, for the intemperate and continual violence
of the fire, will sublimate and evaporate a great part of that which is with
such labour fought, so that nothing will remain, but a small quantity of the
soluble matter, with a great deal of dregs; and besides, that matter may by
long abode in the fire, be made into glass: it is better therefore to flie to
frequent reiterations, then violate nature by the excess of any precinitancy.
I found such an inconvenience once in calcinating common Chrystal,
which while I desired to purge from its extrements, and by long ignition to
reduce to its true essence, I found both it and its excrements made into
glass, and thence useless for my purpose
Commentary
The part of the body we want is soluble.
121. Calcined things are more soluble
p.337

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[889] everything Calcined is of easier Solution, because the Parts of
the Calcined Body, more subtilated by Fire, are more easily mixed with
Water
[251] Remember Geber's rule: "That no Solution should be made,

except in its own blood, and that calcined things are more soluble than
noncalcined. For, by calcinations, they are reduced to the natures of Salts
and Alums, which alone are soluble".
[912] nothing is so dissoluble as Salt; which by how much it is burned,

is by so much easier dissolved, unless it be turned into Glass.
Commentary
Calcination makes things more soluble.
p.338
122. Some of the salt is distilled with the water

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working
Alchemical Tract
[110] the water is embraced by the body, and the seed of the body, or
the fixed salt, makes the water pregnant. For the water dissolves the body,
and bears upward with it some particles of the fixed salt; and the oftener
this process is repeated, the thicker does the water become. Hence the
repetition of the process is a most important point.
Alchemical Tract

Commentary
p.339
It is untrue that distillation is 100% efficient, and perhaps that is not

its intention. If this were not the case vodka companies would not advertise
their products as being triple-distilled some particles will always distill
over with the liquid, especially those that are soluble or prone to
sublimation.
p.340
123. The water purifies the salt

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Alchemical Tract
[290] The Extraction, Purification, and Clarification of our Earth or

Salt of Nature is to be performed by our Mercury simplex: which being put
upon the reverberated Earth, will presently draw to it self, and unite it self
with it, yet separable by gentle Distillation, after which the clarifyed Salt
of the Philosophers is at hand.
[311] When the moist and the dry have been separated, the dry which
lies at the bottom, and is called our Stone, is as black as a raven. It must
be subjected to the coction of our water (separated from it), until it loses
its blackness, and becomes as white as dazzling marble.
Alchemical Tract
p.341

Commentary
The salt can be purified by repeatedly dissolving and then drying it.
p.342
124. The salt is white when pure

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p.343
Alchemical Tract
grossness.

p.344

[281] as this mercury hath been by some one sublimed, it hath
appeared cloathed with so great Whiteness as the Snow on the highest
mountains, under a most subtile, crystalline splendour, from whence
proceeds at the opening of the Vessel, so great, so sweet, so excellent an
odour
Commentary
When pure the salt is white and transparent.
125. When the salt is pure it emits a sweet fragrance
p.345
125. When the salt is pure it emits a sweet

fragrance
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[278] when its [the salt's] impurity is purged away, it emits a most
sweet fragrance
Alchemical Tract
[281] as this mercury hath been by some one sublimed, it hath

appeared cloathed with so great Whiteness as the Snow on the highest
mountains, under a most subtile, crystalline splendour, from whence
proceeds at the opening of the Vessel, so great, so sweet, so excellent an
odour
Commentary
There is a sweet flowery smell, a bit like cheap perfume, which occurs
when the salt has started to sublime. This smell shows that you have
refined salts, but it also shows that you are losing them by sublimation.
p.346
126. Do not add any foreign matter

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[600] this water is to be prepared with no foreign matter in the world,
but alone by Nature, with Nature, and out of Nature.
[871] in this matter all the essential principles or ingredients of the

Elixir are already shut up by Nature, and that we must not presume to add
anything to this matter but what we have formerly drawn out of it;
Tract
[131] Do not introduce into it, then, any powder, or water, or any
other foreign substane, because no heterogeneous material can possibly
enter into its composition. If any foreign matter be added to it, it is
straightaway corrupted, and does not become what you desire.
[595] you must not introduce any foreign matter, neither dust, nor any
other thing.
[598] This is a great and certain truth, that the clean ought to be
separated from the unclean; for nothing can give that which it has not. For
the pure substance is of one simple essence, void of all heterogeneity; but
that which is impure and unclean, consists of heterogene parts, is not
simple, but compounded (to wit of pure and impure) and apt to putrefy and
corrupt. Therefore let nothing enter into your composition, which is alien
or foreign to the matter, as all impurity is; for nothing goes to the
composition of our stone, that proceedeth not from it neither in part nor
p.347
in whole. If any strange or foreign thing be mixed with it, it is immediately

corrupted, and by that corruption your work becomes frustrated.

wisdom.
[599] our Masters require a pure, immaculate body, that is untainted

with any foreign admixture
[782] The Matrix of the mother after Conception remains shut up or

the Fruit will be lost, so our Stone ought always to remain closed in its
Vessel, nor any strange thing ought to be added
Commentary
Start with one ingredient and add nothing, not even dust.
p.348
127. Nothing is added or taken away, except the superfluities
127. Nothing is added or taken away, except

the superfluities
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[788] It is prepared from one substance, with which the art of
chemistry is conversant, to which nothing is added, from which nothing is
taken away, except that its superfluities are removed.
Alchemical Tract
p.349
[631] Our art doth not consist in the plurality of things for it is one
matter (to wit) of metals in which consisteth our Mystery, to which we have
not added any strange thing, neither do we diminish unless that in the
preparation we remove superfluity
Alchemical Tract
[43] Our stone is one, one medicine, to which we add nothing, from
which we take nothing away, only removing that which is superfluous.
[844] one only Stone wherein consists the whole Magistery; to which
you shall not add any strange thing, save that in the preparation thereof
you shall take away from it whatsoever is superfluous
Commentary
The impure part of the substance must be removed, but other than
this nothing is added or taken away.
p.350
128. The superfluity is the part of the body that is not the salt
128. The superfluity is the part of the body

that is not the salt
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[845] It is not vulgar but Philosophical, whereby we take away from

the Stone whatever is superfluous, which, in effect is nothing else but the
elevation of the non-fixed part by fume and vapor, for the fixed part should
remain in the bottom
p.351
Commentary
The impurity that must be removed is all of the body, which is left
behind after distillation, except the salt.
p.352
129. The body and spirit are complimentary

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[442] Know also that the union must be brought about by a gentle fire,
since the elements cannot stand a fierce fire, until the union has taken
place. When the gentle heat is applied, the elements devour and consume
each other, and yet again, on the other hand, comfort and strengthen each
other, and teach each other to stand the test of fire

p.353

perfect solution
[26] as substantial bodies, and fixed upon the fire, cannot manifest
their qualities, neither do live or are lifted up of themselves, unless by the
benefit of spirituality, they are first purified and vivificated, so neither can
spiritual accidence manifest their permanent virtue, except they are united
and perpetuated with fixed bodies. For then and not before, the body
inbreatheth the spirit, teaching him by vigorating, to reluct, strive or
struggle against the fire, and the spirit embraceth the body teaching him
to pierce through gross bodies, actually to subtilize thick ones, and to
generally cure all infirmities and diseases.

Tract
Commentary
The body and spirit and the solid and liquid, which by this stage are
refined to salt and distillate. The two complement each other, that is to
say that they will react together.
p.354
130. The body and spirit are to be combined

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p.355

softened
water.

[71] Before you come to the Union of your Elements, your clarifyed
Earth is before all things to be digested in a moderate and continual Heat
of Ashes, to free it from any unnatural Moisture, that it might have
attracted after its Purification, to be in a fit Capacity to receive your
Mercury simplex, by which it is to be nourished in its Infancy.
[72] Take great Care, that you do not begin your Imbibitions of your
Earth, before you find it to be very well purifyed, clarifyed, dryed, and
p.356
brought to be very subtil, and extremely frangible: for it would be a great

Detriment as well to your Work, as to your Mercury; and, although it
should not spoil your Work, yet it would be to you a great loss of Time.
[471] When this spirit by due coction is once united with its body they
can never be separated again.
perfect solution
p.357
[100] If the spirit is gradually added to the body, it is entirely

coagulated into the body
[101] The body receives nothing but its own spirit; for it has retained
its soul, and what has been extracted from a body can be joined to nothing
but that same body. The spirit delights in nothing so much as in its own
soul, and its own body.
[105] unless the body be purged of its grossness, it cannot be united
to its spirit; but when it has put off its gross nature, the spirit joins itself to
it, and delights in it, because both have been freed from all impurity.
[109] as the male is useless for purposes of generation until it be
united to the female, so our earth is dead till it is quickened by the union
with water.
Alchemical Tract
grossness.
the whole work.
p.358
mixtion.
dissolved
is extracted . . . And then the one will be mixed with the other, and so
embrace one another that it shall not be possible any more to separate
them, but the spirit, with a real agreement, will be unified with the body,
and make one permanent or fixed substance.
Alchemical Tract
[215] when the male and female are conjoined there is not produced
a volatile wife, but a spiritual composite.
golden water!
p.359
[833] The male without the female is looked upon as only half a body,
nor can the female without the male be regarded as more complete. For
neither can bring forth fruit so long as it remains alone. But if the two be
conjugally united, there is a perfect body, and their seed is placed in a
condition in which it can yield increase.
[328] The great medicines which await the search will not search for
you. If you have them in hand and do not work at compounding them, you
are merely ignorant. If you are learning to be a hsien (immortal), you
should learn to be a heavenly hsien. The most accurate means (for the
purpose) is chin tan (gold medicine). The two things, when put into contact
with each other, will indicate harmonius properties.
Commentary
The body and spirit must be combined together, to become one again.
p.360
131. The salt must be powdered before being imbibed
131. The salt must be powdered before being

imbibed
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[888] this stout fixed Body must be Calcined, and reduced into as fine
a Calx as possible
[483] it is very proper that the purified earth be reduced by manual

operation to an impalpable fineness, and then its corrected mercury must
be added, incorporating both together till the earth will imbibe no more.
This operation will require time, with some degree of the artist's patience;
for however the humidity may seem disproportionate, on letting it rest
awhile, a dryness on the surface of your matter will show that it is capable
of imbibing more, so that the operation is to be repeated till it is fully
saturated
Commentary
Before combining the salt with the moisture, ensure that the salt is
crushed so that it will most quickly absorb the moisture.
132. Moisture protects the body from being burnt
p.361
132. Moisture protects the body from being

burnt
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[473] the Laton should receive neither too much nor too little to drink.
If it receive too much, it will not be able to give it out, and a nebulous
tempest will arise; if too little, it will be burnt to cinders.
Alchemical Tract
Alchemical Tract
Commentary
Moisture protects bodies from excess heat.
p.362
133. The distillate must be added gradually

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[136] The humour must then be proportioned both for quantity and
receptivity. The humour is proportioned for quantity when so much of it is
taken in by the body as is sufficient for its subtilisation. It is proportioned
for receptivity or the manner of reception, when the humour is not
suddenly and at once, but gently and by degrees, or by little and little,
taken in and drunk up by the body or seed: For a sudden imbibation of the
humour cannot so conveniently vivify the seed, but causes by its sudden
and unequal penetration, that some parts of the body or seed are
insufficiently opened or dissolved;
[459] it is necessary at the beginning to give the earth little water, just
as an infant has to be given at first little nutriment, and then gradually
more. This should be repeated over and over again, with great patience,
more and more water being poured over the earth each time, but not more
than the earth can conveniently drink up;

[465] the body must receive its spirit to drink gradually, and little by
little, until it recovers its life, and health, and strength, which takes place
by means of the same gentle heat which digests food in the stomach, and
matures fruit in its place.
p.363
Alchemical Tract
[227] I direct you not to pour on the whole of the water at one time,
lest the Ixir be submerged, but pour it gradually
Commentary
The moisture must be added to the salt very slowly, as in over several
months.
p.364
134. During imbibing the substance must not dry out
134. During imbibing the substance must not

dry out
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Alchemical Tract
Commentary
According to these two sources, you must ensure that the salt does not
become dry once you have started the process.
This is impossible if you are using the correct degree of heat.
135. If the substance appears dry, add more water
p.365
135. If the substance appears dry, add more

water
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[485] The Infant being dry, the Imbibition is to be repeated again, and
this Method is to be used, until the Matter has received its weight of the
Mercury: at which time if you do not find it to flow like Wax, and be whiter
then any Snow, and very fixt, you must proceed with your Imbibitions, until
you perceive the same.

saturated
Commentary
It should be obvious that more moisture is added whenever the salt
begins to appear dry.
p.366
136. It must be dissolved

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[558] he that perfectly knows the ways of Generation, will easily come
to be acquainted with the true menstruum of every body, which in our
philosophy is the most useful and difficult matter to come by; yea, he will
find out a way or Process; which if he, by a right Imitation of Nature will
wisely practice, he shall out of a convenient body (dissolved first, and
digested in its own most natural and proper Vinegar) perfectly extracted
and attain to a most noble and precious medicine
Alchemical Tract
[10] continue it upon a temperate or gentle balneo, so long till it be

perfectly dissolved into water, and made impalpable, and that the whole
tincture be extracted into the blackness, which is the sign of its dissolution.
dissolved
p.367
Commentary
Dissolution is a fundamental component of alchemy, and all kinds of
natural generation.
p.368
137. The body is dissolved by the water

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softened
Alchemical Tract
p.369
Commentary
When the salt is super-saturated it becomes a liquid crystal; neither
solid nor liquid but something in-between.
p.370
138. The liquid is coagulated

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[438] Maintain the heat evenly, so that the perspiration of the matter
will sublime, until it sweats no longer, that nothing rises or descends, That
it begins to putrefy, to suffocate, to coagulate and to fix by maintaining the
constancy of the fire. It will not raise more of the exalted, smoky substance,
and our Mercury will remain on the bottom, dry, robbed of its humidity,
putrefied, coagulated, changed to a black earth, that one calls Head of the
Raven, a dry and earthy element.

Alchemical Tract
Commentary
p.371
As stated in the previous premise, the salt and moisture become one
super-saturated liquid crystal.
p.372
139. The Stone is nourished with its own water until saturated
139. The Stone is nourished with its own

water until saturated
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[469] The Stone must be saturated with its water, that it may imbibe it
all


saturated
p.373

[574] as the Infant in the Mothers Belly ought to be nourished with

natural nourishment, which is Menstrual Blood, to the end it may be
increased and grow in quantity and stronger in quality, so ought our Stone
to be nourished
Commentary
The addition of the moisture must be continued until the salt is entirely
saturated and there is no longer a clear division beween what is salt and
what is moisture.
p.374
140. The imbibing happens gradually and takes a long time
140. The imbibing happens gradually and

takes a long time
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softened
water.
[472] Much water dissolves quickly, but then the coagulation which
follows takes the longer; on which the ignorant, not knowing the nature of
this work, fall into desperation when they perceive that the work does not
coagulate in due time.
[459] it is necessary at the beginning to give the earth little water, just
as an infant has to be given at first little nutriment, and then gradually
more. This should be repeated over and over again, with great patience,
more and more water being poured over the earth each time, but not more
than the earth can conveniently drink up;
p.375
Commentary
Dont expect anything in alchemy to happen quickly.
p.376
141. The body and spirit are combined with gentle heat
141. The body and spirit are combined with

gentle heat
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perfect solution
p.377

Alchemical Tract
the whole work.
[6] in the beginning of the mixture, you ought to mix the elements,
being sincere and made pure, clean and rectified with a gentle fire, by a
slow and natural digestion, and to beware of too much fire, till you know
they are conjoined.
Commentary
Gentle heat is required for the imbibing.
p.378
142. The body and spirit are to be combined at the temperature resembling that with which a hen hatches her eggs

at the temperature resembling that with which
a hen hatches her eggs
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eggs.
Alchemical Tract
142. The body and spirit are to be combined at the temperature resembling that with which a hen hatches her eggs
p.379
Alchemical Tract
Commentary
The incubation temperature of chicken eggs is around 101-102F or
38.5C. That is very slightly higher than human body temperature.
The alchemists would not have known the exact temperature and so
this is only a rough estimation of the correct temperature, which is relative
and depends upon the local conditions.
p.380
143. The body and spirit once combined can no longer be separated
143. The body and spirit once combined can

no longer be separated
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[471] When this spirit by due coction is once united with its body they
can never be separated again.
p.381
Alchemical Tract
Commentary
Once the salt and moisture have combined into a liquid crystal they
can no longer be separated into their component parts.
p.382
144. The saturation is complete when there is a black film on the surface of the water
144. The saturation is complete when there is

a black film on the surface of the water
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[140] When you see a black substance floating in the water, you may
know that the body has been dissolved.

144. The saturation is complete when there is a black film on the surface of the water
p.383
Commentary
The saturation/imbibition and putrefaction are really one process, you
know that the saturation is complete when the putrefaction has begun,
which is indicated by a film on the surface of the [now liquid] salt.
p.384
145. It must putrefy

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Alchemical Tract
p.385
intended.
p.386

[942] Unless it putrefie and grow black, it cannot be perfected and
completed, but returns to nought.
[315] The heat which promotes this putrefaction must be so mild and
temperate that the liquor in which the resolving salt lies may remain still
in and about the matter, and not be laved or evaporated from it.
[317] When all is well united by purification or putrefaction, then she
continues to bake it without separating the impure, until all is become a
black glittering and heavy earth
[24] the body does nothing except it putrefy and it cannot putrefy
except with Mercury.
[819] Let putrefaction and much conversion be upon him until it being
well purged by sublimation he be made white.
[92] Know that our Matter is not in greater agreement with human
nature than with anything else, for it is developed by putrefaction and
transmutation. If it were not decomposed, nothing could be generated out
of it.
p.387
Alchemical Tract
[566] Animals preserve their seed in their kidneys, and in due time
project it into the proper womb, where it is first moulded into a tender and
very watery ftus; this ftus is nourished by the liquid female menstruum,
and thus grows until the time comes for it to be born. Then it is nourished
with milk until it can bear stronger food; but this solid food does not
become real nutriment until the stomach has converted it into a liquid
chyle (as, for instance, bones in the stomach of the dog). In the same way
the metals keep their perfect seed where it cannot be seen; but even there
it is preserved in water. Thence the Artist extracts it, puts it into its own
proper womb, where it is cherished and grows, until (by means of
corruption) it attains to its glorification.
Tract

p.388

is only to decoct.
Alchemical Tract
p.389
[321] This Mass thus Blackened is the Key and sign of perfect
invention of this manner of Work of the Second Regimen of our most
precious Stone, wherefore saith Hermes: "This Blessing being seen,
believe that you are in a good Path, and have kept in the Right Way". So
that this Blackness in colour shows the true and right manner of working,
for hereby the matter is made deformed and corrupt with a true Natural
corruption from whence follows generation and real disposition in this
Matter
Commentary
Putrefaction is a necessary stage in the creation of the Philsophers
Stone.
p.390
146. One cannot change one thing into another, except by putrefaction first
146. One cannot change one thing into

another, except by putrefaction first
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[184] It is by means of putrefaction and decay that it attains the
glorified body of its resurrection.
Alchemical Tract
[255] To speak philosophically, we would have its soul, which is in its

Essential Salt, and its spirit, which is in the Inflammable Sulphur. The
body in which these resided we are not concerned for; it is mere earth,
and must return from whence it came: whereas the soul and spirit are
paradisiacal, if the artist can free them from their earthy prison without
loss; but this can only be done by death. Understand us aright.
Philosophically speaking, no more is meant than decomposition of the
subject into its first principles, as the uniting them more permanently with
an increase of virtue is most emphatically called a resurrection and
regeneration. Now this decompounding is to be done with judgment, so as
not to corrode or destroy, but divide the matter into its integral parts. At
this period of the work the artist will consider what is further intended,
keeping Nature in view, who, if she is properly assisted in her operations,
produces from the dissolution of any subject something more excellent, as
in a grain of corn, or any vegetable seed, which by cultivation may be
pushed to a surprising produce; but then it must die first, as our Blessed
Saviour very emphatically observes: and let this saying dwell upon the
artist's imagination, that he may know what he generally intends; for the
whole philosophical work, both in vegetables and minerals, is only a
mortifying of the subject, and reviving it again to a more excellent life.
[900] By Corruption here, we understand Mutation and passage of

one form into another, which cannot be effected without the mediation of
putrefaction.
p.391

[299] Jesus replied, The hour has come for the Son of Man to be
glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the
ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
~ KJV, John 12:23-24.

then, can they be multiplied above the earth? Every person of average
intelligence knows that in the case of congealed water, or ice, the water,
before it becomes hardened, is more plentiful in some places than in
others. Before its congelation, it exists in small quantities in brooks and
ditches, while more considerable veins of it are found in lakes and rivers.
Afterwards, large quantities of ice are seen where there was much water;
but it would manifestly be absurd to say that the ice must have grown or
multiplied in the lakes and rivers, because they contain greater masses of
p.392
it than ditches or brooks. In the same way, the metals do not necessarily
grow in the mountains, because in some places they exist in larger
quantities than in others.
[92] Know that our Matter is not in greater agreement with human
nature than with anything else, for it is developed by putrefaction and
transmutation. If it were not decomposed, nothing could be generated out
of it.
Alchemical Tract
[50] God has bound each thing to its own genus and species, so that it
cannot change from one genus to another. If any one tried to make a man
or a tree out of a stone, or a monkey or lead out of a plant, or an animal
or a plant out of lead, he would be prevented from doing so by the eternal
order of the Great King. If such a thing were possible, all classes of
natural objects could be changed into one. But, because such a change
would put an end to the world, the Ruler of the Universe does not permit
it. Nay, what is more, He not only restricted everything to its own kind, but
gave each created thing its own seed, by which it might be propagated
after its own manneralways remaining in its own class, and not
overstepping the bounds of some other species. If any one wished to
change a man into a horse, an apple into a lettuce, a diamond or any other
jewel into gold, he would make an enormous mistake.
p.393
[263] When a man drinks wine, there may be gained from his urine a
clear salt, which is volatile, and renders other fixed substances volatile,
causing them to rise with it in the alembic. But the same does not fix. If a
man drank nothing but wine, yet for all that the salt obtained from his
urine would have a different property from that gained out of the lees of
wine. For it has undergone a chemical change in the human body, having
become transmuted from a vegetable into an animal saltjust as horses
that feed on oats, straw, etc., change those vegetable substances into flesh
and fat, while the bee prepares honey out of the precious juices of flowers
and herbs. The great change which takes place in these and other
substances is due to putrefaction, which separates and transmutes the
constituent elements.
Commentary
Putrefaction reduces a thing back into an undetermined form, from
which it can then reform into a new thing. This cannot happen if it is not
putrefied.
This is the same as saying generations follows corruption or there
must be corruption before there is generation, etc.
p.394
147. Moisture is needed for putrefaction

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[146] All putrefaction takes place in humid substances, but the end of
putrefaction is dryness and incineration.
[24] the body does nothing except it putrefy and it cannot putrefy
except with Mercury.
[324] Therefore saith Bonellus, when you see the blackness of the
water to appear, be assured that the body is made liquid.
[326] Avicen saith, that heat causeth blackness first, in a moist body;
then the humidity being consumed, it putteth off or loseth its blackness;
and as the heat increaseth, or is continued, so it grows white.
p.395
Commentary
Dry things do not putrefy. Moisture is necessary.
p.396
148. For proper putrefaction the degree of moisture must be exact
148. For proper putrefaction the degree of

moisture must be exact
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Alchemical Tract
[135] The humour or liquor which serves for putrefaction must be

proportionable to that body which is to be putrefied.
[480] In too much water you may easily be drowned; too little water,
on the other hand, soon evaporates in the heat of the sun. If, then, you
would attain the longed-for goal, observe just measure in mixing the liquid
substance of the Sages, lest that which is too much overpower that which
is too little, and the generation be hindered. For too much rain spoils the
fruit, and too much drought stunts its growth. Therefore, when Neptune
has prepared his bath, measure out-carefully the exact quantity of
permanent water needed, and let there be neither too little nor too much.
Commentary
Putrefaction requires an exact degree of moisture. Things can be
preserved by drying them or by flooding them.
149. Putrefaction should be done without cycling of moisture
p.397
149. Putrefaction should be done without

cycling of moisture
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[315] The heat which promotes this putrefaction must be so mild and
temperate that the liquor in which the resolving salt lies may remain still
in and about the matter, and not be laved or evaporated from it.
perfect solution
Commentary
The moisture should not evaporate and condense while the imbibing
and putrefaction are in process.
p.398
150. The end of putrefaction is dryness

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[146] All putrefaction takes place in humid substances, but the end of
putrefaction is dryness and incineration.
p.399
Alchemical Tract
p.400
Commentary
When the substance is wholly putrefied it will be solid once again.
151. If there is no dryness, there are no colors
p.401

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Commentary
If the substance has not putrefied and become dry then it will not
continue in its development.
p.402
152. After imbibing comes black

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Alchemical Tract

mixtion.
p.403
[226] When ye see that the said water is about to become black, ye
know that the body is already liquefied.
[205] Note then that when our Compound begins to be moistened with
our Permanent Water, then is all the Composition turned like melted Pitch
and is Black like a coal, and at this time is our Compound called Black
Pitch, Burnt Soot, Melted Lead, Foul Laton, Magnesia, and the Black Bird.
Commentary
The color of putrefaction is black, which is the first of the three color
signs.
p.404
153. Blackness is a sign of putrefaction

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Alchemical Tract
p.405
p.406

[942] Unless it putrefie and grow black, it cannot be perfected and
completed, but returns to nought.
Alchemical Tract


p.407
Alchemical Tract
Matter
Commentary
You know it is putrefied when it is black, or in fact: a dark fetid color.
It is unlikely to appear as a brilliant black at this stage, but the alchemists
like to exaggerate things.
p.408
154. Black stage can be called all kinds of black things
154. Black stage can be called all kinds of

black things
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Alchemical Tract
Alchemical Tract
p.409
[205] Note then that when our Compound begins to be moistened with
our Permanent Water, then is all the Composition turned like melted Pitch
and is Black like a coal, and at this time is our Compound called Black
Pitch, Burnt Soot, Melted Lead, Foul Laton, Magnesia, and the Black Bird.
Commentary
Any metaphor that describes something black is likely a metaphor for
the putrefaction of the substance.
p.410
155. If red before black then something is wrong
155. If red before black then something is

wrong
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p.411
Alchemical Tract
p.412

Commentary
If the heat was too high during imbibition then you may see a red color
before you see the black color. This is unlikely to happen using a regulated
water bath.
156. Generation follows corruption
p.413

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[901] Heat and Moisture then are the two Keyes of Generation; and
Heat performs the office of the Male, but Moisture of the Female.
Corruption arises upon the action of Heat over Moisture, and Generation
follows upon Corruption;
[927] Philosophers prudently endeavour to separate their substance
from their corruptive Mass; and after this Separation in Natures way, to
wit, by Digestion and Sublimation, to carry them to the highest degree of
purity; getting them by Regeneration a new form, taking away their former
Nature, Qualities, and Proprieties, and changing their impure Bodies into
Spirits full of purity, their moisture and cold into dryness and heat:
practicing and effecting this, not onely in some species or simple, but in
the great Body of the World also, which is our Universal Spirit: for unless
the Universal Nature of all things be renewed, it is impossible to bring it
to a state of incorruption. Regeneration then is the first Fruits of
Separation; but as a Grain can of it self generate nothing unless it die and
putrefie in the Earth, so it is impossible any thing should be renewed or
regenerated, save by precedent mortification. Mortification then is the
first step to Separation, and the onely tract to that end; for as long as
Bodies remain in their old Corruption and origine, Separation cannot
reach them, unless putrefaction and mortification lead the way;
[941] the acquisition of this life by death is naturally exercised by all
Creatures continually; for all Sperm or Seed of Animals is mortified in
some Matrix, and of Vegetables in the Earth, before any specification can
be made.
p.414
p.415
Alchemical Tract
Matter
[571] the corruption of one is the generation of the other.
Commentary
After putrefaction is complete then generation may begin.
p.416
157. The fire should be increased when the Stone is black and dry
157. The fire should be increased when the

Stone is black and dry
Supporting sources:
3
0
0.9843750

[323] When matter attains blackness of colour, the second degree of
heat must be applied.
Alchemical Tract
Commentary
When the Stone is black and dry the operator should increase the heat
so as to start a circulation of the moisture, which then begins the
purification and generation.
158. After black comes white
p.417
Supporting sources:
11
0
0.9999998

Alchemical Tract
p.418


intended.
[310] Moreover by the domination of the Woman who is of the

Mercurial and Lunar humidity, the blackness doth as yet appear, but here
it is a little diminished in quantity as in the following Chapters you may
see, for by little and little it is changed from colour to colour until the
blackness doth altogether vanish away, and the Stone becomes endued
with the greatest whiteness, which is a sign of perfection.
[819] Let putrefaction and much conversion be upon him until it being
well purged by sublimation he be made white.
Alchemical Tract
p.419

afterwards red

Magistery.
p.420
Commentary
The next color sign you will see after black is white.
At the white stage the White Stone is already achieved.
159. There are many colors in between black and white
p.421
159. There are many colors in between black

and white
Supporting sources:
8
0
0.9999847

p.422
Alchemical Tract
[822] Before the final whiteness of the first stage is attained, the
substance turns first of a black, then of an orange, and then of a reddish
colour (which, however, is quite different from the final redness of the last
stage). These colours, however, need not trouble you, since they are
evanescent and merely transitional.

intended.


p.423
[818] There appears also before whiteness the peacocks color,

whereon one says thus, Know you that all the colors in the world, or that
may be imagined, appear before whiteness, and afterward true whiteness
follows.
[206] before Whiteness appeareth, all the Colours that may be thought
of are seen and perceived in this work, of which care need not be had, but
only to Whiteness that must be expected with great constancy.
Commentary
In between the black and white colors there are many transient colors
due to the birefringence effect of crystals. None of these are important.
p.424
160. After white comes red

Supporting sources:
14
0
1.0000000

[805] You should also bear in mind that the silver should be applied
to our quicksilver before the gold, because the quicksilver is volatile, and
cannot with safety be subjected all at once to great heat. Silver has the
power of stirring up the inherent sulphur of the quicksilver, whereby it is
coagulated into the form of the Remedy for transmuting metals into silver;
and this coagulation is brought about by the gentle heat of the silver. Gold
requires a much higher degree of heat, and if gold were added to the
quicksilver before the silver, the greater degree of heat would at once
change the quicksilver into a red sulphur, which, however, would be of no
use for the purpose of making gold, because it would have lost its essential
moisture; and our Art requires that the quicksilver should be first
coagulated by means of silver into white sulphur, before the greater
degree of heat is applied which, through gold, changes it into red sulphur.
There must be whiteness before there is redness. Redness before whiteness
spoils our whole substance.

[142] Of the ferment, which is the great secret of our Art, and without
which it cannot attain its goal, the Sages speak only in the very obscurest
terms. They seem to use the word in two senses, meaning either the
elements of the Stone itself, or that which perfects and completes the Stone.
In the first sense our Stone is the leaven of all other metals, and changes
them into its own nature --- a small piece of leaven leavening a whole
p.425
lump. As leaven, though of the same nature with dough, cannot raise it,
until, from being dough, it has received a new quality which it did not
possess before, so our Stone cannot change metals, until it is changed
itself, and has added to it a certain virtue which it did not possess before.
It cannot change, or colour, unless it have first itself been changed and
coloured, as we learn from the Turba Philosophorum. Ordinary leaven
receives its fermenting power through the digestive virtue of gentle and
hidden heat; and so our Stone is rendered capable of fermenting,
converting, and altering metals by means of a certain digestive heat, which
bring out its potential and latent properties, seeing that without heat, as
Theophrastus tells us, neither digestion, operation, nor motion are
possible. The difference between ordinary leaven and our ferment is that
common leaven loses nothing of its substance in the digestive process,
while digestion removes from our ferment all that is superfluous, impure,
and corruptive, as is done by Nature in the preparation of gold. It is
because our ferment assimilates all metals to itself, just as common leaven
assimilates to itself the whole mass of dough, that it has received this name
from the Sages. Hence it appears that quicksilver (being of the same
substance with the metals), when fermented and changed into the same
substance as the ferment, transmutes into its own nature every fusible
substance of its own kind, and, as its nature is that of gold, it converts all
metals into gold. It is true the action of this ferment is not quite analogous
to that of leaven. For leaven changes the whole lump of dough into a kind
of leaven; but our Stone, instead of converting metals into the Tincture,
transmutes them only into gold. Our Stone rather changes all metals into
a kind of intermediate substance, such as is the substance of gold, between
that which they were before and the alternative ferment. The colour, too,
of gold is intermediate between the blackness of iron, the redness of
copper, the livid grey of lead, and the whiteness of silver. The degree of
digestion which is obtained is also intermediate between that of copper
and iron on the one hand, and that of tin and lead on the other. Its fusibility
further represents the golden mean, since copper is melted with difficulty,
iron with more difficulty, while tin and lead are melted with the greatest
ease, and silver and gold not so readily as the latter, but more readily than
the former. The same intermediate quality of gold is noticeable also in its
ring, that of lead and tin being dull, and that of silver and gold moderately
clear. To this middle state all metals are reduced by our Stone. For, though
the virtue of our Stone is great, yet, on being mixed with common metals,
its action is slightly affected by their impurity, and does not change them
quite into its own likeness, but only into gold. More difficult is the second
sense of the ferment, which is the truly philosophical ferment, and wherein
is the whole difficulty of our Art, for in this sense it signifies that which
perfects our Stone. The word ferment is derived from a root which denotes
seething or bubbling, because it makes the dough rise and swell, and has
a hidden dominant quality which prevails to change the dough into its own
p.426
nature, rectifying and reducing it to a better and nobler state. It is

composed of divers hidden virtues inherent in one substance. In the same
way that ferment which is mixed with our quicksilver makes it rise and
swell, and prevails to assimilate it to its own nature, thus exalting it into a
nobler condition. In itself quicksilver has no active virtue, but if it be
mortified together with this ferment it remains joined to it forever, and is
thenceforward changed into the nature of the Sun, the whole being
developed into ferment, which in turn develops all things into gold. The
ferment of which we speak is invisible to the eye, but capable of being
apprehended by the mind. It is the body which retains the soul, and the
soul can shew its power only when it is united to the body. Therefore, when
the Artist sees the white soul arise, he should join it to its body in the very
same instant; for no soul can be retained without its body. This union takes
place through the mediation of the spirit, for the soul cannot abide in the
body except through the sprit, which gives permanence to their union, and
this conjunction is the end of the work. Now, the body is nothing new or
foreign; only that which was before hidden becomes manifest, and vice
versa. The body is stronger than soul and spirit, and if we are to retain
them, we must do so by means of the body, as the Turba and Plato agree.
Without this hidden spiritual body the Stone can neither ferment nor be
perfected. Of course, the body, soul, and spirit of pure Stone are only
different aspect of the same thing, and according to these aspects the Sages
cal it now by one name, and now by another. The soul, says Plato, must be
reunited to its own body, or else you will fail, because the soul will escape
you. And Hermes insists that it must be its own original body, and not one
of an extraneous or alien nature, as attempted by some who are ignorant
of this Arcanum. Rhasis says that the body is the form, and the spirit the
matter; and rightly, because as no substance can exist without form, which
is its real being, so the soul, through the mediation of the spirit, cannot be
in the Stone except by the body, because its being and perfection depend
on the body. Hence, the body is their bond and form, though they are the
same thing. As that which imparts its form to the Stone and to gold, is
something fixed, and a body, while Mercury is that which receives fixation
and a form, it follows that the body is the form. The body, then, is that
which is the form, and the ferment, and the perfection, and the Tincture of
which the Sages are in search. It is also the Sol and gold of the
philosophers. It is white actually and red potentially; while it is white it is
still imperfect, but it is perfected when it becomes red. The Sun, says
Rosinus, is white in appearance, and red by development. Anaxagoras
teaches that the Sun is an ardent red, but the soul to which the Sun is united
by the bond of the spirit is white, being of the nature of the Moon, and is
called the quicksilver of the philosophers. Hermes tells us that without the
Red Stone there can be no true Tincture. The red slave, says Rhasis, has
wedded a white spouse. We now see the truth of the saying that there are
two kinds of gold, one white and one red; but the one must be in the other.
p.427
This white gold is, according to Rhasis, a neutral body, which is neither
in sickness nor in health, and it is, of course, quicksilver. Geber says that
no metal is submerged in it except gold, which is the medium of
conjunction between the tinctures. That it is the true ferment, Hermes tells
us in his seventh book, when he says: Note, that the ferment whitens the
compound, prevents combustion, holds the tincture together, and makes
them enter each other and remain in union, etc. So also Morienus affirms
that the ferment of gold is gold, as the ferment of dough is dough. From
these considerations we see clearly how silver and gold are of the same
nature, and that silver precedes gold, and is predisposed to gold, wile gold
is hidden in silver, and is extracted from its womb. Hence, Senior says that
the rising sun is in the waxing moon. Know, ye students of this Art, cries
Zeno in the Turba Philosophorum, that unless you first make it white, you
will not be able to make it red, because the white potentially contains the
red. If there be too little gold in the compound, says Dardanus, the
Tincture will be brilliantly white. Alphidius says: Know that the dealbation
must come first, for it is the beginning of the whole work, and then the
rubefaction must follow, which is the perfection of the whole work. Since
the entire substance, viz., the soul united to the body b the spirit, is of the
pure nature of gold, it is clear that whatever it converts, it must convert
into gold. At first, indeed, the whole mass is white, because quicksilver
predominates; but because gold is dominant, though hidden, in it, when it
is ferment, the mass in the second stage of our Magistery becomes red in
the fullness of the potential sense, while in the third stage, or the second
and last decoction, the ferment is actively dominated, and the red colour
becomes manifest, and possesses the whole substance. Again, we say that
this ferment is that strong substance which turns everything into its own
nature. Our ferment is of the same substance of gold; gold is of quicksilver,
and our design is to produce gold.
p.428

intended.

[655] This matter after having received perfect whiteness, perfect

redness and fixation, tinges all imperfect metals into the best Silver and
Gold.
Alchemical Tract
[799] between true whiteness and true redness, there is a certain ashcolor: of which it is said, After whiteness, you cannot err, for increasing
the fire, you shall come to an ash-color: of which another says: Do not set
light by the ashes, for God shall give it to you molten: and then at the last
the King is invested with a red crown the by will of God.
p.429
[810] But the heat of this dry fire ought to be double at the least, to
what it was before, or than the heat of the moist fire, by the help of this
heat, the white medicine receiveth the admirable tincture of the redness.
[...] Therefore you must burn it without fear in a dry fire, until such time
as it is clothed with a most glorious red, or a pure vermilion colour. For
which cause Epitus the philosopher saith, decoct the white in a red hot
furnace, until such time as it be clothed with a purple glory. Do not cease,
though the redness be somewhat long, before it appears. For as I have
said, the fire being augmented, the first colour of whiteness will change
into red. Also when the citrine shall first appear, among those colours, yet
that colour is not fixed. But not long after it, the red colour shall begin to
appear, which ascending to the height, your work will indeed be complete.
As Hermes saith in Turba, between the whiteness and the redness, one
colour only appears, to wit, citrine, but it changes from the less to the
more. Maria also saith, when you have the true white, then follows the
false and citrine colour; and at last the perfect redness itself. This is the
glory and the beauty of the whole world.
p.430
afterwards red

Magistery.
Commentary
The final color sign is red, which comes after white a long time
after.
161. The Red Stone is only a further development of the White Stone
p.431
161. The Red Stone is only a further

development of the White Stone
Supporting sources:
6
0
0.9997559

[798] first it prepares the white tincture, and then the red. For the Sun
and Moon are prepared by the same method, and yield the red and white
tincture, respectively
Alchemical Tract
intended.

p.432
161. The Red Stone is only a further development of the White Stone

[812] And when you see the true whiteness appear, which shineth like
a bright sword, or polished silver, know that in that whiteness there is
redness hidden. But then beware that you take not that whiteness out of
the vessel, but only digest it to the end, that with heat and dryness, it may
assume a citron color, and a most beautiful redness.
Commentary
The White Stone and Red Stone are not made by different processes,
but the Red Stone is a further development of the White Stone.
162. The Red Stone is made from the White Stone with more heat
p.433
162. The Red Stone is made from the White

Stone with more heat
Supporting sources:
5
0
0.9990234

[809] The fourth degree of fire produces a red matter, when appear
divers colour.
p.434
162. The Red Stone is made from the White Stone with more heat
intended.
Commentary
A much higher degree of heat is used to develop the White Stone into
the Red Stone.
163. Between white and red use a dry fire
p.435

Supporting sources:
2
1
0.5000000

p.436
Commentary
As per usual we have uncertainty regarding the use of violent heat. In
this context it is whether to use high heat to mature the White Stone into
the Red Stone.
It seems a higher degree is necessary, but not too high. As always the
exact degree is relative to the local conditions and so must be determined
by the operator.
164. The Red should be made from the White by recirculation
p.437
164. The Red should be made from the White

by recirculation
Supporting sources:
4
3
0.2928932

[816] The white Elixir being brought to its Degree of Maturity,
desiring to go on to its highest Degree of Perfection, instead of fermenting
it with Silver, it must be cibated with its own Flesh and Blood, which is the
double Mercury, by which it being nourished, multiplyed in Quality and
Quantity, and digested, the whole Work is accomplished.
[31] When the hidden Mystery of him is made manifest, his colour is
Citrine or Red, but after his first fixation in the white, there follows no
error in the whole Mystery, although you proceed to the Crowning of
Nature by often passing the Philosophical Wheel, and by bettering your
blessed Stone by many reiterated solutions and coagulations.
[800] If you wish to obtain the red tincture, you should dissolve and
coagulate, and go through the whole process over again.
Alchemical Tract
p.438
intended.
Commentary
Here we have an extreme division of opinion amongst the alchemists.
There is statistically significant support for two contradicting premises:
the first that the development from White to Red stage should be done by
repeating the entire process of digestion, with the implication of adding
more distillate; the second that the development from White to Red is only
a further continuation with a higher degree of heat used, without adding
more distillate. Since both possibilities have at least 3 sources supporting
the view then this implies that both methods could be considered
legitimate.
Also is should be noted that even by repeating the process there is still
required to be a transition between white and red at some point.
p.439
p.440
165. Don't ferment the White Stone before raising it to Red
165. Don't ferment the White Stone before

raising it to Red
Supporting sources:
3
2
0.3700395

p.441
Commentary
The three supporting quotations clearly state that the White Stone
should not be fermented with silver before being further developed into
the Red Stone. The two contradicting quotations imply that it should be
fermented, but it is not so clear.
Quotation #805 could be talking about the White Stone being raised
to Red, or the words silver and gold could be metaphorical for the
degrees of heat to be used. In which case this quotation would not be
contradicting to this premise, but instead supporting the premise that the
Red Stone is made from the White Stone with more heat.
Quotation #732 says that the White Stone may evaporate if it is not
yet fixed which probably means the same as not yet fermented
although by saying it evaporated that does contradict the very strongly
supported premise that the vessel should be hermetically sealed, which is
suspicious and may suggest an alternative interpretation.
Due to the uncertainty of the contradicting quotations I feel there is
more support for the premise that the White Stone should not be fermented
before raising it to the Red Stone.
p.442
166. Only a part of the White Stone should be further developed to Red
166. Only a part of the White Stone should be

further developed to Red
Supporting sources:
3
2
0.3700395

[203] For the purpose, then, of augmenting your Stone, you should at
once divide it into two equal parts, carefully testing the correctness of your
division by means of the balance. One-half is for the Red Tincture, and the
other moiety for the White.
166. Only a part of the White Stone should be further developed to Red
p.443
intended.
Commentary
Three different authors here recommend to split the White Stone into
parts and raise only one part to the Red Stone, keeping the remaining part
for the White Stone. While there are two sources that contradict this, they
do so indirectly. Neither contradicting quote says not to split the White
Stone, but both say to just continue with the process.
It seems to me that this contradiction is not a serious concern. Some
alchemists split the Stone so as to have both the White Stone and then the
Red, while others did not think to split it and just continued onto the prize.
As there are three different sources supporting the premise of splitting the
White Stone into parts then it is unlikely to be detrimental and sounds like
a good and logical idea.
p.444
167. Between White and Red there is orange

Supporting sources:
2
0
0.9375000

p.445
intended.
Commentary
Between the white and red signs there is an intermediary orange color.
The heat should be increased again when this orange color is observed.
p.446
168. The Stone is to be fermented

Supporting sources:
10
0
0.9999990

[859] Concerning fermentation, the Philosopher here reiterates the
working in its totality, showing that just as the Mass of dough, becomes in
its entirety leaven, by the action of the ferment, which to it is added; so too
the sum of the Philosophic confection becomes by this operation a leaven
proper to the fermentation of a new substance, & to the multiplication of
it unto infinity. If now you well observe how bread is made, you shall find
the just proportions, which to observe, between the substances composing
your Philosophic dough. Do not then bakers utilise greater quantity of
flour, than of leaven, & more yet of water than of flour, & of leaven? The
laws of nature are those to be followed in the practice of this our Magistry.
I have given you all necessary instruction upon the principal points; such
that it would be superfluous to say more, particularly touching upon the
final operations, concerning the which the Philosophers have shown
themselves much less reserved, than as to the earlier, which are the
fundaments of their art.
Alchemical Tract
[252] although our Stone of itself colours, yet, according to

Theophrastus, it does this less than when the Medium of Incorporation and
Ingression of the Stone --- i.e., Fermentation --- is added. Different
philosophers have used different Media, each according to his own
opinion. Farreanus, Berhardus, Roger Bacon, etc., etc., having some
applied augmentation by means of repeated solution, others by
fermentation. Use which you will; either will lead to the desired result.
[424] In order to obtain the Elixir from this Sulphur by reiterate

solution and coagulation, take three parts of purest gold, and one part of
this fiery Sulphur. Melt the gold in a clean crucible, and then cast your
Sulphur into it (protecting it well from the smoke of the coals). Make them
p.447
liquid together, when you will obtain a beautiful mass of a deep red,
though hardly transparent. This you should permit to cool, and pound into
a small powder. Of this powder take one part, and two parts of our
Mercury; mix them well, and put them in a glass vessel, well sealed. They
should be exposed to gentle heat for two months. This is the true
fermentation, which may be repeated if needful.
[69] Some Impostors would perswade the Vulgar, that Gold, Silver,
and many other Ingredients are required to the making of the Grand Elixir
according to our noblest ways: which the Doctrines of all the
Philosophers, and our own infallible Rules clearly shew to be false: for
'tis most certain, that we neither use any of their Ingredients, nor yet any
Silver or Gold, (unless, as we have mentioned, in our third way) till we
come to the Fermentation of our Elixirs.
[432] It is to be observed in the Fermentation, that the Elixir exceed
not the Ferment in Quantity, otherwise the Sponsal Ligament of it cannot
be actually performed, and when the Ferment is predominant over the
Elixir, all will be presently turned into dust. The best Method of
Fermentation is to take one part of the Elixir, and put it into the midst of
ten parts of Gold in Filings
[425] (12) And although the Wise Men want some common Gold in the
fermentation of their Stone, that the same may be determinated to
transmute imperfect metals into Sol, it does not therefore follow that
common Sol should make perfect our Stone. (13) On the contrary our
Stone rather makes perfect common Sol and Luna, because the most
perfect Sol is imperfect and unfruitful without our Stone. But when it comes
to be united to our Stone it becomes alive and fruitful and can
communicate part of its perfection to other metals.
[27] know that Fermentation doth not change the powder of the Stone
into any form but his own, but it giveth savor, odour, and strength to
transmute other bodies to his own nature.
[421] Without a proper ferment the Moon cannot become the Sun, but
the substance, having nothing to prevent it from doing so, will again revert
to water.
[949] Our medicine is multiplied by fermentation; and the ferment for

the white is pure luna, the ferment for the red is pure fine sol. Now cast
one part of the medicine upon twenty parts of the ferment, and all shall
become medicine, elixir, or tincture; put it on the fire in a glass vessel, and
p.448
seal it so that no air can go in or out, dissolve and subtilize it, as oft as
you please, even as you did for making of the first medicine. And one part
of this second medicine, shall have as much virtue and power, as ten parts
of the former.
[426] The Stone or Elixir cannot be used for this purpose in the form
in which we left it at the completion of the previous stage of our process;
but it should be still further fermented and augmented in the following
manner, as otherwise it could not be conveniently applied to imperfect
metals and bodies. Take one part of the Essence, and add to it three parts
of purest gold, which has been purged and melted by means of antimony,
and reduced to very thin plates. Let them be placed together in the
crucible. Thereupon the whole compound will be transformed into a pure
and efficacious Tincture, which, when applied to base metals, in the ratio
of 1 :: 1000, will change them into pure gold. . . . the substance of the
Sages, after all the changes that it has undergone, will do more harm than
good as a medicine applied to the body, without the final preparation
Alchemical Tract
[428] For without the ferment of gold no one can compose the Stone
or develop the tinging virtue. For the same is very subtle and penetrating
if it be fermented and joined with a ferment like unto itself; then the
prepared tincture has the power of entering into other bodies, and
operating therein. Take then one part of the prepared ferment for the
tinging of a thousand parts of molten metal, and then you will learn in all
faith and truth that it shall be changed into the only good and fixed gold.
Commentary
The final stage is to ferment the White or Red Stone with silver of
gold, respectively.
It is interesting to note that of all the sources that mention fermentation
only quotation #252 suggests that fermentation is not necessarily required
(although it is not a contradiction because it still says fermentation should
be performed).
169. Fermentation is recirculation with more distillate and silver/gold added
p.449
169. Fermentation is recirculation with more

distillate and silver/gold added
Supporting sources:
5
0
0.9990234

Alchemical Tract

p.450
169. Fermentation is recirculation with more distillate and silver/gold added
[83] If you want to change it to the red Elixir, a tincture of great

strength, transmuting and tingeing the Mercury, the Moon and all other
imperfect metal bodies, to the very genuine Sun, bring the ferment three
parts with one and a half parts of very pure gold, to the state of perfection
and very yellow, and two parts of solidified water. Make of it a perfect
mixture according to the rules of Art, until into longer is possible to
distinguish the components. Put it again in a flask over a matured fire in
order to perfect it. As soon as the true Stone appears blood red, you will
gradually add the solid Water. Slowly increase the fire of digestion. By
repeating this operation, you will increase its perfection. It is necessary to
add, each time, the solid Water (that you preserved), which draws to its
nature; it multiplies its strength to infinity, without changing anything of
its essence. One part of the perfect Elixir of the first degree, projected over
one hundred parts of the Mercury (washed with some vinegar and some
salt as you should know), placed in a crucible over a small fire, until smoke
appears, immediately transmutes them to the genuine Sun, better than the
natural.

of the former.
Commentary
The process of fermentation is to repeat the entire Second Part, but to
add the ferment: either silver or gold, into the mix. It does not take so long
this time.
170. Fermentation can be repeated for purposes of multiplication
p.451
170. Fermentation can be repeated for

purposes of multiplication
Supporting sources:
4
0
0.9960938

[430] Aurel. Augurellius says likewise, in his third book: First mingle
a little of the prepared medicament with the yellow metal, and thou wilt
presently see the same take to itself the strength of the Blessed Powder.
Or, when thou shalt have collected again, by great and difficult art, the
teeming seed from the pure gold, Then quickly mix with it an equal portion
of purple powder, And warm the same with gentle heat, simmering for two
months; In which space of time thou mayst behold produced the whole
series of colours, Which, otherwise, thou hadst marveled to see in three
years. As often as thou repeatest the operation again and again, so often
shalt thou increase the virtue and quantity of thy powder.

p.452
[536] The dissolution by dew, or balneum roris, is, that you take the
glass vessel with the medicine in it, and hang it in a brazen or copper pot,
with a narrow mouth, in which there must be water boiling, the mouth of
the vessel being in the mean season shut, that the ascending vapours of the
boiling water may dissolve the medicine. But note, that the boiling water
ought not to touch the glass vessel, which contains the medicine, by three
or four inches, and this dissolution possibly may be done in two or three
days. After the medicine is dissolved, take it from the fire, and let it cool,
to be fixed, to be congealed, and to be made hard or dried; and so let it be
dissolved many times; for so much the oftener it is dissolved, so much the
more strong, and the more perfect it shall be. Therefore Bonellus saith,
when the aes, brass, or laten is burned, and this burning many times
reiterated, it is made better than it was; and this solution is the
subtilization of the medicine, and the sublimation of the virtues thereof. So
that the oftener it is sublimed and made subtil, so much the more virtue it
shall receive; and the more penetrative shall the tincture be made, and
more plentiful in quantity; and the more perfect it is, the more it shall
transmute. In the fourth distillation then, it shall receive such a virtue and
tincture, that one part shall be able to transmute a thousand parts of the
cleansed metal into fine gold or silver, better than that which is generated
in the mines. Therefore saith Rhasis, the goodness or excellency of the
dissolution and fixation of the perfect medicine. For so much the oftener
the work is reiterated, so much the more fruitful it will be, and so much
the more augmented. So much the oftener you sublime it, so much the more
you increase it; for every time it is augmented in virtue, and power, and
tincture, one more to be cast upon a thousand; at a second time upon ten
thousand; at a third time upon one hundred thousand; at the fourth time
upon a million. And thus you may increase its power by the number of
reiterations, till it is almost infinite. Therefore saith Mercedes the
philosopher, know for certain, that the oftener the matter or stone is
dissolved and congealed, the more absolutely and perfectly the spirit and
soul are conjoined and retained. And for this cause, every time the tincture
is multiplied, after a most admirable and inconceivable manner. Our
medicine is multiplied by fermentation; and the ferment for the white is
pure luna, the ferment for the red is pure fine sol. Now cast one part of the
medicine upon twenty parts of the ferment, and all shall become medicine,
elixir, or tincture; put it on the fire in a glass vessel, and seal it so that no
air can go in or out, dissolve and subtilize it, as oft as you please, even as
you did for making of the first medicine. And one part of this second
medicine, shall have as much virtue and power, as ten parts of the former.
p.453
Commentary
Each time the Stone is fermented it is increased in quality (potency)
and quantity (volume), due to the addition of the additional moisture and
the metal. This method can therefore be used to multiply the Stone.
p.454
171. Fermentation makes the Stone less volatile
171. Fermentation makes the Stone less

volatile
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[427] Ferment desiccates Mercury, rendering it heavier and stable.
[30] Fixation in this art is when the body receives a tinctural or

colouring spirit and takes away his volatility or flying, which is by frequent
iteration, until it becomes ashes of everlasting duration, and the whole
remains in the fire.
Commentary
The process of fermentation stops the Stone from being capable of
sublimation, which makes it harder to lose, among other things.
172. Fermentation increases the quality
p.455

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Commentary
p.456
Fermentation increases the strength of the Stone. Additionally, while

quotations #539 and #27 dont specifically claim that the quantity is
increased, since the quality is increased and both say that more gold and
moisture are added then this indicates that the quantity must also be
increased seeing as the overall volume is increased with the additional of
the gold and water. Further, quality and quantity are of course
interchangeable as the Stone can always be diluted.
173. Fermentation is required for transmutation
p.457
173. Fermentation is required for

transmutation
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[74] When your Elixir is brought to a Fluxibility, and a perfect
Fixedness, if you desire to make a Medicine upon Metals, you must
determinate or ferment it with common Gold in Filings, in which
Determination it will vitrify, and then you will have an incomparable
Medicine, capable to transmute all imperfect Metals into the purest Gold,
according to the Doctrine of all the Philosophers, though our self never
designed anything, but an universal Remedy for the Cure of all curable
Diseases, incident to Human Bodies, as is well known to our Friends, who
have enjoyed the Benefit of these our Labors.
[177] the Stone cannot bring its influence to bear on imperfect metals,
unless it is first combined with three several parts of highly refined and
purified gold, not because the tincture of the Stone itself is imperfect, but
on account of the grossness of the metals which otherwise could not
receive its subtle influence.
p.458
Alchemical Tract
Commentary
It is generally accepted that fermentation is required, but we do have
one interesting contradicting quotation which claims that the
fermentation is only an increaser of quality rather than giving additional
properties to the Stone, as can also be achieved without the ferment.
Although quotation #252 is not supported statistically it does make a
point worth noting.
174. Silver and gold are used in fermentation
p.459

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[808] As Red Tincture is elicited by the ferment of gold alone, Mercury
can be animated only by the white ferment of silver.
[69] Some Impostors would perswade the Vulgar, that Gold, Silver,
and many other Ingredients are required to the making of the Grand Elixir
according to our noblest ways: which the Doctrines of all the
Philosophers, and our own infallible Rules clearly shew to be false: for
'tis most certain, that we neither use any of their Ingredients, nor yet any
Silver or Gold, (unless, as we have mentioned, in our third way) till we
come to the Fermentation of our Elixirs.
p.460

[423] There are no other ferments like these here. The ferment of silver
is silver, the ferment of gold is gold, therefore dont look elsewhere!
[429] A small quantity of gold and silver is, indeed, necessary when
the stone is made, as a medium for its tinging either in the white or red
tinctures

of the former.
Commentary
Only silver and gold can be used in fermentation. This is because there
is a direct relationship between silver and the White Stone, and gold and
the Red Stone. There is no mention of an alchemist even attempting to
ferment with other metals, which implies that it was tried but did not work.
175. White Stone is fermented with silver
p.461

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[431] Before the white Elixir is fermented with common Silver, you
may multiply it, as well in Virtue, as in Quantity, by the Continuation of
Imbibitions with the Mercury simplex, by which it may by Degrees be
brought ad Infinitum in its Virtue.

p.462
of the former.
Commentary
The White Stone must be fermented with pure silver only.
176. Red Stone is fermented with gold
p.463

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p.464
of the former.
Alchemical Tract
Commentary
The Red Stone must be fermented with pure gold only.
177. The silver/gold is the ferment
p.465

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[427] Ferment desiccates Mercury, rendering it heavier and stable.
[808] As Red Tincture is elicited by the ferment of gold alone, Mercury
can be animated only by the white ferment of silver.

of the former.
p.466

natural.
Commentary
The alchemists dont always agree on whether the silver/gold is to be
considered the ferment, or whether the Stone itself is considered the
ferment. Although most call the metal the ferment.
178. For fermentation the quantity of the metal should be greater
p.467
178. For fermentation the quantity of the

metal should be greater
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[432] It is to be observed in the Fermentation, that the Elixir exceed

not the Ferment in Quantity, otherwise the Sponsal Ligament of it cannot
be actually performed, and when the Ferment is predominant over the
Elixir, all will be presently turned into dust. The best Method of
Fermentation is to take one part of the Elixir, and put it into the midst of
ten parts of Gold in Filings

of the former.
p.468
Alchemical Tract
natural.
[529] When you have your philosophical Mercury, take two portions
of it and one portion of the filings mentioned much earlier. Make an
amalgamate of these by cooking them together in a flask that has been well
sealed and placed over cinders of a temperate fire. The entire will resolve
into mercury. You will therefore want to increase this to infinity, because
the amount of the volatile always exceeds the amount of the fixed. It
increases indefinitely giving to it its proper nature and there is always
enough.
Additional Quotations .
p.469
[422] The weight of the ferment must exceed, or at least be equal to,
the weight of its sulpher.
Commentary
Here we have all kinds of confusion. Should it be more metal, more
Stone, or equal proportions? It may be wise to hedge and go with equal
proportions.
p.470
179. The Stone can be multiplied

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[532] If that substance which Nature supplies be taken in hand by Art,
dissolved, coagulated, and digested, its perfection is increased from a
monadic to a denary virtue; by repeating the same process, it is increased
a hundred-fold, and then a thousand-fold, etc.
Alchemical Tract
[534] The seed of gold effects, not only the multiplying of quantity, but
also of virtue
[439] it is not necessary that your furnace should exactly correspond

to the description which I have given, so long as it fulfils the following
conditions: firstly, it must be free from draughts; secondly, it must enable
you to vary the temperature, without removing your vessel; thirdly, you
must be able to keep up in it a fire for ten or twelve hours, without looking
to it. Then the door of our Art will be opened to you; and when you have
prepared the Stone, you may procure a small portable stove, for the
purpose of multiplying it.
[531] The Multiplication of the Stone. Take the perfect Stone; add one
part of it to three or four parts of purified Mercury of our first work,
subject it to gentle coction for seven days (the vessel being carefully sealed
up), and let it pass through all the Reigns, which it will do very quickly
and smoothly. The tinging power of the substance will thus be exalted a
thousandfold; and if you go through the whole process a second time
(which you can do with ease in three days) the Medicine will be much more
precious still. This you may repeat as often as you like; the third time the
substance will run through all the Reigns in a day, the fourth time in a
single hour, and so onand the improvement in its quality will be most
marvellous. Then kneel down and render thanks to God for this precious
treasure.
p.471


[746] If our great work, with all that belongs to it, could be
accomplished in three years, artists might account themselves fortunate;
for when it has once been brought to a satisfactory conclusion, there is no
need to undertake it a second time
p.472
[537] The philosophers therefore made three proportions, divers
manners of ways, but the best proportion is this: let one part be cast upon
an hundred parts of mercury, cleansed from all its impurities; and it will
all become medicine, or elixir; and this is the second medicine: which
projected upon a thousand parts, converts it all into good sol, or luna.
Cast one part of this second medicine upon an hundred of mercury
prepared, and it will all become medicine, and this is the third medicine,
or elixir of the third degree, which will project upon ten thousand parts of
another body, and transmute it wholly into fine sol or luna. Again, every
part of this third medicine being cast upon an hundred parts of prepared
mercury, it will all become medicine of the fourth degree, and it will
transmute ten hundred thousand times its own quantity of another metal
into fine sol or luna, according as your fermentation was made. Now these
second, third, and fourth medicines may be so often dissolved, sublimed,
and subtilizated, till they receive far greater virtues and powers, and may
after the same manner be multiplied infinitely.
[538] Now if afterwards you would multiply your tincture, you must
again resolve that red, in new and fresh dissolving water, and then by
decoctions first whiten, and then rubify it again, by the degrees of fire,
reiterating the first method of operating in this work. Dissolve, coagulate,
and reiterate the closing up, the opening and multiplying in quantity and
quality at your own pleasure. For by a new corruption and generation,
there is introduced a new motion. Thus we can never find an end if we do
always work by reiterating the same thing over and over again, viz. by
solution and coagulation, by the help of our dissolving water, by which we
dissolve and congeal, as we have formerly said, in the beginning of the
work. Thus also is the virtue thereof increased, and multiplied both in
quantity and quality; so that if after the first course of the operation you
obtain a hundred fold; by the second fold you will have a thousand fold;
and by the third; ten thousand fold increase. And by pursuing your work,
your projection will come to infinity, tinging truly and perfectly, and fixing
the greatest quantity how much soever. Thus by a thing of small and easy
price, you have both color, goodness, and weight.
p.473
[836] almighty God together with this Universe, created two stones,
that is to say, the White and the Red, both which are under one and the
same subject, and afterwards multiplied in such abundance, that everyone
may take as much as he please thereof.
[849] The oftner you shall dissolve and coagulate it, the more will the
virtue of it be multiplied to infinity.
[533] The manner of Projection and Multiplication of the White and

Red Stone are both one, but the multiplication may be done in two
manners, one by projecting one part upon one hundred parts more into
pure Luna or pure Gold. There are other ways more profitable and secret
to multiply the Medicine in Projection, wherein I am at present silent
[144] But how are we to understand Platos remark that he who has
once performed this work need not repeat it, as his fortune is made
forever? The words do not means that he who has once prepared the
Tincture can multiply its quantity indefinitely, just as he who has once
struck a fire out of a stone can always keep himself provided with fire
simply by adding fuel to it. The authority of Plato is supported by that of
Rhasis, who speaks in a similar fashion. They should be interpreted,
however, not according to the letter, but according to the spirit. He who
has once succeeded in preparing this Medicine need not any more go
through the experience of his failures and mistakes: he now knows how to
perform all the processes of our Magistery properly, and, therefore, if ever
he should need a fresh supply of the Medicine, he will be able to provide
himself with it without much trouble.
Commentary
There is statistically significant support that the Stone (either White or
Red) can be multiplied. The contradicting quotation #144 is not
necessarily a contradiction as it can be interpreted in different ways, i.e.
even if Plato did not mean the Stone can be multiplied does not mean that
it cant be multiplied, in this case it would only represent a non-mention,
not a contradiction.
p.474
180. The Stone can be increased in quality and quantity
180. The Stone can be increased in quality

and quantity
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[534] The seed of gold effects, not only the multiplying of quantity, but
also of virtue
[530] There is another operation, called Imbibition of the Stone, by

which its quantity rather than its quality is increased. It is this: Add to
three parts of your perfect Sulphur (either white or red) one part of water,
and after six or seven days coction the water will become thick like the
Sulphur. Add again as much water as you did before; and when this is
dried up, with a convenient fire, add three distinct times so much water as
shall be equal to one-third of the original quantity of Sulphur. Then add
(for the 7th imbibition) five parts of water (the parts being equal to the
original parts of the Sulphur). Seal up the vessel; subject it to gentle
coction, and let the compound pass through all the different Reigns of the
original Substance, which will be accomplished in a month. Then you have
the true Stone of the third order, one part of which will perfectly tinge
1,000 parts of any other metal.
treasure.
p.475

[431] Before the white Elixir is fermented with common Silver, you
may multiply it, as well in Virtue, as in Quantity, by the Continuation of
Imbibitions with the Mercury simplex, by which it may by Degrees be
brought ad Infinitum in its Virtue.
[201] our Stone may go on growing in quantity, and becoming more

excellent in quality, during an infinite period of time; and in this respect it
bears a marvellous analogy to the birth and growth of human beings.
p.476
Commentary
Once the Stone is made it can be easily increased in both quality and
quality; it need only be made once.
181. The Stone can be multiplied to almost infinity
p.477
181. The Stone can be multiplied to almost

infinity
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Alchemical Tract
p.478

[537] The philosophers therefore made three proportions, divers
manners of ways, but the best proportion is this: let one part be cast upon
an hundred parts of mercury, cleansed from all its impurities; and it will
all become medicine, or elixir; and this is the second medicine: which
projected upon a thousand parts, converts it all into good sol, or luna.
Cast one part of this second medicine upon an hundred of mercury
prepared, and it will all become medicine, and this is the third medicine,
or elixir of the third degree, which will project upon ten thousand parts of
another body, and transmute it wholly into fine sol or luna. Again, every
part of this third medicine being cast upon an hundred parts of prepared
mercury, it will all become medicine of the fourth degree, and it will
transmute ten hundred thousand times its own quantity of another metal
into fine sol or luna, according as your fermentation was made. Now these
second, third, and fourth medicines may be so often dissolved, sublimed,
and subtilizated, till they receive far greater virtues and powers, and may
after the same manner be multiplied infinitely.
p.479
Commentary
There is no mention of any limit, either practical or theoretical, of the
degree to which the Stone can be multiplied. Neither is any danger
mentioned. (I am pointing this out because some modern books on
alchemy claim there is a limit and a danger.)
p.480
182. Each multiplication increases the quality of the Stone by ten-fold
182. Each multiplication increases the quality

of the Stone by ten-fold
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[82] Note that if you often repeat all the operations in the same order:
to dissolve, to coagulate, to pulverize, to digest, your medicine will be so
much the better, its excellence increasing more and more. Furthermore,
you will work your Stone in order to increase the virtue, and more, you
will have the yield when you make the projection upon imperfect bodies in
a way so that after one operation, one part of the Elixir transmutes one
hundred parts of whatever body to the Moon, after two operations one
thousand, after three, ten thousand, after four, one hundred thousand, and
so on, ad infinitum.
p.481
p.482
Commentary
Each time the Stone is increased in quality it becomes 10x more
powerful than before.
183. Multiplication is performed by reiteration of the process
p.483
183. Multiplication is performed by

reiteration of the process
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[532] If that substance which Nature supplies be taken in hand by Art,
dissolved, coagulated, and digested, its perfection is increased from a
monadic to a denary virtue; by repeating the same process, it is increased
a hundred-fold, and then a thousand-fold, etc.
Alchemical Tract

[540] For our multiplication (according to Raymundus) is nought but
the reiteration of the process of our primordial creation.
p.484
treasure.
[82] Note that if you often repeat all the operations in the same order:
to dissolve, to coagulate, to pulverize, to digest, your medicine will be so
much the better, its excellence increasing more and more. Furthermore,
you will work your Stone in order to increase the virtue, and more, you
will have the yield when you make the projection upon imperfect bodies in
a way so that after one operation, one part of the Elixir transmutes one
hundred parts of whatever body to the Moon, after two operations one
thousand, after three, ten thousand, after four, one hundred thousand, and
so on, ad infinitum.
natural.
p.485
[138] There is yet another way to be used in the multiplication to

moisten the white and the red work, which is done by our highly rectified
fountain; and here you must be very cautious. For the white you must only
pour the thickness of a paper upon it, which must be often repeated until
the Stone is perfectly satiated and it becomes white and red.
[30] Fixation in this art is when the body receives a tinctural or

colouring spirit and takes away his volatility or flying, which is by frequent
iteration, until it becomes ashes of everlasting duration, and the whole
remains in the fire.
p.486
Commentary
The Stone is multiplied by repeating the Second Part, either with the
addition of silver or gold (which is them termed fermentation) or just
with more moisture added.
184. Things more often dissolved are increased in virtue
p.487
184. Things more often dissolved are

increased in virtue
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[936] a body often dissolved, acquires easie penetration, and ready
ingession; as also more potent strength to change the state of the patient,
from sickness, to sanity; from weakness, to vigour; from declination, to
restauration and perfect health: and these are the ordinary ways of all
separations, which have no other scope, then the purgings of pure
substances from excrements, and elevating of their terrestrial grossness to
a fiery purity, and from imperfection to perfection
p.488
Commentary
The more something is dissolved, the more powerful it becomes. This
is a clue to another method of multiplication.
185. The Stone can be multiplied in quantity by projecting it onto its metal
p.489
185. The Stone can be multiplied in quantity

by projecting it onto its metal
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[133] Take a hundred parts of Mercury, cleansed with vinegar and
salt; place it in a crucible over the fire; when it begins to bubble up, add
one part of your Elixir, and project the whole upon one hundred other
parts of boiling purified Mercury. Then project one part of this entire
mixture upon one hundred parts of purified Mercury, and the whole will
be turned into our Elixir. Then project one part of this last, coagulated,
upon one hundred parts of purified Mercury, and it will become the purest
gold, or silver, according as the Tincture is red or white.
[84] If you wish to prepare the tincture for the Moon, take five halfounces of the white tincture, and mix it well with five hundred half-ounces
of the Moon, which have been subjected to the action of fire, then melt it,
and the whole will be changed into the Tincture and the Medicine. Of this
take half an ounce, and inject it into five hundred half-ounces of Venus or
any other metal, and it will be transmuted into pure silver. Of the red
tincture, which you have diligently prepared, take one part to a thousand
parts of gold, and the whole will be changed into the red tincture. Of this,
again, you may take one part to a thousand parts of Venus, or any other
metal, and it will be changed into pure gold. For this purpose you need
not buy any gold or silver. The first injection you can make with about a
drachm of both; and then you can transmute with the tincture more and
more.
Alchemical Tract

p.490
185. The Stone can be multiplied in quantity by projecting it onto its metal
of the former.
[533] The manner of Projection and Multiplication of the White and

Red Stone are both one, but the multiplication may be done in two
manners, one by projecting one part upon one hundred parts more into
pure Luna or pure Gold. There are other ways more profitable and secret
to multiply the Medicine in Projection, wherein I am at present silent
Commentary
This premise is quite interesting. If the Stone is projected onto its
metal (silver for White, gold for Red) then all of this will become Stone
but you will effectively have diluted it. In this case you will have
exchanged quality for quantity. But then if you reiterate the circulation the
quality is increased ten-fold, giving you 10x the quantity at the same (or
greater) quality than before.
This is a very important point. If projecting onto lesser metals turns
them into gold, and projecting onto gold turns it into the Stone, does it not
then follow that projecting the Stone onto lesser metals would turn them
into gold and then immediately into the Stone, if the Stone is sufficiently
powerful? This must be the reason why it is recommended that the Stone
is diluted by projecting it first onto gold before it is used for transmutation;
otherwise logic would tell us that a high quality Stone would just
transmute everything into more Stone, bypassing gold.
186. Multiplication gets faster
p.491

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treasure.
[528] one part is to be mixed with a thousand of the next body, and
let: all this be surely put into a fit vessel, and set it in a furnace of fixation,
first with a lent fire, and afterwards increasing the fire for three days, till
they be inseparably joined together, and this is a work of three days: then
again and finally every part hereof by itself, must be projected upon
another thousand parts of any near body: and this is a work of one day,
Or one hour, or a moment, for which our wonderful God is eternally to be
praised.
Commentary
Each time the Stone is multiplied (by reiterating the process) it takes
less time to multiply it once again.
p.492
187. The final Stone is a red color

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[815] For this redness is the sign of incorruptibility and complete
digestion.
[294] Our Tincture of Gold contains stars, is a substance of the

greatest fixity, is unchangeable in multiplication, is a red powder (with
almost a saffron tinge), liquid like resin, transparent like crystal, fragile
like glass, is of a rubinate colour, and of great specific gravity.
p.493
[295] It is soluble in any liquid, melting and commingling with the

same, fragile as glass, in a powder saffron-coloured, but in a solid mass,
red like the ruby. Its purple colour is the mark of perfect fixation and fixed
perfection, for it remains fixed and incombustible, even when exposed to
fire, corrosive waters, or burning sulphur, since it is, like the salamander,
incapable of being consumed by fire.
[296] Having thus completed the operation, let the vessel cool, and on
opening it you will perceive your matter to be fixed into a ponderous mass,
thoroughly of a scarlet color, which is easily reducible to powder by
scraping, or otherwise, and in being heated in the fire flows like wax,
without smoking, flaming, or loss of substance, returning when cold to its
former fixity, heavier than gold, bulk for bulk, yet easy to be dissolved in
any liquid, in which a few grains being taken its operation most
wonderfully pervades the human body, to the extirpation of all disorders,
prolonging life by its use to its utmost period; and hence it has obtained
the appellation of "Panacea," or a Universal Remedy.
intended.
[310] Moreover by the domination of the Woman who is of the
Mercurial and Lunar humidity, the blackness doth as yet appear, but here
it is a little diminished in quantity as in the following Chapters you may
see, for by little and little it is changed from colour to colour until the
blackness doth altogether vanish away, and the Stone becomes endued
with the greatest whiteness, which is a sign of perfection.
p.494
[293] This Tincture is of a colour intermediate between red and

purple, with something of a granite hue, and its specific weight is very,
considerable.
Commentary
The Red Stone is red, which is why it is called the Red Stone.
188. The final Stone is very heavy
p.495

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[293] This Tincture is of a colour intermediate between red and

purple, with something of a granite hue, and its specific weight is very,
considerable.
Commentary
The Red Stone is said to be very heavy, which makes sense
considering its other properties.
p.496
189. The final Stone is incombustible

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[292] Know, then, that it is called a stone, not because it is like a stone,
but only because, by virtue of its fixed nature, it resists the action of fire
as successfully as any stone. In species it is gold, more pure than the
purest; it is fixed and incombustible like a stone, but its appearance is that
of very fine powder, impalpable to the touch, sweet to the taste, fragrant
to the smell, in potency a most penetrative spirit, apparently dry and yet
unctuous, and easily capable of tinging a plate of metal.
Alchemical Tract

[352] The more the Gold Medicine is heated, the more exquisite are
the transformations it passes through. Yellow gold will not be changed
even after long heating in the fire, nor will it rot after long burial in the
earth. The eating of these two medicines will therefore so strengthen one's
body that he will not grow old and die.
Alchemical Tract
Commentary
By imcombustable it is meant that it neither sublimes, nor oxidizes,
nor changes in any way due to heat.
190. The final Stone is crystalline
p.497

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[864] It is a water made by Nature, not extracted by the hands of man.
Nor is it mere water but a spermatic, viscous composition of water, earth,
air and fire. All these four natures unite in one crystalline, coagulable
mass, in the form or appearance of water; and therefore I told you it was
a water made by Nature.
Tract

Commentary
The Stone is a crystal.
p.498
191. The final Stone is soluble in any liquid

Supporting sources:
2
0
0.9375000

Commentary
Being a crystal, which is a salt, the Stone is very soluble. This property
can also be used for its multiplication.
192. The Stone is a universal medicine
p.499

Supporting sources:
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0
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[654] This most noble Remedy was appointed, like all other things, for
the use of man, because he is the most glorious of God's creatures, and the
lord of the whole earth. It was given to him for the purpose of preserving
his youth, expelling disease, preventing suffering, and providing him with
all he requires. Our Elixir is better than all the medicinal preparations of
Hippocrates, Avicenna, and others. From it may be prepared a potable
antidote which has power to cure leprosy. As fire purges and refines
metals, so this Remedy restores to the human body its natural heat, expels
from it all health-destroying matter, and fortifies it against every
conceivable form of disease. Its virtue is infinitely greater than that of the
p.500
potable gold dust, which is taken as a preventative among the Gentiles.

Great and wonderful is the potency of the gold that slumbers in Magnesia,
both for the purifying of the human system, and for the transmuting of
metals. What more shall I say? All the things that I have here faithfully
described I have seen with my own eyes, and performed with my own
hands.
[154] the Quintessence --- the Universal Medicine for animals,

vegetables, and minerals.

[416] permit me to transcribe a passage from the works of Helmontius

(Arbor Vit, folio 630): "I cannot but believe that there is such a thing as
a gold and silver making Stone. At the same time, I cannot shut my eyes to
the fact that hundreds of painstaking Alchemists are daily being led astray
by impostors or ignorant professors of the Spagyric Art." For this reason
I shall not be astonished ifimmediately upon perusing my book
p.501
multitudes of these deluded victims start up, and contradict the assertion
which I have made in regard to the truth of this Art. One of these gentry
denounces Alchemy as a work of the Devil; another describes it as sheer
nonsense and humbug; a third admits the possibility of transmuting metals
into gold, but maintains that the whole process costs more money than it
is worth. But I do not wonder at these opinions. It is a hackneyed saying
of human nature that we gape at those things whose purpose we do not
understand, but we investigate things pleasurable to know. The Sages
should therefore remember the words of Seneca (De Moribus): "You are
not yet blessed, if the multitude does not laugh at you." But I do not care
whether they believe or contradict my teaching about the transmutation of
metals; I rest calmly satisfied in the knowledge that I have seen it with my
own eyes, and performed it with my own hands. Even in our degenerate
age these wonders are still possible; even now the Medicine is prepared
which is worth twenty tons of gold, nay, more, for it has virtue to bestow
that which all the gold of the world cannot buy, viz., health. Blessed is that
physician who knows our soothing medicinal Potion of Mercury, the great
panacea of death and disease. But God does not reveal this glorious
knowledge to all men indiscriminately; and some men are so obtuse (with
a judicial blindness) that they wonder at the activity of the simplest forces
of Nature, as, for instance, the attractive power which the magnet
exercises upon the steel. But (whether they believe it or not) there is a
corresponding magnetic force in gold which attracts Mercury, in silver
which attracts copper, and so with all other metals, minerals, stones,
herbs, plants, etc. [...] We must not be surprised at this persistent
opposition to truth: the light of the sun pains the eyes of owls.
[797] all disease (whatever shape it may assume) is simply a
depression of the vital spirits, and that whatever strengthens vitality, will
cut off the possibility of disease at the very source, expelling the humours
which each produce their own peculiar malady, and I maintain that our
Universal Medicine is a remedy of this radical kind. It gently promotes
and quickens the movement of the vital spirits, and thus, by renewing the
source of life, renovates and quickens the whole frame, infusing new
vitality and strength into every part. For this reason adepts call it the
Great Mystery of Nature, and the preventive of old age and disease. . . . It
is impossible for any medicine of any kind to alter the nature of a man:
just as wine does not produce a change in a man, but only brings out his
true character. The effect of the Universal Medicine is of a corresponding
kind. It is like the warmth of the Sun, which does not change or even modify
the shapes, colours, and scents of the different flowers, but only fully
develops all that is in them by means of its genial influence.

p.502
[660] Therefore it is conceded that (on this side of that limit of death)
there may be found something to restore our sick body. For just as man,
through disease and other causes, often fails to reach to the appointed
limit of life, so, on the other hand, by removing these impediments, he may
prolong life to the very utmost limit set him.
p.503
[947] Philosophy consists: first, The Acquisition of the Golden, that

is, the Art of changing Metals and Minerals. And secondly, The
Restauration of Bodies weakened with Diseases, readily and perfectly
curing them from old Age to Young and Vigour, be this sole and universal
Medicine; expelling all corrupt and corrumpent humours and superfluities
from Bodies, which would else bring them to their end.
[75] an excellent spirit above Heavenly and other spirits, giving

Health, Joy, Peace, Love; driving away Hatred and Sorrow, bringing in
Joy, expelling all Evil, quickly healing all Diseases, destroying Poverty
and misery, leading to all good things, preventing all evil words and
thoughts, giving man his heart's desire, bringing to the pious earthly
honour and long life, but to the wicked who misuse it, Eternal Punishment
[644] In its first state, it appears as an impure earthly body, full of

imperfections. It then has an earthly nature, healing all sickness and
wounds in the bowels of man, producing good and consuming proud flesh,
expelling all stench, and healing generally, inwardly and outwardly. In its
second nature, it appears as a watery body, somewhat more beautiful than
before, because (although still having its corruptions) its Virtue is greater.
It is much nearer the truth, and more effective in works. In this form it
cures cold and hot fevers and is a specific against poisons, which it drives
from heart and lungs, healing the same when injured or wounded,
purifying the blood, and, taken three times a day, is of great comfort in all
diseases. But in its third nature it appears as an aerial body, of an oily
nature, almost freed from all imperfections, in which form it does many
wondrous works, producing beauty and strength of body, and (a small
quantity being taken in the food) preventing melancholy and heating of the
gall, increasing the quantity of the blood and seed, so that frequent
bleeding becomes necessary. It expands the blood vessels, cures withered
limbs, restores strength to the sight, in growing persons removes what is
superfluous and makes good defects in the limbs. In its fourth nature it
appears in a fiery form (not quite freed from all imperfections, still
somewhat watery and not dried enough), wherein it has many virtues,
making the old young and reviving those at the point of death. For if to
such an one there be given, in wine, a barleycorn's weight of this fire, so
that it reach the stomach, it goes to his heart, renewing him at once,
driving away all previous moisture and poison, and restoring the natural
heat of the liver. Given in small doses to old people, it removes the diseases
of age, giving the old young hearts and bodies. Hence it is called the Elixir
of Life. In its fifth and last nature, it appears in a glorified and illuminated
p.504
form, without defects, shining like gold and silver, wherein it possesses all
previous powers and virtues in a higher and more wondrous degree. Here
its natural works are taken for miracles. When applied to the roots of dead
trees they revive, bringing forth leaves and fruit. A lamp, the oil of which
is mingled with this spirit, continues to burn for ever without diminution.
It converts crystals into the most precious stones of all colours, equal to
those from the mines, and does many other incredible wonders which may
not be revealed to the unworthy. For it heals all dead and living bodies
without other medicine.
Alchemical Tract
[134] Our Medicine has also power to heal all infirmity and diseases,
both of inflammation and debility; it turns an old man into a young. If the
illness be of one month's standing, it may be cured in a day; if of one year's
standing, it may be healed in a month.
[107] our Medicine, which preserved his limbs and his strength from
decay, braced his faculties, comforted his heart, refreshed his spirit,
relieved his anxiety, fortified his mortal body against all manner of
disease, and, in short, guarded him from all evil until the last hour of his
life.
[650] when you have the red (tincture) you have something that all the
treasures of the world will not buy. For it transmutes all metals into true
gold, and is therefore much better than the preparation of the Sun. As a
medicine it excels all other gold; all diseases may be cured by drinking
one drop of the tincture in a glass of wine; and it has power to work many
other marvels which we cannot here mention at length.
[651] The possession of the Stone will yield you the greatest delight,
and unspeakably precious comfort. It will also set forth to you in a typical
form the creation of the world. It will enable you to cast out all disease
from the human body, to drive away poverty, and to have a good
understanding of the secrets of Nature. The Stone has virtue to transmute
p.505
mercury into gold and silver, and to penetrate all hard and firm bodies,
such as precious stones and metals.
Alchemical Tract
[176] It has been denominated the universal panacea, to which not

only all diseases yield (as, for instance, leprosy and gout), but by the use
of which old men may become young again, recover their lost faculties,
and their former strength, and by which those who are already half dead
may be revivified and quickened.
[454] From the beginning of the world, there have always been Godenlighted men and experienced philosophers and wise Gentiles who
diligently studied the nature and properties of the lower Creation. They
laboriously endeavoured and fervently longed to discover whether Nature
contained anything that would preserve our earthly body from decay and
death, and maintain it in perpetual health and vigour. For by the light of
Nature, and Divine revelation, they intuitively perceived that the Almighty,
in His love to men, must have concealed in the world some wonderful
arcanum by which every imperfect, diseased, and defective thing in the
whole world might be renewed, and restored to its former vigour. By the
most diligent and careful search they gradually found out that there was
nothing in this world that could procure for our earthly and corruptible
body immunity from death, since death was laid upon the Protoplasts,
Adam and Eve, and their posterity, as a perpetual penalty. But they did
discover one thing which, being itself incorruptible, has been ordained of
God for the good of man, to remove disease, to cure all imperfection, to
purge old age, and to prolong our brief lifea boon actually enjoyed by
the Patriarchs. . . . For by its aid Noah is said to have built the Ark, Moses
the Tabernacle with all its golden vessels, and Solomon the Temple,
besides accomplishing many other great deeds, fashioning many precious
ornaments, and procuring for himself long life and boundless riches.
Alchemical Tract
Commentary
The Stone is said to cure everything, which is really its only property.
All the Stone does it provide the energy for anything in comes in contact
with to become whatever that thing wants to be which is to say it does
nothing but provide energy, since everything already contains seed
instruction on what it wants to be.
In theory if you gave the Stone to bacteria then the bacteria would
become more healthy and powerful. But if the same bacteria is infecting
your body and you ingest the Stone then, while it will help the bacteria,
your immune system is more than capable of dealing with the bacteria
p.506
when running at its most optimum. Hence your body quickly beats the
infection.
193. The White Stone is a medicine for humans
p.507
193. The White Stone is a medicine for

humans
Supporting sources:
2
1
0.5000000

[352] The more the Gold Medicine is heated, the more exquisite are
the transformations it passes through. Yellow gold will not be changed
even after long heating in the fire, nor will it rot after long burial in the
earth. The eating of these two medicines will therefore so strengthen one's
body that he will not grow old and die.
Alchemical Tract
intended.
[199] It strengthens metals, as we know, but it is hurtful to human
beings until the perfect red colour appears, which abides the test of fire. A
common labouring man, who had devoted himself to the study of this Art,
tasted a small piece of the white Stone in the hope that thereby he would
be delivered from all pain and disease, instead of which he was suddenly
struck down with the palsy.
p.508
Commentary
Is the White Stone a universal medicine as well as the Red, or can it
be used only for transmutation into silver? There is no definitive answer
on this point.
194. The Stone prevents the appearance of old age and restores youth
p.509
194. The Stone prevents the appearance of old

age and restores youth
Supporting sources:
10
0
0.9999990

p.510

hands.
[797] all disease (whatever shape it may assume) is simply a

depression of the vital spirits, and that whatever strengthens vitality, will
cut off the possibility of disease at the very source, expelling the humours
which each produce their own peculiar malady, and I maintain that our
Universal Medicine is a remedy of this radical kind. It gently promotes
and quickens the movement of the vital spirits, and thus, by renewing the
source of life, renovates and quickens the whole frame, infusing new
vitality and strength into every part. For this reason adepts call it the
Great Mystery of Nature, and the preventive of old age and disease. . . . It
is impossible for any medicine of any kind to alter the nature of a man:
just as wine does not produce a change in a man, but only brings out his
true character. The effect of the Universal Medicine is of a corresponding
kind. It is like the warmth of the Sun, which does not change or even modify
the shapes, colours, and scents of the different flowers, but only fully
develops all that is in them by means of its genial influence.
[659] prepared as medicine and sweet food, when taken into the mouth
it may immediately penetrate the human frame, greatly holding to itself
every fleshly thing, increasing, restoring, and nourishing the incorrupt
virtue and spirit of life, digesting the crude and undigested, removing the
superfluous, making natural water abound, and augmenting, comforting,
and inflaming natural heat or fire. The above will be the duty of the true
physician and sane philosopher. For thus will he be able to preserve our
body from corruption, to retard old age, retain florid youth in full vigour,
and, if possible, to perpetuate it, at least to preserve it from death and
destruction.

p.511

[647] Some of the first and primitive philosophers of Egypt have lived
by means of this Tincture for a hundred and fifty years. The life of many,
too, has been extended and prolonged to several centuries, as is most
clearly shewn in different histories, though it seems scarcely credible to
any one. For its power is so remarkable that it extends the life of the body
beyond what is possible to its congenital nature, and keeps it so firmly in
that condition that it lives on in safety from all infirmities. And although,
indeed, the body at length comes to old age, nevertheless, it still appears
as though it were established in its primal youth.

p.512
[658] there is nothing which might deliver the mortal body from death;
but that there is One Thing which may postpone decay, renew youth, and
prolong short human life (as with the patriarchs).
Alchemical Tract
[649] it not only rectifieth Man's body but also reneweth the whole
man, by the use thereof continued for a few weeks
[134] Our Medicine has also power to heal all infirmity and diseases,
both of inflammation and debility; it turns an old man into a young. If the
illness be of one month's standing, it may be cured in a day; if of one year's
standing, it may be healed in a month.
[176] It has been denominated the universal panacea, to which not

only all diseases yield (as, for instance, leprosy and gout), but by the use
of which old men may become young again, recover their lost faculties,
and their former strength, and by which those who are already half dead
may be revivified and quickened.
p.513
Alchemical Tract
Commentary
Age is not natural, it is the decay of the body which is in contrast to
what the body wants to be. We are not genetically programmed to age. The
Stone provides the energy required for the body to properly take care of
itself as it is programmed.
After ingesting the Stone in sufficient quantity (and quality), old
people go through a transformation and appear young once again. This
effect only lasts for some time and the body will begin to age again, from
its current point. The Stone must be taken continually for its effects to be
active continuously.
p.514
195. The Stone prolongs life

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0
0.9999390

[660] Therefore it is conceded that (on this side of that limit of death)
there may be found something to restore our sick body. For just as man,
through disease and other causes, often fails to reach to the appointed
limit of life, so, on the other hand, by removing these impediments, he may
prolong life to the very utmost limit set him.
p.515

[647] Some of the first and primitive philosophers of Egypt have lived
by means of this Tincture for a hundred and fifty years. The life of many,
too, has been extended and prolonged to several centuries, as is most
clearly shewn in different histories, though it seems scarcely credible to
any one. For its power is so remarkable that it extends the life of the body
beyond what is possible to its congenital nature, and keeps it so firmly in
that condition that it lives on in safety from all infirmities. And although,
indeed, the body at length comes to old age, nevertheless, it still appears
as though it were established in its primal youth.
Alchemical Tract
p.516

Alchemical Tract
[361] This (art) is a matter for inference. Our comrades of Tao all
know the idea. Yet, after they know it, a number of the followers-oflearning-the-truth still prefer to practice the method of keep-on-thinking
and of exercising the chi (ethereal essence). (But the art, the preparation
of chin tan) is also very easy. Anyone who has taken the dose will realize
its incomparable efficacy. It removes any illness at first, then prolongs
ones life. It is formed by cooking with fire, and is changed into a body of
yang (i. e. into a mass of potency). Those who desire to learn Tao should
think the matter over for themselves. Do not permit yourself to be ensnared
by the small talismans of other doctrines.
Commentary
It is not claimed that one will live forever, but rather that they will live
to their true natural age, that being never normally reached as disease
always sets in first. See quotations #658 and #454.
196. The Stone cures sorrow
p.517

Supporting sources:
4
0
0.9960938

hands.
[75] an excellent spirit above Heavenly and other spirits, giving

Health, Joy, Peace, Love; driving away Hatred and Sorrow, bringing in
Joy, expelling all Evil, quickly healing all Diseases, destroying Poverty
and misery, leading to all good things, preventing all evil words and
thoughts, giving man his heart's desire, bringing to the pious earthly
honour and long life, but to the wicked who misuse it, Eternal Punishment

p.518

Alchemical Tract
[645] There are, according to Aristotle, four noble sciences:

Astrology, Physics, Magic, and Alchemy --- but Alchemy bears the palm
from them all. Moreover, it is a science which leads to still more glorious
knowledge; nor can there be found a branch of human wisdom, either
speculative or practical, to equal it. We naturally desire, says Aristotle (de
Animal. X), to know a little of a noble and profound science, rather than
to understand thoroughly some commonplace branch of knowledge. Our
Art frees not only the body, but also the soul from the snares of servitude
and bondage; it ennobles the rich, and comfort and relieves the poor.
Indeed, it may be said to supply every human want, and to provide a
remedy for every form of suffering.
p.519
Commentary
The Stone is also a cure for depression. Perhaps because it settles
chemical imbalances, or perhaps for other reasons unknown.
p.520
197. The Stone transmutes metals

Supporting sources:
12
0
0.9999999

[787] The Philosopher's Stone is a certain heavenly, spiritual,
penetrative, and fixed substance, which brings all metals to the perfection
of gold or silver (according to the quality of the Medicine), and that by
natural methods, which yet in their effects transcend Nature.
Alchemical Tract

p.521
hands.
[530] There is another operation, called Imbibition of the Stone, by

which its quantity rather than its quality is increased. It is this: Add to
three parts of your perfect Sulphur (either white or red) one part of water,
and after six or seven days coction the water will become thick like the
Sulphur. Add again as much water as you did before; and when this is
dried up, with a convenient fire, add three distinct times so much water as
shall be equal to one-third of the original quantity of Sulphur. Then add
(for the 7th imbibition) five parts of water (the parts being equal to the
original parts of the Sulphur). Seal up the vessel; subject it to gentle
coction, and let the compound pass through all the different Reigns of the
original Substance, which will be accomplished in a month. Then you have
the true Stone of the third order, one part of which will perfectly tinge
1,000 parts of any other metal.
p.522

[576] From this it is manifest that the generation of metals, and

especially of gold, is not only permitted by God, and possible to Nature,
but also to human art. Consequently the Art of Chemistry is not fictitious,
not detestable, not base, as today it is falsely called by many, but true,
admirable, holy, and well proven.

[655] This matter after having received perfect whiteness, perfect

redness and fixation, tinges all imperfect metals into the best Silver and
Gold.

p.523
Alchemical Tract
[565] the Transmutation of Metals, from an imperfect to a perfect

state, is a real and true achievement, and that by the co-operation of
Nature and Art. The only thing that distinguishes one metal from another,
is its degree of maturity, which is, of course, greatest in the most precious
metals; the difference between gold and lead is not one of substance, but
of digestion; in the baser metal the coction has not been such as to purge
out its metallic impurities. If by any means this superfluous impure matter
could be organically removed from the baser metals, they would become
gold and silver. So miners tell us that lead has in many cases developed
into silver in the bowels of the earth; and we contend that the same effect
is produced in a much shorter time by means of our Art.
Tract
[77] In many ancient Books there are found many definitions of this
Art, the intentions whereof we must consider in this Chapter. For Hermes
said of this Science: Alchemy is a Corporal Science simply composed of
one and by one, naturally conjoining things more precious, by knowledge
and effect, and converting them by a natural commixtion into a better kind.
A certain other said: Alchemy is a Science, teaching how to transform any
p.524

[545] The fact is that, in producing gold, the Art of Alchemy does not
pretend to imitate in the whole work of Nature. It does not create metals,
or even develop them out of the metallic first substance; it only takes up
the unfinished handiwork of Nature (i.e., the imperfect metals), and
completes it (transmutes metals into gold).
Commentary
It is well established in alchemical literature that the Stone has the
power to transmute metals.
198. The White Stone transmutes metals into silver
p.525
198. The White Stone transmutes metals into

silver
Supporting sources:
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0
0.9990234

intended.
p.526

[84] If you wish to prepare the tincture for the Moon, take five halfounces of the white tincture, and mix it well with five hundred half-ounces
of the Moon, which have been subjected to the action of fire, then melt it,
and the whole will be changed into the Tincture and the Medicine. Of this
take half an ounce, and inject it into five hundred half-ounces of Venus or
any other metal, and it will be transmuted into pure silver. Of the red
tincture, which you have diligently prepared, take one part to a thousand
parts of gold, and the whole will be changed into the red tincture. Of this,
again, you may take one part to a thousand parts of Venus, or any other
metal, and it will be changed into pure gold. For this purpose you need
not buy any gold or silver. The first injection you can make with about a
drachm of both; and then you can transmute with the tincture more and
more.
Alchemical Tract
[208] Then is our Glorious White Stone of Philosophers finished,

fusible and melting, White as Snow, of new verdure, persevering in the
Fire, retaining and congealing mercury after fixing it, tingeing and
transmuting all imperfect bodies of Metals into Luna, of which cast one
part upon one thousand parts of Mercury or other imperfect Metal, it shall
change it into better Silver, finer, purer and whiter than that of the Mines.
Commentary
The White Stone can only transmute metals into silver.
199. The Red Stone transmutes metals into gold
p.527
199. The Red Stone transmutes metals into

gold
Supporting sources:
8
0
0.9999847

[148] when the Philosopher's Stone is projected upon iron or copper
in a liquefied state, it mingles in a moment of time with all the particles of
quicksilver existing in them, and with these only, as they alone are of a
nature homogeneous with its own, and perfects them into the purest gold,
while all particles of external sulphur are purged off, because they are not
of a nature homogeneous with that of the Philosopher's Stone. For
quicksilver always most readily combines with any substance that is of the
same nature with itself, and rejects and casts out everything
heterogeneous. It does not matter what are the other constituent parts of
a metal; if it be a metal, and contain quicksilver, that quicksilver can be
changed into gold by means of the Philosophers' Stone.


p.528

natural.

[650] when you have the red (tincture) you have something that all the
treasures of the world will not buy. For it transmutes all metals into true
gold, and is therefore much better than the preparation of the Sun. As a
medicine it excels all other gold; all diseases may be cured by drinking
one drop of the tincture in a glass of wine; and it has power to work many
other marvels which we cannot here mention at length.
Alchemical Tract
[168] In our Art the metals are not, indeed, changed back into their
first substance; but by the juxtaposition and influence of the Blessed Stone,
and its subtle mingling with all, even the smallest, parts of the base metal,
the Stone, which is the substantial form of gold, impresses this form on
every atom of the lead or copper, and thereby transmutes it into gold. This
mingling cannot take place, however, without a preliminary melting or
liquefaction, which renders the base metal accessible in all its parts to the
subtle influence of the Stone, and to the transmuting power of the
transmuting medicine.
[171] when our Stone impresses itself upon any common metal, it
subtly pervades it with the said form of gold in every smallest part, or, in
other words, turns it into gold.
p.529

Alchemical Tract
Commentary
The Red Stone can only transmute metals into gold.
p.530
200. It is possible to change gold into a lesser metal
200. It is possible to change gold into a lesser

metal
Supporting sources:
2
0
0.9375000

[661] Every Mercury of Metals and Minerals may, by successive
stages, be raised, through the qualities of all other Mercuries, to the
excellence of the Solar Body, and thence also be reduced to the degree and
virtue of any metallic body one may choose.
[646] He was also the first to discover the method of evolving precious
stones out of the metallic principles; nay, he was able, not only to change
lead into gold, but he transmuted gold into lead, and thus turned back the
course of Nature.
Commentary
These two sources indicate that the alchemists may have believed it
possible to transmute any metal into any metal, not only into silver or gold.
There is no method for this given anywhere and it is mentioned only in
passing.
201. When projecting the metal should be molten
p.531
201. When projecting the metal should be

molten
Supporting sources:
3
0
0.9843750

[168] In our Art the metals are not, indeed, changed back into their
first substance; but by the juxtaposition and influence of the Blessed Stone,
and its subtle mingling with all, even the smallest, parts of the base metal,
the Stone, which is the substantial form of gold, impresses this form on
every atom of the lead or copper, and thereby transmutes it into gold. This
mingling cannot take place, however, without a preliminary melting or
liquefaction, which renders the base metal accessible in all its parts to the
subtle influence of the Stone, and to the transmuting power of the
transmuting medicine.
p.532
Commentary
There is statistically significant support that the metal to be transmuted
must be molten. This would make sense because it would allow the Stone
to penetrate into the metal. If the Stone were projected onto solid metal
then it would only come into contact with the surface of the metal.
202. The Stone can transmute gems
p.533

Supporting sources:
8
0
0.9999847

[653] Our substance is a body containing spirit which makes glass
malleable, and turns crystals into carbuncles.
[665] As regards its third use, our Stone matures all immature
precious stones, and brings them to their highest perfection.

p.534


Alchemical Tract
[87] as soon as our blessed Medicine is applied, the elements are

straightway purified, and joined together in amity; thus metallic bodies
p.535
are fixed, animal bodies are made whole of all their diseases, gems and
precious stones attain to their own proper perfection.
Alchemical Tract
[646] He was also the first to discover the method of evolving precious
stones out of the metallic principles; nay, he was able, not only to change
lead into gold, but he transmuted gold into lead, and thus turned back the
course of Nature.
[657] The purer the metals are, and the greater their affinity to our
substance, the more easily are they received by the Tincture, and the more
perfect and rapid is the process of regeneration. For the transformation
consists in all that is impure and unsuitable being purged off, and rejected
like dross. In the same manner flawed stones can be transmuted into
precious diamonds, and common crystal can be so tinged as to become
equal to the most precious stones. Moreover, many other things may be
done with the Tincture which must not be revealed to the wicked world.
These virtues of the Stone, and others of a like kind, are looked upon as
the least important by the Sages, and by all Christians on whom God has
bestowed this most precious gift. Such men think them vile indeed when
compared with the knowledge of God and of His works which is afforded
by the Stone.
Alchemical Tract
Commentary
There is a lot of support, very statistically significant, for the Stones
power to transmute precious stones. No method is given for this though.
p.536
203. The Stone can make everburning lamps

Supporting sources:
2
0
0.9375000

[664] everlasting fire, of which many Alchemists boast, the fire used
aforetime by the Jews for their burnt offerings, which burnt continually
without becoming extinguished, which also was hidden by the Prophet
Jeremiah before the first destruction of Jerusalem, and afterwards was
discovered by Ezra. The same is said to have been thick and oily, like oil
or honey, as Josephus describes it.

p.537
Alchemical Tract
Commentary
Everburning lamps are lamps burn perpetually, or at least for hundreds
of year, and do not appear to require any additional fuel. A search on the
Internet reveals many mentions of such lamps throughout history,
although these historical mentions are probably not verifiable.
Everburning lamps are very rarely mentioned in connection to alchemy so
they do not appear to be a myth that originated out of alchemical writings.
This premise would imply that the Stone can be used as a perpetual
source of power, and therefore electricity.
p.538
204. The biblical patriarchs possessed the Stone
204. The biblical patriarchs possessed the

Stone
Supporting sources:
3
0
0.9843750

Alchemical Tract
p.539
[643] I will enumerate some of the true Sages (besides those named in
Holy Scripture) who really knew this Art, in the natural order of their
succession. They are Hermes Trismegistus, Pythagoras, Alexander the
Great, Plato, Theophrastus, Avicenna, Galen, Hippocrates, Lucian,
Longanus, Rasis, Archelaus, Rupescissa, the Author of the Great Rosary,
Mary the Prophetess, Dionysius, Zachaire, Haly, Morienus, Calid,
Constantius, Serapion, Albertus Magnus, Estrod, Arnold de Villa Nova,
Geber, Raymond Lully, Roger Bacon, Alan, Thomas Aquinas, Marcellus
Palingenius; and, among moderns, Bernard of Trevisa, Frater Basil.
Valentinus, Phillip Theophrastus (i.e., Paracelsus), and many others. Nor
is there any doubt that, among our own contemporaries, there might be
found some, who, through the grace of God, daily enjoy this arcanum,
though they keep it a close secret from the world.
Alchemical Tract
Commentary
The biblical patriachs are those people mentioned in the beginning of
the Bible. The Bible claims these people each lived several centuries. The
Western alchemists, who were Christians, believed these biblical patriachs
achieved such long years beause they all possessed the philosophers Stone.
p.540
205. The Golden Fleece is a book containing a full account of the preparation of the medicine
205. The Golden Fleece is a book containing a

full account of the preparation of the medicine
Supporting sources:
2
0
0.9375000

[542] The Sages have seen the river in which neas was cleansed of
his mortalitythe river of Pactolus in Lydia which was changed into gold
by King Midas bathing in itthe bath of Dianathe spring of Narcissus
the blood of Adonis trickling upon the snowy breast of Venus, whence was
produced the anemonethe blood of Ajax, from which sprang the
beautiful hyacinth flowerthe blood of the Giants killed by Jupiter's
thunderboltthe tears which Althea shed when she doffed her golden
robesthe magic water of Medea, out of which grass and flowers sprang
forththe Potion which Medea prepared from various herbs for the
rejuvenescence of old Jasonthe Medicine of Aesculapiusthe magic
juice, by the aid of which Jason obtained the Golden Fleecethe garden
of the Hesperides, where the trees bear golden apples in rich abundance
Atalanta turned aside from the race by the three golden applesRomulus
transformed by Jupiter into a godthe transfiguration of the soul of Julius
Csar into a CometJuno's serpent, Pytho, born of decomposed earth
after Deucalion's floodthe fire at which Medea lit her seven torches
the Moon kindled by Phathon's conflagrationArcadia, in which Jupiter
was wont to walk abroadthe habitation of Pluto in whose vestibule lay
the three-headed Cerberusthe Pile, on which Hercules burnt those limbs
which he had received from his mother, with fire, till only the fixed and
incombustible elements derived from his father were left, and he became
a godand the rustic cottage whose roof was made of pure gold.
[541] This is its fount and fundament, and the Medicine whereby
Aesculapius raised the dead. This is the herb by which Medea restored
Jason to life. This is the secret substance brought from Colchis by the
Argonauts under Jason with so much journeying and pains, and hence
called the Golden Fleece; partly because this Science excels in virtue all
others, as the Sun does the stars and gold the other metals; and partly
205. The Golden Fleece is a book containing a full account of the preparation of the medicine
p.541
because that Fleece was a Book written with golden letters (according to
the testimony of Suidas, Historiographer of the Chemical and Medical
Arts) and containing a full account of the preparation of the Medicine. For
in that Book is the first material for the creation, restoration, and
preservation of our most true Medicine.
Commentary
The Golden Fleece is the object sought in the quest of Jason and the
Argonauts. Supposedly this object is the instructions for how to make the
Philosophers Stone, which was written on a rams skin fleece.
p.542
PREMISES IN ORDER OF STATISTICAL SIGNIFICANCE
PREMISES IN ORDER OF STATISTICAL

SIGNIFICANCE
1.0000000
1.0000000
1.0000000

1.0000000
1.0000000
1.0000000

1.0000000
1.0000000
1.0000000
1.0000000

35. Imitate nature
1.0000000
0.9999999

64. Patience
0.9999999
0.9999999
0.9999999

0.9999999
0.9999999
0.9999998

0.9999998
0.9999998
0.9999998
0.9999998

0.9999990
0.9999990

0.9999990
0.9999990
0.9999990

194. The Stone prevents the appearance of old age and restores
youth
58. Alchemy is analogous to generation in plants, animals &
minerals
0.9999990
0.9999990
0.9999962
p.543
0.9999962

0.9999962
0.9999962

146. One cannot change one thing into another, except by
putrefaction first
0.9999962
0.9999962
3.
The genuine alchemists all agree with one another, differing

only on superficial points or on using different terminology
30. Many colors appear between the signs, but they are
unimportant
0.9999847
0.9999847

0.9999847
0.9999847
0.9999847

0.9999847
0.9999847
0.9999390
34. Chemical procedure names are to be interpreted

philosophically
0.9999390

0.9999390
0.9999390

0.9999390
0.9999390
0.9999390

0.9999390
0.9999390
0.9999390

4. Some alchemical tracts are forgeries and do not contain any
genuine alchemical knowledge
0.9999390
0.9999390
0.9997559

23. The alchemists became carried away with inventing elaborate
enigmas, some of which are too obscure to ever be deciphered
0.9997559
0.9997559
0.9997559
0.9999962
0.9999847
0.9999847
0.9997559
0.9997559
p.544
0.9997559

0.9997559
0.9997559

0.9997559
0.9997559
0.9997559
161. The Red Stone is only a further development of the White

Stone
0.9997559

0.9997559
1. Many alchemical tracts must be read for one to gain a correct 0.9990234
picture of alchemy
0.9990234
0.9990234

0.9990234
0.9990234
0.9990234

0.9990234
0.9990234

0.9990234
0.9990234
0.9990234

0.9990234
0.9990234
0.9990234

0.9990234
0.9990234
0.9990234
143. The body and spirit once combined can no longer be

separated
0.9990234

0.9990234
0.9990234
162. The Red Stone is made from the White Stone with more heat 0.9990234
169. Fermentation is recirculation with more distillate and
silver/gold added
0.9990234

0.9990234
0.9960938
0.9960938
0.9990234
p.545
0.9960938

54. Metals develop
0.9960938
0.9960938

0.9960938
0.9960938
0.9960938

0.9960938
0.9960938
0.9960938

0.9960938
0.9960938
0.9960938
111. Each separated part must be separately purified before

recombining
0.9960938
144. The saturation is complete when there is a black film on the

surface of the water
0.9960938

0.9960938
0.9960938
0.9960938
0.9960938
0.9960938

0.9960938
182. Each multiplication increases the quality of the Stone by ten- 0.9960938
fold
0.9960938
185. The Stone can be multiplied in quantity by projecting it onto

its metal
9. Do not believe any statement if you do not understand how
and why it is the case
0.9960938

25. There are no separate Mineral, Animal & Vegetable Stones;
these are metaphors
0.9843750
0.9843750
0.9843750
0.9843750

0.9843750
0.9843750
0.9843750
0.9843750
0.9960938
0.9843750
p.546
0.9843750

0.9843750
61. The Red Stone and White Stone are made following the same 0.9843750
method, red being a further development of white
0.9843750
0.9843750
0.9843750
0.9843750

0.9843750
0.9843750

0.9843750
0.9843750
0.9843750

0.9843750
0.9843750
0.9843750

0.9843750
0.9843750
0.9843750
142. The body and spirit are to be combined at the temperature

resembling that with which a hen hatches her eggs
0.9843750
148. For proper putrefaction the degree of moisture must be exact 0.9843750
0.9843750
157. The fire should be increased when the Stone is black and dry 0.9843750
0.9843750
0.9843750
0.9843750
0.9843750

0.9843750
0.9375000
2.
6.
The complete instructions are never found in one book

True alchemical statements are apparent where there is no
contradiction
0.9375000
0.9375000
7.
Different alchemists appear to be in open contradiction to one 0.9375000

another
8.
Some alchemists wrote not to teach anything, but only to

communicate with other alchemists
0.9375000
0.9375000
p.547
39. Don't experiment wildly, follow only the straight path of

nature
0.9375000

0.9375000
0.9375000
0.9375000
0.9375000
72. The first part requires manual labor while the second part
does not
0.9375000
0.9375000
0.9375000

0.9375000
0.9375000
0.9375000

0.9375000
0.9375000

0.9375000
0.9375000
0.9375000

0.9375000
0.9375000
0.9375000

0.9375000
0.9375000
0.9375000
0.9375000
205. The Golden Fleece is a book containing a full account of the

preparation of the medicine
0.9375000
0.7500000
0.7500000
0.7500000
0.9375000
0.9375000
0.9375000
0.8750000
5.
Sometimes genuine alchemists lie about alchemical principles 0.6031497

to mislead the reader
178. For fermentation the quantity of the metal should be greater 0.6031497
0.5647247
p.548
0.5000000

0.5000000
0.5000000

0.5000000
0.3700395
166. Only a part of the White Stone should be further developed to 0.3700395
Red
0.2928932
0.0000000
STATISTICALLY SIGNIFICANT PREMISES
p.549
STATISTICALLY SIGNIFICANT
PREMISES
1. Many alchemical tracts must be read for one to gain a correct picture of
alchemy
3. The genuine alchemists all agree with one another, differing only on
superficial points or on using different terminology
4. Some alchemical tracts are forgeries and do not contain any genuine
alchemical knowledge
9. Do not believe any statement if you do not understand how and why it is the
case
23. The alchemists became carried away with inventing elaborate enigmas,
some of which are too obscure to ever be deciphered
25. There are no separate Mineral, Animal & Vegetable Stones; these are
metaphors
35. Imitate nature
p.550

54. Metals develop
61. The Red Stone and White Stone are made following the same method, red
being a further development of white
64. Patience
p.551

142. The body and spirit are to be combined at the temperature resembling that
with which a hen hatches her eggs
p.552
144.
water
145.
146.
147.
148.
150.
152.
153.
154.
155.
156.
157.
158.
159.
160.
161.
162.
168.
169.
170.
172.
174.
175.
176.
179.
180.
181.
182.
183.
184.
185.
187.
188.
189.
192.
194.
195.
196.
197.
198.
199.
The saturation is complete when there is a black film on the surface of the
It must putrefy
One cannot change one thing into another, except by putrefaction first
Moisture is needed for putrefaction
For proper putrefaction the degree of moisture must be exact
The end of putrefaction is dryness
After imbibing comes black
Blackness is a sign of putrefaction
Black stage can be called all kinds of black things
If red before black then something is wrong
Generation follows corruption
The fire should be increased when the Stone is black and dry
After black comes white
There are many colors in between black and white
After white comes red
The Red Stone is only a further development of the White Stone
The Red Stone is made from the White Stone with more heat
The Stone is to be fermented
Fermentation is recirculation with more distillate and silver/gold added
Fermentation can be repeated for purposes of multiplication
Fermentation increases the quality
Silver and gold are used in fermentation
White Stone is fermented with silver
Red Stone is fermented with gold
The Stone can be multiplied
The Stone can be increased in quality and quantity
The Stone can be multiplied to almost infinity
Each multiplication increases the quality of the Stone by ten-fold
Multiplication is performed by reiteration of the process
Things more often dissolved are increased in virtue
The Stone can be multiplied in quantity by projecting it onto its metal
The final Stone is a red color
The final Stone is very heavy
The final Stone is incombustible
The Stone is a universal medicine
The Stone prevents the appearance of old age and restores youth
The Stone prolongs life
The Stone cures sorrow
The Stone transmutes metals
The White Stone transmutes metals into silver
The Red Stone transmutes metals into gold

p.553
p.554
PROBABLY SIGNIFICANT PREMISES
PROBABLY SIGNIFICANT PREMISES

2. The complete instructions are never found in one book
6. True alchemical statements are apparent where there is no contradiction
8. Some alchemists wrote not to teach anything, but only to communicate with
other alchemists
39. Don't experiment wildly, follow only the straight path of nature
72. The first part requires manual labor while the second part does not
205. The Golden Fleece is a book containing a full account of the preparation
of the medicine
RESULT
p.555
RESULT
In total there were 157 statistically significant premises, 33 probably
significant premises, and 15 insignificant premises.
Using these figures we can now calculate the statistical significance
of whether all 64 sources represent a single school of thought. If the result
is greater than or equal to 0.95 then this would prove, beyond all
reasonable doubt, that there is a single school of thought or to put it
another way: all of the alchemical authors were talking about the same
thing and are in mutual agreement.
Using our formula:
+1
1
=
1 1+1
( )
1
If we substitute the values:

1
1 (0.25 )
157+1
15+1
1 0.25205
= .
And there we have it. The correct scenario was:
C.
A statistically significant number of statements have

statistically significant support in one school only.
This number represents the minimum level of probability and it

assumes that 25% of the agreements were only coincidence, which is an
exaggerated figure chosen just to be certain of avoiding a false-positive.
The true figure is therefore even more significant although this figure is
already several orders of magnitude better than is necessary for the study
to be a success and the point proven.
p.556
DISCUSSION
DISCUSSION
From our statistical analysis we now know that all of the alchemical
sources represent a single school of thought and believe that alchemy is a
physical science concerned exclusively with the production of a single
substance called the Philosophers Stone, which comes in two varieties:
White and Red. The Stone is made out of one thing using a simple and
easy process which consists mostly of heating a substance to the correct
temperature in a hermetically sealed glass vessel. The Philosophers Stone
is capable of curing all illness, extending ones life, transmuting metals
into silver or gold, and transmuting precious stones. It only needs be made
once and then can be multiplied to almost infinity.
Of the 15 premises for which were not significant, only the following
5 represent uncertainty which could pose a problem for anyone attempting
to replicate the process as described:
116.
163.
165.
178.
193.
The salt is extracted from the earth by high-heat calcination

Between white and red use a dry fire
Don't ferment the White Stone before raising it to Red
For fermentation the quantity of the metal should be greater
The White Stone is a medicine for humans
Each has already been discussed individually in the commentary, as

have all other points which need to be made concerning individual
premises.
What remains to be discussed is what is not mentioned at all in the
alchemical sources. Most noticeably, there is no mention of any spiritual
interpretation, which is in line with my expectations on this point. In fact
there is no mention of anything that is not directly Philosophers Stone
related: no lesser tinctures, medicines or recipes for anything. The focus
on the physical and on the Philosophers Stone is also supported from the
premises themselves: premises 13 & 14 make these two points with much
support from the source documents.
There is also no evidence that alchemy was a protoscience to
chemistry.
I hope that this study has brought clarity to the subject. While none of
this is evidence that alchemy is real something no book can ever prove
it does destroy centuries of perpetuated misinformation and
disinformation and it does finally prove that the alchemists agree with one
another, even if not with anyone else.
BIBLIOGRAPHY
p.557
BIBLIOGRAPHY
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An Anonymous German Philosopher. The Golden Tract Concerning the Stone
An Anonymous Sage and Lover of Truth. An Open Entrance to the Closed
An Unknown German Sage. A Very Brief Tract Concerning the Philosophical
Anonymous. On the Philosophers' Stone. 17th Cen. (?). Alchemical Tract
Anonymous. The Only True Way. 1677 AD. Alchemical Tract
Anonymous. The True Book of the Learned Greek Abbot Synesius. 16-7th Cen.
Alchemical Tract
Anonymous. An Anonymous Treatise Concerning the Philosopher's Stone. 17th
Anonymous. The Glory of the World, Or, Table of Paradise. 1526 AD.
Alchemical Tract
Anonymous. The Sophic Hydrolith, Or, Water Stone of the Wise. 17th Cen.
Alchemical Tract
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Disciple of Shih Hsling-lin. 11-3th Cen. (?). Alchemical Tract
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Anonymous. The Turba Philosophorum. Alchemical Tract
Anonymous. The Crowning of Nature. 16-7th Cen. (?). Alchemical Tract
Anonymous. Isis to Horus. Alchemical Tract
Artephius. The Secret Book of Artephius. 12th Cen. (?). Alchemical Tract
B.M.I. of the Rosicrucians. Altar of the Theraphic Tie. 1616 AD. Alchemical
Tract
Bacon, Francis. Magnalia Naturae, Praecipue Quoad Usus Humanos. 1627 AD.
Alchemical Tract
Bacon, Francis. The New Atlantis. 1627 AD. Alchemical Tract
Bacon, Roger. The Mirror of Alchemy. 13th Cen. Alchemical Tract
Bacon, Roger (Pseudo). The Root of the World. 13-7th Cen. Alchemical Tract
Bonus, Peter. The New Pearl of Great Price. 1338 AD. Alchemical Tract
Bonus, Peter. The Epistle of Bonus of Ferrara. 14th Cen. Alchemical Tract
p.558
BIBLIOGRAPHY
Bonus, Peter (?). An Excellent Introduction to the Art of Alchemy. 14th Cen. (?).
Alchemical Tract
Combachius, Lodovicus. Sal, Lumen & Spiritus, Mundi Philosophici. 1656 AD.
Alchemical Tract
Desiderius, Sanctus. A Letter to the True Disciples of Hermes. 16-8th Cen.
Alchemical Tract
Ficinus, Marsilius. Book of the Chemical Art. 15th Cen. Alchemical Tract
Figulus, Benedictus. A Golden and Blessed Casket of Nature's Marvels. 1607
Figulus, Benedictus. A Golden and Blessed Casket of Nature's Marvels. 1607
Figulus, Benedictus. Man, the Best and Most Perfect of God's Creatures. 1607
Flamell, Nicholas. A Short Tract, or Philosophical Summary. 15th Cen.
Alchemical Tract
Helvetius, John Frederick. Golden Calf. 17th Cen. Alchemical Tract
Hung, Ko. On The Gold Medicine and On The Yellow and The White. 4th Cen.
Alchemical Tract
Lacinius, Janus. Nuncupatory Discourse. 14-5th Cen. (?). Alchemical Tract
Madathanas, Henry. The Golden Age Restored. 1622 AD. Alchemical Tract
Magnus, Albertus. Compound of Compounds. 13th Cen. Alchemical Tract
Maier, Michael. The Golden Tripod. 1618 AD. Alchemical Tract
Maier, Michael. A Subtle Allegory Concerning the Secrets of Alchemy. 1617 AD
Mehung, John A. A Demonstration of Nature. 16-17th Cen. Alchemical Tract
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Alchemical Tract
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Tract
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Alchemical Tract
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Alchemical Tract
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Alchemical Tract
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Po-tuan, Chang. Three Alchemical Poems. 11th Cen. Alchemical Tract

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p.560
APDX. Determining the statistical significance of multiple qualitative sources representing a single school of thought
APDX. Determining the statistical significance

of multiple qualitative sources representing a
single school of thought
ABSTRACT
A formula to calculate the statistical significance of a literary premise
representing a single school of thought throughout all literary sources in a
sample set. For example: to determine the statistical significance that a
sample of history books all agree on a specific historical premise (mutual
agreement) or whether there are multiple schools of thought on the details
of the premise. This method was invented to specifically solve the above
mentioned problem in the analysis of historical non-fiction, taking into
account the following 4 variables: (1) agreements, (2) contradictions, (3)
number of sources, and, (4) assumed probability of an agreement occurring
by chance or coincidence.
1. INTRODUCTION
To determine the statistical significance of whether a sample of
sources are all in mutual agreement on any specific premise it is first
necessary for the researcher(s) to read all of the sources, extract all implied
premises and classify these premises, as detailed in section 3.
After the extraction and classification, 3 of the 4 required variables are
now known by the researcher(s): the number of sources in the sample, the
number of agreements for any particular premise, and the number of
contradictions (disagreements) for the same premise. The remaining
variable is the probability of any agreement occurring by chance or
coincidence. Once a value has been presumed for the remaining variable
then the formula can be applied to each premise to determine the
probability of all the sources being in mutual agreement on this premise.
The formula does not represent the probability of the premise being
correct, only that the sources agree, and more specifically: represent a
single school of thought on this premise.
p.561
2. FORMULA
The logic on which this method is based is straightforward:
i.
If agreements () and contradictions () are of equal number

then the probability of agreement () is zero.
ii.
If agreements () is equal to number of sources (), and

contradictions () is equal to zero, then the probability of
agreement () is one. This is because all sources agree
unanimously.
iii.
A presumed value must be supplied for the probability of an

agreement occurring by chance or coincidence ().
iv.
If contradictions () is zero, the probability of agreement ()

must increase by the factor of 1 , which is the probability
that the agreement is not a coincidence, for each agreement. For
example: if = 0.2 then 1 would result in = 1 0.21 = 0.8
and 2 would result in = 1 0.22 = 0.96. Or to explain more
simply: if the probability of coincidence is 0.2 then the
probability of 2 coincidences is 0.2 0.2 which makes the
probability of 2 agreements not being a coincidence = 1
0.2 0.2 = 0.96.
v.
Following our previous rules, and taking contradictions into

account, the probability of agreement () must increase by the
factor of
+1
1 +11 . As you can see, if = 0 then this equation is the

same as 1 , but with contradictions () as 1 or greater it
reduces the value harmonically. This is to say that each
disagreement roughly halves the probability that all sources are
in mutual agreement.
p.562
The formula calculated to meet all of the above rules is as follows:

+1
1
=
1 1+1
( )
1
is the probability.
is the assumed probability of an agreement occurring by chance or
coincidence.
is the total number of sources.
is the number of sources that contradict the premise.
is the number of sources that agree with the premise.
3. SOURCE SELECTION
The formula assumes that every relevant source is included in the
study. If only a small sample of the relevant sources are included in the
study then the researcher(s) must ensure the sample is large enough to be
representative of the body of literature it is meant to represent. If the
sample size is too small then the results will only represent the sources
tested. The absolute minimum number of required sources in a sample is
relative to the assumed probability of an agreement occurring by chance
or coincidence (). The formula suggests that the minimum number for
= 0.1 is 8 sources, for = 0.25 is 15 sources, and for = 0.5 is 27
sources. These are the minimum number of sources in a sample because
this is the point at which a higher number of sources will no longer
influence the results of the formula given the same values for and .
The formula does not take into account the credibility of one source
over another, but it assumes that all of the sources are equally valid. It is
up to the researcher(s) to exclude sources of poor credibility during their
source selection, or to address this concern another way. The criteria for
source selection should be addressed by the researcher(s).
p.563
4. IMPLEMENTATION
Before the statistical analysis can be implemented the sources must be
selected and each analyzed for implied premises. Each and every premise
must be extracted and classified, for example: the statement the man sat
down under the tree implies the following: (a) in this context there is at
least one man, (b) in this context it is possible for a man to sit down, (c) in
this context there is at least one tree, (d) in this context at least one tree is
tall enough for a man to sit under. This is the most time consuming part of
the study.
The context of each implied premise must be identified by the
researcher(s) and synonymous premises are grouped together. At the end
of this process the researcher(s) will have a list of premises, each with the
number of supported sources. At this point contradicting premises must be
identified and classified as a contradiction to another statement, e.g. in
this context there is at least one man might be contradicted by the
premise from another source and discussing the same context: in this
context there were no people.
The final variable is the value () for the probability of agreement
occurring by chance or coincidence, which has to be presumed by the
researcher(s). To put it another way: 1 represents the probability that
this is a true agreement and not a coincidental agreement. If a reasonable
value is not known then I recommend to consider whether a false negative
is desirable over a false positive, which is likely in most cases, and if this
is the case then the researcher(s) should choose a value for that would
be considered unreasonably strict by everyone familiar with their subject.
For example: the probability that an author writing of the Battle of
Hastings declares it to be in 1066 AD by chance is obviously less than
10% given that the range of possible years which could be written by
chance, or guessed at, is much greater than 10. In this example it is likely
that the true probability of chance agreement is less than 1%, but unless
this can be proven it is preferable to choose an unreasonably strict value,
such as 10%, which could cause a false negative but not a false positive.
For purely qualitative data 0.1 (10%) is usually an acceptably strict value
for . In extreme cases where the quality of the sources is suspect, the
researcher(s) may even choose a value as high as 0.25 to be certain of
avoiding a false positive.
p.564
5. ANALYSIS OF RESULTS
Any positive value indicates a majority agreement, with zero
representing no agreement. Negative values indicate that the implied
premise should be inverted (e.g. three disagreements to there was at least
one man becomes three agreements of there were no men).
The level at which statistical significance is reached, known as the
alpha level, depends upon the context of the study and so must be
determined by the researcher(s). Five percent is usual and generally
accepted, which for this formula would be any value greater than or equal
to 0.95. The context of the study should be considered when selecting the
alpha level.
To determine whether a sample of sources all follow a single school
of thought on all premises, the formula can be reapplied after each premise
is analyzed with as the number of premises, as the number of premises
that are not statistically significant, and as the number of premises that
are statistically significant. The chance agreement variable should be
kept the same. The result will be the probability, and from this the
statistical significance, that all of the sources in the sample represent a
single school of thought. If this is not statistically significant then it is
probable that the sample of sources represents multiple schools of thought.

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ALCHEMY

Alchemy Deciphered: Statistically Significant Evidence

Copyright 2016 Alasdair Forsythe

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Or, The Nature of Existence

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significant statements. The study is therefore self-policing as a forgery by

study and can be considered my personal interpretation of the given

Table of statistical significance for:

C. 0.95 A statistically significant number of statements have

A statistically significant number of statements have

ALCHEMY AS A SCIENCE OR SPIRITUAL DISCIPLINE

ALCHEMY AS A SCIENCE OR SPIRITUAL

The Victorian occult revival was a period of immense interest in all

ALCHEMY AS A SCIENCE OR SPIRITUAL DISCIPLINE

Achinstein, Peter. Scientific Evidence: Philosophical Theories &

The unfortunate consequences of this misconception are perpetuated

ALCHEMY AS A SCIENCE OR SPIRITUAL DISCIPLINE

A purely spiritual alchemy would never explain the existence of

The history of the Chinese alchemy of Taoism is not dissimilar to that

ALCHEMY AS A SCIENCE OR SPIRITUAL DISCIPLINE

[351] Even if you are able to apprehend the true nature of

Neither the Taoist alchemist sources nor the European alchemist

FINAL WORD ON SOURCES

FINAL WORD ON SOURCES

FINAL WORD ON SOURCES

1. Many alchemical tracts must be read for

This premise is statistically significant

[191] Your best plan will be to read many books on Alchemy

[189] be diligent in searching the books of the learned in this science;

2. The complete instructions are never found in one book

2. The complete instructions are never found

This premise is probably significant, but not statistically significant

3. The genuine alchemists all agree with one

This premise is statistically significant

[452] Hermes, surnamed Trismegistus, is generally regarded as the

[164] The substance of our Art is one, and admits of no variation or

[835] Though the ancient Philosophers have written diversely of this

4. Some alchemical tracts are forgeries and do

This premise is statistically significant

5. Sometimes genuine alchemists lie about

This premise is not statistically significant

6. True alchemical statements are apparent where there is no contradiction

6. True alchemical statements are apparent

This premise is probably significant, but not statistically significant

their works exhibit so marvellous an agreement, that any true philosopher

7. Different alchemists appear to be in open contradiction to one another

7. Different alchemists appear to be in open

This premise is probably significant, but not statistically significant

[601] The expressions used by the different Masters often appear to

7. Different alchemists appear to be in open contradiction to one another

the alchemists are in disagreement, and this appears to be the general

8. Some alchemists wrote not to teach

This premise is probably significant, but not statistically significant

9. Do not believe any statement if you do not

This premise is statistically significant

do not go about to betray the Secrets of Nature) especially in those places

10. Alchemy is a secret