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Réfer. : AL2401M
Auteur : Thomas Norton.
Titre : The Chemical Treatise.
S/titre : or The Ordinal of Alchemy.

Editeur : J. Elliot and Co., London.
Date éd. : 1893 .
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T H E G O L D E N T R I P O D

-------
SECOND TRACT.
-------
THE
C H E M I C A L T R E A T I S E
OF
THOMAS NORTON,
THE ENGLISHMAN,

CALLED
BELIEVE - ME,
OR
THE ORDINAL OF ALCHEMY.
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A N E P I G R A M
WRITTEN BY M. M., ON NORTON'S CHEMICAL
TREATISE.
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As the Nile with its overflowing waters floods the surrounding country, and covers it with fertilizing slime, bearing in it the
promise of a rich and laughing harvest, so the genius of Norton
overflows its banks far and wide, while he makes known to us
the glorious works of Nature. Re spreads himself abroad over
an immensity of space, that he may fertilize the fields of Alchemy,
and rejoice the hearts of its husbandmen. If you are fortunate
you will catch beneath this wide expanse of waters a fish which
will satisfy the longing of your heart. And if you fail of success,
yet your mind will be stored with the precious treasures of
knowledge, and you will in any case be richly rewarded for your
labour. The treasures of Hermes are not laid open in one book:
perhaps one writer may render clear to you what another fails
to explain.

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THE TREATISE, CREDE-MIHI, OR ORDINAL,
OF THOMAS NORTON.
P R E F A C E F I R S T.
(By the author himself.)
T HIS Book shews to the initiated knowledge, but intensifies the ignorance of the vulgar. It is the book of honouring, increasing riches, and the book of the needy, putting to flight poverty. It is the book of confidence and truth, full of counsel for kings and of teaching for prelates,
a book useful tor sainted men, who wish to live unspotted of
sin; a secret book, the Book of the Gift of God, to chosen men
a pathway of true hope, a strength to those constant in firm
faith, and who unwaveringly believe in my words. Alchemy is
sought by the false and the true -- by false seekers without
number, but they are rejected. Many are aflame with the desire
of gain, but amongst a thousand thousand scarce three are
chosen. There are many called to knowledge, noble and poor,
learned and ignorant, but they will not submit to toil, or await
the time; they do not attain to the goal because they are
ungrateful. The Book of our Art is clear as light to the sons of
knowledge, to whom God has freely given to understand this
matter. Only let them believe this prophetical saying; to the
thankful all flows forth from the fount of Divine love.
This noble science is bestowed only on those who love justice with a devout mind, but to the deceitful, the treacherous,
and the violent it is denied, because their sins hinder the coming
of God's gifts.
This knowledge would often have been the glory of England's Kings, if their hope had been firmly placed upon God.

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4 THE HERMETIC MUSEUM.
One who shall have obtained his honours by means of this Art
will mend old manners, and change them for the better. When
he comes, he will reform the kingdom, and by his goodness and
virtue he will set an everlasting example to rulers. In his time
the common people will rejoice, and render praise to God in
mutual neighbourly love. O King, who art to accomplish all
this, pray to God the King, and implore His aid in the matter!
So the glory of thy mind will be crowned with the glory of a
golden age, which shall not then be hoped for as future.

-------
P R E F A C E S E C O N D.
To the honour of the One God, who is Three Persons in One, this book has been written, in order that, after my death
learned and unlearned men might see how every one who will
follow my good counsel, and ponder it well before he begins the
work, may obtain great treasure through the Art of Alchemy
But the book is also a storehouse of mighty secrets for the
learned. 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. For my part, I desire none of
that fame which the world can give, but only your prayers to
God for me, though you need not utter my name. Let no one
trouble himself about the author, but rather let him diligently
consider the contents of the Book. If you enquire into the
motives of men, you will find many who are induced to give
their minds to the study of Alchemy, only by the desire of gain
and riches; and such men are found even among Cardinals of
highest rank, Archbishops, and Bishops of lofty order, Abbots
and religious Priors, also among hermits, monks, and common
priests, and among Kings, princes, and lords of high degree.
For men of all classes desire to partake of our good things: merchants, and those who exercise their craft in the forge, are
led captive by a longing to know this Art; nor are common
mechanics content to be excluded from a share in it: they love
the Art as dearly as great lords. The goldsmiths are consumed

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THE ORDINAL OF ALCHEMY 5
with the desire of knowing -- though them we may excuse since
they have daily before their eyes that which they long to possess.
But we may wonder that weavers, freemasons, tailors, cobblers,
and needy priests join in the general search after the Philosopher's
Stone, and that even painters and glaziers cannot restrain
themselves from it. Nay, tinkers presumptuously aspire to exalt
themselves by its means, though they should be content with the
colour with which glass is stained. Many of these workmen,
however, have been deceived by giving credulous heed to
impostors, who helped them to convert their gold into smoke,
and though they are grieved and disappointed at the loss, they
yet buoy themselves up with sanguine thoughts, and hope that
they will after all reach the goal; alas, too many have I known,
who, after amusing themselves with delusive hopes through a
long life, have at last died in squalid poverty ! For them it would
have been better if they had stayed their hands at once, seeing
that they met with nothing but disappointment and vexation of
spirit. For, surely, he who is not very learned will do well to
think twice before he meddles with this Art. Believe me, it is by
no means a light matter to know all the secrets connected with the
science. Nay, it is a profound philosophy, a subtle science, a sacred
alchemy. Concerning which I here intend to write in a style
manly, but not curious. For he who desires to instruct the common
people should speak to them in a language they understand.
But though I must express myself in a plain and unassuming
style, no candid reader should therefore contemn me. 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

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6 THE HERMETIC MUSEUM.
through the wilderness of their words; yea, many have been
reduced to despair. Anaxagoras indeed acquitted himself better
than the rest, in his book " Concerning Natural Changes." Of
all the ancient Sages whose writings I have read, he lays open
most plainly the foundation of our knowledge. For this very
reason Aristotle is wroth against him, and attacks him most
virulently in many passages, as I can shew, his purpose being to
keep men from following him. For he (Anaxagoras) was full of
wisdom and love: may God above reward him for his goodness
and pardon the evil deeds of those who sow the seeds of enmity
and hatred. To the latter class belonged that monk who set
forth a pretentious book of A Thousand Receipts, from malice
and the love of mischief -- which was copied in many places,
and deceived and deluded numerous enquirers, and reduced
them to beggary; moreover, he represented true and approved
men as forgers and impostors. For this reason I am impelled
by pity to set forth the truth in a few simple words,
in order to warm you against false and deceitful teaching, if
indeed, you will pay attention to me and to my words. 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. For God is Truth, and it is He who
shews this Art to men: therefore keep yourself above all things
unspotted from the slightest taint of falsehood. Let it be fixed
in your mind as an abiding principle, under no circumstances to
procure for yourselves " adulterated " metals, like those who seek
to accomplish albifications and citrinations, which cannot abide
a searching test, and by which they produce false silver and
false coin for the purpose of duping the credulous. But 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

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THE ORDINAL OF ALCHEMY 7
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 would enjoy the fruit of his labour,
should be satisfied with such wealth as is sufficient. Let him not
waste time and trouble on divers methods of procedure, but let him
follow the directions of this Book, which is called the " Ordinal of
Alchemy," the Crede-mihi, an everlasting standard. For as the
Ordinal instructs the presbyters concerning the ministry of the
days which they must observe so all the true and useful teaching
of ill-digested books on Alchemy is here set forth in proper
order. Wherefore, this Book is of inestimable value for the
acquisition of the precious science, nor can its truth ever be
denied, though it be composed in an unassuming style. As I
have received this Art by Divine Grace, so I set it forth to yon
in seven chapters as fully as my fealty will permit. For I
remember what is said about the judgment of God at the last day.
The first chapter will shew what persons from among the common people can attain to this knowledge, and why the
science of Alchemy was by the Ancients called blessed and
sacred.
In the second chapter will be set forth the wise joy and the long labours of those who follow this Art.
The third chapter will, for the sake of my fellow-men, contain a faithful description of the substance of that Stone
which the Arabians call the Elixir. There you will learn whence
it is obtained.
The fourth chapter will treat of the gross part of the work, which is foul and little suited to delicate persons.
The fifth chapter is concerned with the subtle part of the process which God has ordained for the learned only, but which
few of the learned ever comprehend; so that the secret is really
possessed by very few.
The sixth chapter deals with the question of proportion, and with the agreement of this world below with the sphere of
heaven above, of which a right understanding greatly helps
many learners, and proves of great assistance to them in our
wonderful Art.
The seventh chapter will truly set forth to you the principles in accordance with which your fire should be regulated.

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8 THE HERMETIC MUSEUM.
Now, O Lord, do Thou guide and assist me, for I desire to gird myself to my task! Everyone that shall happen to read
this Book, I implore to offer up prayers for my soul, and not to
alter that which I have written, for the better or for the worse,
on the pain of my most grevious anathema. For where the sense
is obscure this is for the purpose of secrecy; but if a single syllable
be altered in a critical passage, it may destroy the value
of the whole book. Therefore, see that which I have written be
preserved intact, for though the language be humble, yet it
conveys truths of most momentous importance, and it should
be read not once or twice, but twenty times. Your best plan
will be to read many books on Alchemy, and this one last of all.

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THE ORDINAL OF ALCHEMY 9

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THOMAS NORTON'S
C H E M I C A L T R E A T I S E.
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CHAPTER I.
A MOST wonderful Magistery and Archimagistery is the Tincture of sacred Alchemy, the marvellous science of the secret Philosophy, the singular gift bestowed upon men through the grace of Almighty God -- which men have never discovered by the labour of their
hands, but only by revelation, and the teaching of others. It
was never bought or sold for a price to any of those who
sought after it; but it has always been granted through the
grace of God alone to worthy men, and perfected by long labour
and the lapse of time. It was given to relieve the estate of
man; it puts an end to vainglory, hope, and fear, and removes
ambition, violence, and excess. It mitigates adversity, and
saves men from being overwhelmed by it. Whoever has
perfect knowledge of it, eschews extremes, and is content with
the middle way. Some disdain to call this Art sacred, because
they say that Paynims sometimes acquire a knowledge of it,
though God cannot be desirous of conferring any good thing upon
them, seeing that their wilful and stubborn unbelief renders them
incapable of possessing that which is the cause of all good.
Moreover, it is affirmed that our Art produces nothing but gold
and silver, which are coined into money, or fashioned into cups
and rings, but are approved and accounted by wise men the
least valuable and precious of all things which are upon the
earth; and hence men of this school conclude that this science,
if judged by its effects, cannot claim to be regarded as sacred.

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12 THE HERMETIC MUSEUM.
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 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 more -- and
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.
But even if this Art could, on account of its effects, be
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THE ORDINAL OF ALCHEMY 13
justly denied a claim to sanctity, it would still be sacred on
account of its nature and essence. For as, on the one hand,
no one can discover it except by the grace of God, so it is also
holy, because it is a divine labour and work to change vile
copper into the finest silver and gold. For no one could discover
a method of producing such effects by his own thought,
seeing that the substances are divers, and man cannot separate
that which God has joined together. Nor could the course of
Nature be quickened, unless God Himself had granted the aid
of this mighty science to those whom He loves. Therefore, the
ancient Sages have well called Alchemy a sacred science; and
no one should be so presumptuous as to cast away the blessed
gift of God. For let us only consider that God has hidden this
knowledge from great and learned doctors, and out of His
mercy has revealed it to men of low degree, who are faithful
lovers of truth, and lowly of heart; and as there are only seven
planets among the vast multitude of the stars of heaven, so
amongst millions of millions of men hardly seven attain to this
knowledge. As we watch men's lives, we see and learn that
many scholars of profound erudition, with countless other
enquirers, have striven to acquire our science, and yet that all
their labour has produced as a net result -- nothing. Though
they have spent all their substance in the search, it has nevertheless
turned out a failure. They have again and again missed
the mark at which they aimed; and at last they have given up
the quest in despair, and have arrived at the bitter conclusion
that the Art is nothing but rank fiction and imposture. As the
outcome of their fruitless enquiries they have begun to denounce
our Magistery for a vain and empty thing. Let me tell such
men that they take too much upon themselves in thinking that
that must be nought which their wisdom is not sufficient to
compass. But we are not greatly troubled by their calumnies
and injurious words; for those who are wise in their own conceits,
while in reality they understand nothing, are not the guests
for whom our feast is prepared. Though these men cannot
understand our Magistery, yet, for all that, it must remain true;
and though its truth be denied by some who are lifted up by
the vain pride of empty wisdom, all wise men will admit that those
who have confessedly never looked upon a thing cannot be allowed

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14 THE HERMETIC MUSEUM.
to give an authoritative opinion about it. It would be foolish
indeed to attach any value to a blind man's opinion about a
painting; and though these men are so proud of their profundity
and wisdom, I very much doubt whether they could build the
tower of St. Paul's (London), or remove it from its foundations
But it is more difficult still to believe that they are keen enough
to penetrate the most profound secret which this world contains
Well, now, we will say no more about them, but deliver them
over to the wretchedness of their own ignorance.
Now, you who seek this wisdom, learn to distinguish the false from the true. All true enquirers into the Art of Alchemy
should be well versed in the primary philosophy. Otherwise all
their labour will be vain. The true seeker undertakes the search
on his own account; for while he eagerly hopes to find our
Delectable Stone, he does not wish to see others involved in any
loss he may incur. He therefore conducts all the experiments
at his own cost, nor does he grudge the expense which their
labour requires. He consumes his substance and empties his
coffers, and advances step by step with great patience, basing his
hope on God's assistance alone. Impostors, on the other hand,
wander in ragged gown from city to city, and set traps for the
unwary whom they may dupe with their pretended knowledge
and outwit by vain talk and perjury. They say that they can
augment silver, and affirm with a false oath that they can multiply
both gold and silver, and thus they ingratiate themselves
with the covetous, producing the excellent conjunction of Fraud
and Avarice. But in no long time the multiplier of gold is found
to have deceived his credulous victim with his magnificent
promises and his perjured assertions -- and the covetous man is
reduced to beggary. This must be the result if one is not from
the very first on his guard against the deceitful language of the
multiplier. Of these persons I might speak at great length, but
am afraid of encouraging men who are of themselves disposed to
evil. I fear that by saying any more I might possibly do as
much harm as good, and therefore I will only add one word to
the wise: If these persons really possessed the knowledge to
which they pretend, they would take good care not to make it
known to others, nor would they have any need to go about
boasting of their knowledge, and cheating the credulous out of

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THE ORDINAL OF ALCHEMY 15
their money. If these impostors were punished according to
their deserts in all places where they drive their fraudulent trade,
there would not be so many of them. Now these fellows put
forward lying assertions about Nature when they speak of the
multiplication of metals. For of this one thing you may rest
assured: 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 underground --
and 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

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16 THE HERMETIC MUSEUM.
places, this or that metal is gradually formed. Only few parts of
the earth are suitable for such generation -- how, 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. A certain portion of any metal can
never be increased in quantity by the action of an inherent principle;
and herein minerals differ from vegetables and animals.
A vegetable seed, such as an acorn, virtually contains within itself
the trunk and the leaves of a tree, though they cannot at a given
moment be discerned with the eye. But metals always remain
exactly the same in their composition, though they be dissolved
with strong waters. An ounce of silver can never become more
or less than an ounce of silver. For nothing can be multiplied
by inward action unless it belong to the vegetable kingdom, or
the family of sensitive creatures. But the metals are elementary
objects, and possess neither seed nor sensation. Hence we conclude
that all multipliers of metals should be forbidden to exercise
their fraudulent trade. For when a metal has once been generated,
it is never added to by growth. Nevertheless, we have
known one metal to be transmuted into another of a different
kind by means of the cognate nature of their substances; so,
for instance, iron has been changed into bronze. But nothing
can produce real silver or gold except the Medicine of the Philosophers.
Hence the falsehoods affected by the multipliers are
eschewed and shunned by all true Sages. But all honour and
reverence is due to the genuine Art of sacred Alchemy, which is
concerned with the precious Medicine that has virtue to produce
pure gold and silver. Of this an example exists in a certain city
of Catalonia, which Raymond Lullius is supposed to have drawn
up. It consists of a series of seven images, and is designed to

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THE ORDINAL OF ALCHEMY 17
shadow out the way of truth. Three of these pictures represent
matronly figures of solid silver, and four of them represent men
of gold in flowing garb. On the hems of their garments appear
certain letters, the meaning of which I will proceed to expound.
I was once an old iron horse-shoe "-- such is the inscription on the garment of one woman --" but now I am the purest silver."
" I," says another woman, " was iron smelted from the ore, but
now I am become pure and solid gold." " I," says a third, " was
once a battered piece of copper: now I am all silver." The fourth
figure says: " I was once copper, generated in a vile place, but at
the bidding of God I have now become perfect gold." " I," says
the fifth figure, " who was once fine and pure silver, am now more
excellent gold." The sixth figure proclaims that it was during
200 years a leaden pipe, but is now known by all for honest silver.
The seventh says: " A wondrous thing has happened to me -- I
have become lead out of gold. But certainly my sisters are
nearer than I."
This science derives its name from a certain King Alchymus of illustrious memory, who, being a generous and noble-hearted
prince, first set himself to study this Art. He ceased not to
question Nature by day and by night, and at last extorted from
her a blessed answer. King Hermes also did a like thing, being
deeply versed in every kind of learning. His " Quadripartite "
deals with the four great branches of natural science: astrology,
medicine, alchemy, and natural magic; and therein he expresses
himself as follows: " Blessed is the man who knows things truly
as they are, and blessed is the man who duly proves that which
appertains to knowledge." It was his opinion that many are
deceived in thinking that they understand that of which they do
not know the cause. It is an old proverb that in a bushel of
imagination there is often not even a grain of true knowledge.
It is also true that by the habit of proving everything, and by wise
discernment, learned men are even now adding to their stock of
information. By knowledge men understand themselves and all
things; without knowledge men are beasts, and worse than
beasts. Lack of knowledge renders men fierce and wild, but
instruction makes them mild and gentle. It is now the custom
for nobles to despise those who desire to understand the secrets
of Nature; but in olden times even Kings ordained that no one

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18 THE HERMETIC MUSEUM.
should be instructed in the seven liberal sciences except those
who were nobly born, and brilliantly endowed, and that he who
had once devoted himself to knowledge should be bound to spend
his life in its pursuit. Hence the Ancients called these sciences the
seven liberal sciences, because those who wished to become perfect
adepts in them should delight in them in a spirit of liberty.
Freedom from all mundane cares is necessary for him who would
apply himself thoroughly to the study of human law, and he who
wishes to become a ripe scholar in many sciences, has much
more solid reasons for turning his back on the world's toils and
pleasures. This fact sufficiently shews the ground on which
learned men are despised. Yet the glorious memory of the man
who increases day by day in the knowledge of truth, can never
perish. The man who loves wisdom, justice, and grace, may be
rejected in many places, but time will circle his brow with a crown
of gold. In the meantime, we must expect that those who love
knowledge for its own sake shall be scorned by the ignorant
multitude. Nevertheless, it should be borne in mind that though
many devote themselves to this study for the sake of mere gain,
yet avarice and science are incompatible yoke-fellows; he whose
affections are set on mere lucre, will never discover the secrets of
this Art. But he who delights in knowledge for its own sake
approaches the study of our Art in the right spirit, and such a
man is bound to succeed. There is no need to lengthen out this
chapter any further, since we have already set forth who they are
that may, with reasonable hope of success, apply themselves to
the study of sacred Alchemy. Let me repeat that any such person
should be a faithful Christian, and a man who is not easily
moved from his purpose. He should be free from ambition, free
from the necessity of borrowing from others, full of patience and
endurance, and of unwavering confidence in God. He should be
prepared to follow knowledge through good and evil report. His
life should be free from guilt, falsehood, and sin. Such men alone
possess mental aptitude for becoming proficients in this science.
The next chapter deals with joy and sorrow.

CHAPTER II.
In Normandy there once lived a monk, who deceived many persons of different ranks in life. When his mind had become

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THE ORDINAL OF ALCHEMY 19
filled with the vain conceit that he had a perfect knowledge of
this Art, he gave himself up to such violent joy that he almost
went out of his senses. Whose preposterous zeal I will attempt
to excuse by adding the following brief narrative for the sake of
illustration:--
This monk had led a vagrant life in France, in forgetfulness of his vow, and in the indulgence of his low desires. At last he
came to this kingdom, and attempted to persuade all men that
he had a perfect understanding of the Art of Alchemy, which he
said he had obtained from a certain " Book of Recipes." He
was desirous of achieving a mighty deed, which should hand
down the glory of his name to posterity, and for ever establish
his reputation in this island. He was always thinking how he
should spend the vast wealth which (he thought) he would soon
be able to procure. At last he said to himself: " Behold, I
know where I shall find a faithful man, who can aid me in this
matter, and help me to the fulfilment of my wish: which is, to
erect in a glorious manner on Salisbury Plain, fifteen magnificent
Abbeys in a short space of time, and each within a mile of the
other." In pursuance of this design, the monk came to me, and
laid open his whole plan, at the same time requesting me to
assist him with my counsel. I have promised before the shrine
of Saint James not to divulge his name; but yet I may without
prejudice to my vow speak about his foolish undertaking.
After telling me of his proficiency in this glorious Art, he
said that he wanted nothing but an opportunity of labouring for
the King's good, and permission from the Council to buy land
for the aforesaid Abbeys. As to the expense, he said it would
he easy for him to make it good. But he was in great doubt,
where, from whom, and how he was to purchase the land. After
listening to the exposition of his lofty design, I desired to test
his learning and his knowledge of scholastic science; and I
found that in these branches of attainment he was sadly to seek.
Yet I contained myself, and kept my own counsel, in order that
I might learn more about his designs. So I told him that the
matter was not of sufficient importance to be laid before the
King, for everyone would look upon the same as an idle tale, if
no proof of his pretensions was forthcoming. The monk
answered that he had in the fire a substance which would supply

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20 THE HERMETIC MUSEUM.
him with all that he needed, and that within forty days
he could triumphantly demonstrate to me the truth of his
words. I replied that I would not now press him any
further, but that I would wait the allotted time. But when
the date which he had fixed arrived, the monk's science
evaporated, and all his Abbeys and lofty designs vanished into
thin air; as the impostor had come, so he departed, not without
great shame and confusion. But shortly afterwards I heard that
he had deceived many kind-hearted people, and had then again
returned to France. It seemed a great pity that fifteen abbeys
scats of religion, sanctity, and learning, should so unceremoniously
have vanished with him ! It was also wonderful that such a man
could have deluded himself into the belief that he could erect
fifteen abbeys, while he himself could not live true to his vow of
obedience, and must needs wander about as an apostate vagabond
for the purpose of obtaining a knowledge of this sacred Art.
But I have already repeatedly said that just because it is sacred,
no false or deceitful person can attain to it. In order to illustrate
my meaning, I will now add another example. There was a man
who thought that he was as deeply versed in this Art as
Raymond Lullius or Friar Bacon, for which reason he was so
presumptuous as to call himself peerless. He was the priest of
a small town, not far from the city of London, and was thought
by others to have little skill in preaching. This man felt sure
that he had discovered the secret of our Art, and so, in order to
advance his fame, he formed the design of throwing a bridge
over the Thames for the benefit of travellers, and for the convenience
of the whole neighbourhood. But nothing would serve
him but he must set up a grand and lofty structure which should
compel the admiration of all beholders. It was to have towers
covered with flaming gold, and its pillars were to be such as had
never been seen before. He frequently spoke of the new thing
which he was going to accomplish, for his bridge was to be seen
far and wide by night, and was to endure for ever; its glory was
never to grow dim. Then he revolved different plans in his
mind concerning the best manner of carrying out his design.
At first he thought that flaming torches would answer his purpose,
and elaborated a plan of setting them up in sufficient
numbers. But soon he was seized with a fear that after his

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THE ORDINAL OF ALCHEMY 21
death the trustees of his benefaction might neglect the torches,
and apply the money allotted to that purpose in some other way,
Thus he at length arrived at the conclusion that it would be best
to light up his bridge by night with great flaming gems and
carbuncles, such as should be visible far and wide, and radiate
their splendour in all directions. But here again he was troubled
with new misgivings, where such carbuncles could be found, and
where he should meet with wise and reliable men, who would
travel through all the countries of the world, and procure for him
a sufficient number of these jewels. These thoughts caused him
so much anxiety, that he wasted away to a mere shadow. All
this time, of course, he was firmly persuaded that he had found
the true secret of our Art. But when the year came to an end,
his Art and all his substance vanished with it; for he had opened
his glass vessel and found that it contained neither gold nor
silver. Then he flew into a great passion, and cursed himself in
the bitterness of his heart. For he had spent all his wealth, and
passed the rest of his life in poverty. What more shall I say
about him ? His case speaks for itself.
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. This easy and unquestioning confidence may bring in
its train poverty and vexation of spirit. The hope afforded by
such teaching is an empty delight and a veritable fools' paradise.
But the true sons of our Art stay their hope on God alone, since
they know that without Him everything is a delusion and a
failure, for they know that a man who has not the Beginning of
all Knowledge cannot conduct his enquiry to a successful end.
No man, O God, can comprehend without Thee, and though the
exposition of the Art be uttered in his ears, without Thee it is
but idle breath to him! Of Thee, O God, comes all blessed
and successful effort! Thou art of all good things both the
beginning and the end. Now I have told you something of
the joy which is caused by the vain hopes of foolish enquirers;
hear now also about the sorrow, of which this Art has been

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22 THE HERMETIC MUSEUM.
a source to many whose hopes have been grievously disappointed
The first cause of sorrow is to see and realize that among the many who seek this Art only few ever find it, and that no
one can attain this knowledge unless he be taught before he
begins; and he is truly learned, and finely endowed, who can
apprehend it by the teaching of another. The subtle shades of
natural differences must be well known to the man who desires
to be initiated in the most profound secret of the universe; and
no form of words can be so accurate as to safeguard the learner
against error. For many who have now departed this life have
gone widely astray before they finally succeeded in their
search after our Stone. Either at the very outset, or at a
later stage of the work, all are liable to error, until they are
enlightened by the teaching of experience, and hit upon the
proper regulation of heat and cold. Nobody is more liable
to error in respect to this matter than your bold and overconfident
enquirer. 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. The most grievous circumstance
connected with our Art, is that it you make a mistake in any
part of it, you have to do it all over again from the very
beginning. Anyone who gives himself up to this search must
therefore expect to meet with much vexation of spirit. He will
frequently have to change his course in consequence of new
discoveries which he makes. His experiments will often turn
out failures, his mind will often be in a state of doubt and
perplexity; and thus he will continue to be vexed by
conflicting results, until at length he reaches the goal of his
desire. Again, let me tell you a little more about the
sorrows and troubles of the Alchemist, which may considerably
moderate your desire to acquire the practice of this Art. At
first it is most difficult, as the Sages say, to find out among so
many impostors, the man who has a perfect understanding of
our science. And when you have found a truly learned master,
you have not yet by any means left all your trouble far behind you
If your mind is devoted to virtue, the Devil will do his utmost to
frustrate your search by one or the other of three stumbling blocks,

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THE ORDINAL OF ALCHEMY 23
namely, haste, despair, or deception. For he is afraid of the
good works which you may do if you succeed in mastering this
secret. The first danger lies in undue haste, which destroys and
mars the work of many. All authors who have written about
this Art, agree in saying, like the author of the little book of
"The Philosopher's Feast," that undue haste is of the Devil.
Hence he will the soonest make an end who tarries a little at
the beginning; and those who act otherwise will discover to
their cost the truth of the proverb which says that: "The greater
haste we make, the less will be our speed." For he who is in a
hurry will complete his work neither in a month, nor yet in a
year; and 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. Therefore be
on your guard against hurry, accounting it as a device of the
Devil. Time will not allow me to caution you with sufficient
vehemence of feeling against habits of hurried work. Many
pierce themselves through with sharp sorrows, because they are
always in a hurry, and full of impatience to reach the goal,
which comes about through the temptation of Satan. I will
say no more about hurry, but blessed is he who possesses
patience. If the enemy does not prevail against you by hurry,
he will assault you with despondency, and will be constantly
putting into your minds discouraging thoughts, how those who
seek this Art are many, while they are few that find it, and how
those who fail are often wiser men than yourself. He will then
ask you what hope there can be of your attaining the grand
arcanum; moreover, he will vex you with doubts, whether your
master is himself possessed of the secret which he professes to
impart to you; or whether he is not concealing from you the
best part of that which he knows. The Evil One will endeavour
to fill your mind with these doubts, in order to turn you from
your purpose by diffidence and despondency. Nor will anything
avail against his assaults, except the calm confidence inspired

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24 THE HERMETIC MUSEUM.
by virtue, and the sound conclusions of reason. Your fears will
be scattered to the winds if you quietly consider the high
character of your master and teacher; nor need you despair if
you can call to mind that he was induced to instruct you by
love, and by no selfish motive. It is difficult indeed to trust a
man who offers you his services; for such a person stands more
in need of you than you of him. But if your master be such a
man as I have directed you to seek, and if he has waited for
you to come to him, you ought to be strongly armed against
the shafts of distrust. If your master be at all such a man as
mine was, you can have no excuse for doubting him, for mine
was noble and true, a lover of justice, and an enemy to
deceit. Moreover, he was a good keeper of his secret, and
when others ostentatiously displayed their knowledge, he held
his peace as if he knew nothing. When others talked in his
presence about the colours of the rose, he would listen in grave
and impenetrable silence. Him I attended during many years;
but he would not impart to me anything of moment, until he had
made me submit to many tests for the purpose of proving my
disposition; and when he had found me faithful and true, and
had seen the great hope which I had conceived in my mind, I
obtained favour in his eyes through the will of God, and his
heart inclined to me. When at length he thought that I should
not be put off any longer -- since my scholarly attainments and
the generous aspiration of my soul had moved his heart, and
made it go out to me -- he took up his pen, and wrote to me as
follows: " My faithful friend and beloved brother, I am constrained
to accede to your request, as no other person like
you will ever come to me. The time has arrived for vou
to receive this favour of me on account of your manly
character and firm faith, your approved virtue and wisdom
your truthfulness, love, and perseverance, your constancy, and
the generous aspiration of your soul. This your excellent
mental condition I will now reward, to your lasting solace
and comfort, by divulging to you the mighty secret. For this
purpose it is necessary to converse with you by word of mouth
if I laid open to you the secret in writing, I should be violating
my oath. Hence it is necessary that we should meet, and when
you come, I will make you the heir of my Art, and depart from

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THE ORDINAL OF ALCHEMY 25
this land You shall be my brother and my heir in respect of
this grand secret, which is the despair of the learned. For this
reason give thanks to God for this message: it is better than to
become heir-apparent to a crown. For only those whom God
has chosen next to His own heavenly saints, ever receive this
Art by which He is so highly honoured. I will write no more
to you at the present time: mount on horseback, and come to me
without delay. " When I had perused these lines, I set out at
the very same hour, and at once hastened to my master, though
the distance exceeded a hundred miles. I continued with him
forty days, and learned all the secrets of Alchemy (although
before I had understood philosophy as well as any other person
in the kingdom). Yet it would be foolish to suppose that the
work itself can be completed within forty days: I say that I was
fully instructed within that time, but the work itself requires a
longer period. Then all that had been dark became as clear as
the light, when I beheld the secret gates of Nature unbarred; I
saw so plainly the causes and the rationale of everything, that it
was no longer possible for me to doubt or despair. If you are as
fortunate in your master as I, you will never be assailed by
despondency.
The third enemy against whom you must guard is deceit, and this one is perhaps more dangerous than the other two. The
servants whom you must employ to feed your furnaces are frequently
most untrustworthy. Some are careless, and go to sleep
when they should be attending to the fire; others are depraved,
and do you all the harm they can; others, again, are either stupid
or conceited and over-confident, and disobey instructions; some
have fingers retentive of other people's property, or they are
drunken, negligent, and absent-minded. Be on your guard
against all these, if you wish to be spared some great loss. If
servants are faithful, they are generally stupid; those who are
quick-witted, are generally also false; and it is difficult to say
whether the deceitful or the stupid are the greater evil of the two.
For when I had all my experiments in proper train, some
thievish servants ran away with my materials and utensils, and
left me nothing but the empty laboratory; and when I calculated
the cost, time, and labour of beginning the work all over again,
I had almost in the bitterness of my heart resolved to bid an

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26 THE HERMETIC MUSEUM.
everlasting farewell to this Art of Alchemy. For it will hardly
be believed how completely I had been stripped of all that I
possessed, although ten trustworthy persons still survive to attest
the fact. Indeed the blow was so great that it could hardly have
been inflicted on me by human agency alone, without the instigation
and co-operation of the Devil. I also made an Elixir of
Life, of which a merchant's wife bereft me, and I procured a
quintessence, with many other precious preparations, but of all
these things I was robbed by wicked men, and thus found, to my
smart, that in the sweetest cup of this world's joy, there is a
liberal infusion of bitterness. Let me tell you a little more of
what has fallen under my observation, concerning the perplexities
of this work. The calamity of which I am thinking happened
to a good and godly man; and I am the only person that can
give a true account of it.
Thomas Dalton, a devout and religious servant of God, possessed a larger quantity of the Red Medicine than has ever
been obtained by any other Englishman. Now a certain knight
of King Edward's household, named Thomas Herbert, dragged
this Dalton forth by violence from an abbey in Gloucestershire,
and brought him before the King, where he was confronted with
Delvis. For Dal ton had been scribe (secretary) to this William
Delvis, and Delvis had told the King about Dalton's skill in this
Art. Delvis was a faithful servant, who always stood in the
presence of King Edward, and he deposed that within an hour
Dalton had made for himself one thousand pounds sterling of
gold, fully equal to that of the royal coin: and he confirmed his
testimony by a most sacred oath upon the Bible. Then Dalton
looked full upon Delvis, and said: " O Delvis, thou hast perjured
thyself! Thou hast foully broken the pledge thou gavest
me, and hast betrayed me even as Judas betrayed his Master."
" I did, indeed," rejoined Delvis, " once swear to thee that I
would not betray thy secret; yet I do not consider myself as
guilty of perjury, since the service of my King and country
release me from my oath." Then Dalton soberly answered him
thus: " This subterfuge does not excuse thy perjury; for if it
did, how could the King himself trust thee, who hast confessed
thy perjury in his presence ? And," he continued, turning to His
Majesty, " I do admit that I possessed this Medicine for a long

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THE ORDINAL OF ALCHEMY 27
time; but at length it was only a source of grief and anxiety to
me -- and therefore after retiring to that abbey from which I was
brought hither, I throw it into a tidal river which is daily
renewed by the ebb and flow of the sea. Thus as much wealth
has been lost as would have sufficed for the outfit and support
of twenty thousand knights, who might have been willing to go
forth and recover the Holy Sepulchre. For the love of God, I
kept this Medicine many years, in order that through its means
I might succour a King who should undertake this expedition.
But as this sacred duty was forgotten, the Medicine is now
irrecoverably lost." The King replied that it was a foolish
act to destroy so wonderful a .treasure, and demanded that
Dalton should prepare some more of the Medicine. " No," said
Dalton, " that can never be." " Why not ? " enquired the King.
" How did you obtain it ? " Dalton replied that he had received
it from a learned Canon of Lichfield, whose works he had
diligently attended to during many years, until at length the
Canon had bequeathed to him as much of the Medicine as he
had ever possessed. Then the King gave Dalton four marks,
with liberty to depart withersoever he desired; and, at parting,
he expressed his grief and concern that he had not known Dalton
before. But as it often happens that the worst tyrants are
found in the retinues of kings, so Herbert now caused Dalton to be
seized, robbed of the money which the King had given him, and
carried off to Stepney, where he detained him a long time.
Thence Dalton was conveyed by Herbert to a castle in
Gloucestershire, cast into the dungeon thereof, and kept close
prisoner for four years, during which period he was tormented
by Herbert in every conceivable manner. At length he was led
forth to execution, and when he saw the ministers of death, he
said: " O blessed Lord Jesus, I have been separated from Thee
too long: Thou didst give me this knowledge, and I have used
it without overweening pride. I have not been able to find a
fit person to whom I might have bequeathed my wisdom.
Therefore, dearest Lord, I now resign Thy gift into Thy own
hands." Then he poured forth a devout prayer, and thereupon
turned to the executioner and said, with a smile, " Now thou
mayest work thy will."
When Herbert heard these words, his eyes filled with tears,
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28 THE HERMETIC MUSEUM.
because neither deceit, imprisonment, nor death could induce
his victim to yield up the precious secret; and he bade his
servants let the old man go, as his obstinacy was not to be overcome.
Then Dalton arose, looked about him with sadness and
disappointment depicted in his countenance, and departed with
a heavy heart; for he had no desire to live even another year
This injury happened to him through the greed and cruelty of
godless men. Herbert died not long after, and Delvis lost his
life at Tewkesbury. Such are the sufferings which they who
aspire to a knowledge of this Art, must lay their account with
having to bear. Yet we also see how the greed of wicked men
over-reaches itself. For if Herbert had treated Dalton with
kindness and gentleness, instead of with cruelty, insolence, and
violence, much advantage might have been reaped not only by
the King, but also by the entire commonwealth. Yet we need not
wonder that gracious means were not used, for sin reigns everywhere
in this kingdom. Otherwise, the people might have
obtained great relief from rates and taxes, and much money
might have been bestowed in charity among knights, priests, and
the common people. Hence we may learn that profligate
violence is incapable of acquiring wisdom; for virtue and vice
are contrary the one to the other, and men abandoned to the one
cannot receive the reward of the other. If vicious persons could
gain a full knowledge of this Art, their overbearing insolence
would grow unendurable, and their ambition would overleap all
bounds; they would by its means become worse men than they
were before. Now this chapter respecting the delights and
sufferings of our Art is finished. The next will declare the
Matter of our Stone.

CHAPTER III.
Tonsilus had been engaged in the momentous search during more than sixty years. Bryan, too, and Halton, in the
western parts, had been employed day and night in practical
experiments; yet they did not find this noble science, because
they did not know the Matter and root of the Art, but sought it
by a mistaken method, until they had wasted their lives and
goods. They were put to great expense, loss, and suffering, by
the recipes according to which they worked. Then Tonsil

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THE ORDINAL OF ALCHEMY 29
complained to me with tears that he was in great bitterness of
soul, because he had spent the better part of his life on false
receipts, vile substances, herbs, gums, roots, and grasses, of which
he enumerated many species, as, for instance, crowfoot, celandine,
mezerion, lunaria, and martagon -- also upon hair, eggs vervein,
excrements, and urine -- upon antimony, arsenic, honey, wax, and
wine -- on quicklime, vitriol, marchasita, and all kinds of minerals
-- on amalgams, albifications, and citrinations. All had been
reduced to nothing by his operations; for he had not well considered
his purpose, and the due proportions of natural truth.
After he had failed with all these substances he thought nothing
could be better than to operate on human blood, until I told him
that by a fierce fire blood was destroyed, and converted into
smoke. Then he besought me by the love of Christ to declare
to him the true substance of the Stone. " Tonsil," I replied,
" what good would it do an old man like you ? Renounce this
pursuit and give yourself up to prayer; for that is what your
time of life requires. If you did know the substance of our
Stone, you would fall a victim to old age before you could
prepare it." But he bade me not to trouble myself about what
might be the result to himself. " It would be a comfort to me
at least to know the substance of the Stone which I have sought
so long." " Tonsil," I said, " your request is more easily made
than granted. For all the authors ho 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,

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30 THE HERMETIC MUSEUM.
he can never attain to a practical knowledge of our Art.
But though I may not reveal to vou for the sake of
charity what has never yet been plainly set forth by the
brethren of our Art, I may at least give you some comfort by
answering as straightforwardly as I can, any questions which
you may like to put to me." " Good Master," he replied, " tell
me truly whether the substance be Sun (gold) and Mercury, or
Sun and Moon (silver), or whether these three must be taken
together; or whether it be Gold by itself, or Mercury by itself,
or whether Sulphur with these two be the substance of the
Stone? Or, is salt of ammonia nearer the truth, or is some other
mineral the right thing to use in our Art ? " " The questions
you have put, Tonsil, are wisely and astutely conceived
nevertheless, you have not named the substance, except
generically. For you must take a part of these, and of other
things at various times, according to the requirements of the
Art. Divers things are used in the preparation of our Stone,
but there are two materials, and only one Stone. Between the
two there is the same difference as that between a mother and
her offspring; or, looking at the matter from another point of
view, the difference resembles that which exists between male
and female. These two substances will furnish you with all that
you need. As for the white Tincture, if you are wise, one of these
you shall find to be a Stone, which is rightly named, because, like
a stone, it is indestructible by fire. Yet it is not like a stone to
the touch or the sight, but is a fine earthy powder, of a dull red.
In its separate form we call it our ground litharge; at first it is
brown and ruddy, and then of a whitish colour. It is called our
chosen Marcasite, and one ounce of it is worth more than fifty
pounds. Yet is it not sold in the cities of Christendom, but he
who desires it, must either get it made by someone else, or
prepare it himself. There is this advantage concerning it, that
to make it once well dispenses with all need of repeating the
task. 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. Thus have I laid bare to you a great
secret, more plainly than any of the dead masters. Then,

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THE ORDINAL OF ALCHEMY 31
Tonsilus, you must also have another Stone, or else you want
your principal material. This Stone is most glorious, fair, and
bright. It is sold as a stone, and looks like a stone of singular
transparency and brilliance. One ounce of it may, in most
places, be obtained for about twenty shillings. Its name is
Magnesia, but its real nature is known to few. It is found
on the tops of the highest mountains, and in the lowest
depths of the earth Plato knew its properties and called
it by its name. Chaucer says, in the Canon's Tale, that it
is called Dytanos, thus defining an obscure term in language
still more hopelessly obscure; but it is impossible to understand
a thing if for one unintelligible term another still less intelligible
is substituted. Nevertheless, my Tonsilus, I will endeavour to
explain to you the meaning of Magnesia in our own tongue.
Magos is Greek, and is equivalent to the Latin mirabile; aes is
money, ycos, science, A is God; that is to say, it is a matter in
which much divine knowledge is involved. Now you know what
Magnesia is -- it is res aeris, and in it lies hidden a wonderful and
divine secret. These two stones, my Tonsilus, you must take as
your materials for the preparation of the Elixir. .Although at
first no further materials are needed, yet, as I have already
hinted, divers other things are of great use in our Art. The
great secret was never before so plainly expounded. But take
my explanation in all its fulness; and I will pray God, lest
my excess of frankness be reckoned to me for a crime -- for I
fear that I have suffered my pen to run riot. Though few may
understand what I have said, yet there are some students of this
Art so subtle, cunning, and keen-witted, that still fewer data
would suffice to them for the discovery of all that we know.
Nevertheless, God shall provide that none shall find it except the
man of a pure and virtuous life. It was with this end in view
that the ancient writers concealed with so much solicitude the
matters of our Stone, which I have here declared. You need no
other substances but these two for the preparation of the white
Stone, except salt of ammonia, and that kind of sulphur which
is extracted from metals. These two substances suffice for the
fulfilment of your desire; none but these two finally abide the
test of the fire. Sulphur is burned, and loses its colour. But
our Litharge is indestructible. Do not set about with any

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32 THE HERMETIC MUSEUM.
metal or quicksilver. If you destroy its whole composition,
some of its component parts will be of use to you. But the
principal substances are the two which I have mentioned, namely,
Magnesia and Litharge, its brother."

CHAPTER IV.
I will not attempt to escape from the task which I have undertaken to expound the great work: I will instruct you as
fully as possible in this secret, and all my endeavour shall be to
make known to you the truth. As far as I may do so without
prejudice to my vow, I will be your guide, and shew you the way
to the goal of your desire. If you consider into what a state of
obscurity and confusion the different parts of this work have been
wilfully thrown by the old writers, you will understand the difficulty
of my task. None of them has declared more than one
point of our experiment, and for this reason their writings, even
if you understand them, will not enable you to practise the Art
yourself. Arnold testifies in his books that the central secret of
our Art is to know the substance on which it is based; and in
his work " Multifary," where he shews how pure and simple
essences are to be recognised, he says that our fundamental
matter is of two kinds; but he does not tell us how they are to
be found. Their names you have already learned in the last
chapter. Friar Bacon dwells more fully on this point, where he
says: " Divide all parts into their cognate elements. For the
unearned do not proceed in this way; but they continue pertinaciously
and senselessly to add more and more to a divisible
substance -- and while they fancy that they are on the point of
bringing to perfection the flower of our Art, all that they really
effect is the multiplication of error." In this passage Bacon, like
his predecessors, appears fearful of saying too much. Perhaps
you also remember what Avicenna says, in his " Gate ": " You
must go forward to perfection by true teaching in accordance
with the facts of Nature: you must eat to drink, and drink to eat,
and in the mean season be covered with perspiration." Rhasis
expresses himself to the same effect, but warns us against suffering
the matter to consume its food too quickly: " Let it assimilate
its aliment little by little." Of this rule the Prophet also makes
mention, if you rightly comprehend his meaning: " Thou hast

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THE ORDINAL OF ALCHEMY 33
visited the earth," he says, " and watered it: Thou hast multiplied
its wealth: the fruitful land hast Thou turned into a dry place,
and the arid land into a river of water." When it has plenty of
meat and drink, it is needful to watch at a time when the body
craves sleep. For our labour demands constant vigils and great
diligence, and it must be nourished and fed with precious substances.
" Therefore let all poor men eschew this experiment,"
says Arnold, " as this Art is for the rich of this world "-- and I
myself can attest to ail poor men the truth of these words.
" Moreover," he continues, " 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. I advise you, therefore, ye poor, not to attempt the solution
of this mystery, but to stay your hands before it is too late. One
fourth of an ounce too much or too little may in a single hour
mar and destroy the labour of weeks. 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. Gentleness and patience will mark out to you the
safest method, and enable you to avoid the manifold dangers
which beset the enquirer's path. One of the most difficult
experiments in the gross work, is the classification of our
intermediate minerals. The different media that are used must
all be in a highly purified state, if the work is to be brought to a
successful conclusion. For the pure and impure, the mature and
immature, are by nature violently opposed to each other; that
which is fixed naturally adheres to fixed substances, and volatile
substances are sympathetically attracted by that which is volatile.
Everywhere Nature strives to produce harmony by drawing like
to like. Now you will find our gross work to be generically
impure; and it is a matter of great difficulty and danger,
requiring the utmost wisdom of the wise, and confounding the
folly of the ignorant. to purge our Substance from all foreign
matter. The learned as well as the simple are often led astray
at this point, and prove the truth of the saying of Anaxagoras,
that all men need to be taught discretion by bitter experience.

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34 THE HERMETIC MUSEUM.
Once I heard a wise man say that, at the present time, magnesia
(in a pure state) is sold in Catalonia, together with the other
intermediate minerals, so that the hands of a fastidious man
need now no longer be defiled with this dirty work; and if this
were really true, both the commencement and the consummation
of your work would be a much easier matter than it is under
ordinary conditions. For if you are compelled to do all that I
have had to accomplish, you will be wearied out before you
reach the work proper. The work of the Sages does not begin
until all substances are pure, both without and within. Let us
remember that as we are seeking a tincture which imparts perfection
to all things else, we must remove from it all that is foul
and vile. Of the different media, each has its own properties,
and its own function to perform, according to its essential
nature; of those media by which our experiment is advanced,
some are of their own nature helpful, and others are harmful
Our Apothecaries do not understand the secret of their preparation,
and we refuse to instruct them, because we know that they
would adulterate them (for the purpose of deceiving their
customers) rather than take diligent and conscientious pains to
let their drugs be genuine and pure. It is their practice (as I
know by bitter experience) to ask a high price, and to furnish
an untrustworthy article. If a man would have materials on
which he may rely, he must not be afraid of soiling his own
hands, nor must he shun expense, though it may swallow up
all his hoarded wealth. In the gross work that man is
furthest from the goal who is in too great a hurry to reach it.
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, if indeed one is
skilled in the art of augmenting his medicine; and the attainment
of this skill is one of the great objects of our Magistery.
There is no need for me to name in this place the different
minerals which are required, seeing that Albertus has most fully
discussed this point. I might say much about the properties of
minerals; but the discussion would prove barren of results in
the advancement of our Art. One of the most important
conditions of success is the mechanical skill in the manipulation

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THE ORDINAL OF ALCHEMY 35
of experiments; in regard to these it is possible to go astray in
a thousand ways, the path being beset with all but insurmountable
difficulties at every step. Therefore, believe that which the
ancient writers tell us -- that nothing can be rightly done without
experience. Consider all circumstances, and take care to secure
uniformity in all that is required. Use one vessel which is
simple both in material and in shape; beware of one made of
mixed material, lest some accident happen at a critical moment.
This general admonition will save me the trouble of laying
down, and you the trouble of remembering, a hundred special
cautions; and this instruction may suffice for him who is wisely
intent on the practice of our Art. If your servants are faithful
and true, you will be able to carry out your experiments without
constant vexation. Therefore, if you would be free from all fear,
over the gross work, follow my counsel, and never engage
married men; for they soon give in and pretend that they are
tired out, as I can assure you from my own experience.
Hire your workmen for certain stipulated wages, and .not for
longer periods than twenty-four hours at a time. Give them
higher wages than they would receive elsewhere, and be prompt
and ready in your payments. For your kindness will stir up
in their hearts love and reverence, and a spirit of zeal in the
conduct of the work committed to them; for they know withal
that they are liable to be discharged at once if they are negligent
in your service. Married men will not agree to be engaged for
such short periods; therefore, give them a wide berth. If I had
known and acted on this principle before, I might have been
spared much loss and vexation. In the pursuit of our Art, you
must preserve at all times your liberty of action; and you
should also take care, from time to time, to unbend your mind
from its sterner employments with some convenient recreation;
otherwise your spirts might be weighed down with melancholy
and despair, and you might lose heart for the continuation of
your work. There is no need to add much to this chapter, for
the ancient writers have already fully set forth all that I have
not yet touched upon. But that which they have omitted is
most plainly expounded in this Book. Hence it is called the
Ordinal of Alchemy, the supplement of all other works on
the subject. The following chapter is for the initiated, and

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36 THE HERMETIC MUSEUM.
shews all the rules to be observed in the subtle part of the
work.

CHAPTER V.
When Briseus was a money-changer, he caused loss to many persons, but to others his dealings were a source of delight
and joy; and as this fact seemed at the time a wonder and
marvel to all who heard of it, so in our own time -- not so very
long ago -- an almost miraculous event was observed to take
place: within the short space of ten days the same bed in a
house near Leaden hall was successively occupied by three
Masters of this Art, every one of whom possessed both the
white and the red Tincture; though hardly one person amongst
a million of men ever becomes possessed of the glorious prize.
One of them, as I was told, was from the Duchy of Lorraine,
the second hailed from the Midland Counties of England, the
third was the youngest, and was born near a Cross, which stands
at the boundary of three shires. Wise men had foretold from
the conjunction of planets that prevailed at his birth, that he
would be an ornament to England. Anyone might travel
through the length and breadth of Europe without meeting with
three such Masters. Two of them arc about to depart, but the
third will remain and do much good in this part of the world.
Nevertheless, the sins of our rulers will delay the good which
otherwise he might confer upon our country at once. The
oldest of the three Masters prophesied concerning this young
adept, that he would have to endure much suffering at the hands
of those who owed him the greatest debt of gratitude He
also uttered many other prophecies, some of which were verified
by the event, while the rest remain to be fulfilled. " One thing
is most certain," he said, " after great sorrow there will be great
joy in all parts of this country -- joy which will be experienced
by all good men." The youth enquired when this thing should
be, and the old man's answer was that it should come to pass
when the Cross was honoured by night and by day in the land
of God, and the land of Light: which thing will happen in due
time, but is delayed by the grevious wickedness of men. But
when the blessed hour arrives, this Art will be revealed to a
King; and more glorious things will then be brought to pass

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THE ORDINAL OF ALCHEMY 37
than it is possible for us to enumerate in this place, when he
shall have reformed our manners and abolished all abuses. He
will investigate this science in secret, and will be instructed in it
by hermits, or monks. So King Calid, in his time of need,
sought this knowledge of many, until it was imparted to him by
Morienus, who succoured the King with his counsel, being
removed thereto by his nobleness and virtue. But now we will
speak of this subject no longer, but proceed to give an account
of the subtle work. He that would understand it must be
deeply learned. He should know elementary philosophy if he
wishes to study Alchemy.
Now, let me tell you who are intent upon this Art, that when materials have by preparation been rendered fit for
generation, they must by division be separated into four
elements. If you cannot do this, go and learn of Hortulanus,
who has written a special treatise on the subject -- in which
treatise he shews how to divide wine into its elements. Moreover,
you should know the effects of the four qualifies -- heat, cold,
moisture, and dryness -- of which all things are composed; and
because in this Art you are specially desirous of obtaining a
colour which abides the fire, you ought also to know, before you
set about its production, how colours are generated. For every
colour that can be named is seen in our work, before the white
colour appears. Moreover, you must be able to melt your
substance easily, like wax or gum. Otherwise, according to the
Masters, it could not enter or penetrate metals. The substance
should be both fixed and fluxible, and have abundance of colour.
To conjoin these three contraries in one substance, is the great
secret of our Art. Nevertheless, an apt learner may find it
expounded in this chapter. And first -- to speak as briefly and
concisely as possible concerning the aforesaid four primary
qualities: heat and cold are active qualities; moisture and
dryness, on the other hand, are qualities of a passive kind. For
the latter are always passively subject to the former, as, for
instance, stones when they become lime, and water when it is
changed to ice. Whence you may easily see that nothing is
fully wrought except by heat and cold. Yet the passive qualities
have some power, as we find every day in mechanical operations,
in the baking of bread, the brewing of beer, and other processes

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38 THE HERMETIC MUSEUM.
brought about by the operation of moisture and dryness
Aristotle, in his physical treatise, and many others, say that
from action proceeds knowledge; thus they call practice the
source and root of speculation and of all science. For the
properties of all things are perceived by watching their operations,
as, from the colour of urine we hear physicians draw
conclusions in regard to the excess or lack of animal heat in the
body. By means of those four primary qualities, we study the
colours in the due order of their succession. But we can have
no real assurance respecting the white colour, except in a very
pure substance. You will be materially assisted in your task by
a knowledge of the way in which colours are daily generated.
Colour is the extremity of every transparent body; a clear substance
is here beautifully consummated. If dryness dominates in
a dry substance, its colour will most certainly be white. Of this
fact you may convince yourself by ocular proof in the case of
burned bones, or of quicklime made of stones. Where cold
prevails in a moist and clear substance, a white colour will be the
result, as is seen in the case of ice, or water indurated by frost
The cause has already before been declared in our philosophy,
but here I do not speak of common philosophy, but only adduce
these facts in illustration of alchemistic principles. And indeed
one fact explains another, as the offspring may be known by
looking at its mother. If heat operates on a thick and moist
substance, a black colour will be the result.
If you desire an illustration of this principle, you need only put some green wood on the fire. When cold is brought to bear
on a thick and dry substance, the colour which is produced will
be black. The reason is that the substance is compact and very
thick, and under the influence of cold which is destructive of life,
the thickness causes obscurity and absence of light; and
negation of colour is blackness. Thus you may accept it for an
universal fact that a clear substance is a white substance. The
efficient cause is not always the same; it is sometimes heat, and
sometimes it is cold. But blackness and whiteness (as every one
knows) are the two extremes of colour. Hence your work
must begin with blackness, if whiteness is its final perfection.
Red -- as the Sages say -- is an intermediate colour between black
and white. Nevertheless you may believe what I say: Red

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THE ORDINAL OF ALCHEMY 39
is the final colour in Alchemy. The Sages also tell us that pink
and orange are colours intermediate between white and red;
and that green and grey are intermediate colours between red
and black. Flesh colour is seen in very pure substances.
Physicians have discovered nineteen colours intermediate between
white and black in urine; of these colours one is whitish,
like that of the onyx stone. Magnesia appears to partake of
this colour -- though Magnesia throws out a mild, pure splendour
in the subtle stage of our Art; and here we behold all colours
that ever were seen by mortal eye -- a hundred colours, and
certainly a good many more than have been observed in urine;
and in all those colours our Stone must be found in all its
successive stages. In the ordering of your practical experiments,
and in conceiving the different parts of the work in your own
mind, you must have as many phases, or stages, as there are
colours. If you do not know the different stages of this Art,
you will find them in Raymond's " General Exposition of
Alchemy." Gilbert Kymer has indeed left us a fanciful book, in
which he describes seventeen proportions. But they do not
suffice for this science, of which he was never able to discover the
true secret, though he was profoundly learned in Medicine.
Such, however, is the strength of the human constitution, that it
often overcomes discase in spite of the doctor's physic: and the
physician's art is praised in many cases where his remedies had
nothing to do with the cure, or even retarded it. But the case is
different with respect to our mineral medicine; for our Art is
raised far above all generations, and exists only in the wisdom
of the Artist, as any wise man may discover by experience. Thus,
the true foundation of Alchemy consists in the proper graduation
of the work, and in the correct adjustment of heat and cold,
moisture and dryness; also in the knowledge that through these
qualities others are generated, such as hardness and softness,
heaviness and lightness, roughness and smoothness -- according to
the addition of these primary qualities in certain proportions of
weight, number, and measure. Under these three categories we
may range everything that God has made. For God has created
and ordered all things in accordance with certain proportions of
number, weight, and measure; and if you depart from these proportions,
you destroy the harmony of Nature. It is therefore a

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40 THE HERMETIC MUSEUM.
wise caution which is given by Anaxagoras, that we should not
proceed to join together our elements, until we have discovered
the exact proportion of weight in which all the elements are
found in the substances with which we have to deal. Bacon says
that the Ancients have concealed nothing except these proportions,
respecting which they give us no information. For when
they speak of proportions, they bewilder the student with the
most contradictory assertions. If you wish to know the truth
about these proportions, you may obtain it by studying the works
of Albertus, Raymond, Bacon, and Anaxagoras the Elder. You
must collect your knowledge from the pages of these four writers,
as one of them by himself will not afford it. Though you understand
the secret of joining the four qualities together into one
cohesive whole, yet the more difficult task of combining the
different elements still remains to be accomplished. A proper
union has to be effected between earth and water on the one
hand, and air and fire on the other. Though the third and the
second are the most noble of all, yet the first and the fourth
cannot be excluded. Earth is the most useful element, and that
of which we have the greatest need. Here lies latent the possibility
of growth and the power of generation; it is the earthy
litharge of our Stone. Without it there can be no generation
and no fixation thereof. For there is nothing fixed save earth
alone; all the other elements are volatile. Daily experience
teaches you that this is true of fire, water, and air. Fire is the
cause of expansion, and renders the substance capable of permixtion;
but the transparent splendour and beautiful colour arc
produced through the influence of air. Moreover, when air is
condensed, it produces substances which are easily melted, such
as wax, butter, and gum; these are liquefied by a very slight
degree of heat. Water purifies by ablution, and causes mortifying
things to revive. There is nothing wonderful in the
multiplication of fire, and it is greatly inferior to the power of
multiplication inherent in earth. For earth daily produces fresh
herbs, while one spark of fire is miraculously enlarged only when
it is fed with plenty of combustible matter. Fire and earth are the
only elements that are capable of multiplication, and they cause
the power of multiplication inherent in our Stone. Of this earth
Albertus the Great says, that among all mineral substances

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THE ORDINAL OF ALCHEMY 41
lithargyrium (which he describes at some length) is the most
suitable for our white Elixir. We will now proceed to discuss
the conjunction of the elements; and, on this point, we may lay
down the following rules: (1) Combine your elements grammatically,
in accordance with their own proper rules. These rules
are the principal instruments for aiding the learned in this work:
for the two greatest contraries upon earth are fixedness and
volatility. All the grammarians of England and France cannot
skill to teach you this concord. But this Ordinal can shew you
where you may learn it, namely, in the book called De Arbore.
(2) Join them together also after the manner of the rhetorician,
with purified and ornate essences. Inasmuch as your tincture
must be pure and fair, take pure earth, water, fire, and air. (3)
In accordance with logical methods, combine such things as
admit of a true and natural union. Many learned men, by
neglecting this precept, have lost all their labour and pains.
(4) Combine them also arithmetically, in accordance with
those subtle natural proportions, of which little was known
when Boëthius wrote: "Bind together the elements by numbers."
(5) Combine your elements musically, for two reasons:
first, on account of melody, which is based on its own proper
harmonies. Join them according to the rules which obtain
in music in the proportions which produce musical consonance;
for these musical proportions closely resemble the
true proportions of Alchemy, at least, as far as the more
general aspects of our Art are concerned. Its more subtle
proportions you must learn from the writings of Raymond
and Bacon. Bacon discusses them allusively in his three
Epistles. Raymond expounds them more fully in his General
Treatise. Many who read his words think that they understand
them, but they are deceived. (6) Combine your elements also
by means of Astrology, that all their operations may prosper,
and that the simple, rude, and unformed substance may, in due
course of time, and in the proper order of its development, be
brought to perfection through the blessed influences of the
Stars. (7) The science of perspective (optics) also affords much
help to those who labour in our noble Art; and it is materially
advanced by many other sciences, (8) as, tor instance, that
science which deals with the plenum and the vacuum. But, as

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42 THE HERMETIC MUSEUM.
far as this Art is concerned, we must regard as the mistress
of all sciences, (9) the science of Natural Magic. Now, when
the four elements have been wisely combined, and each thing
ordered in its own proper degree, then we shall behold in the
various stages of coction, a constantly shifting succession of
colours, until perfection is attained. For the substance is
wrought upon from within by the natural warmth, which is
found to exist intellectually in our substance, though it can be
neither seen, nor felt, nor handled. Its operation is known
only to few. When this inward natural heat is stirred up by
the influence of outward artificial heat, Nature, having once
been roused into activity, will go on to operate, and produce
the various changes which the substance has to undergo; and
this is one cause, as the Sages will tell you, why so many colours
arc seen in our work. Many mistakes arise in the study of
this Art through ignorance o! the difference between outward
and inward heat. In order that you may know how these two
kinds of heat ought to aid and stimulate each other, and which
of the two ought to predominate in our work, you should be
guided hy the analogy of animate creation, and more especially
by the analogy of the coction which goes on in the human
body. It was well said by Morienus, that the generation
of our Stone exhibits a wonderful analogy to the creation of
man, in whom, says Raymond, the four degrees of the four
complexions are found together. On account of the close
analogy which exists between the generation of man and that
of our Stone, it has been said that there are in this world only
two microcosms -- man and our Stone.
Now, we have described the conjunction or digestion of the elements, and we proceed to give an account of the nutrition of
our substance. There is a solid humour rendered firm by
dryness, well mixed in all its degrees; and the passive qualities
are generated in due mixture by inward and outward heat.
Hence our digestion is nothing but perfection produced out of
a substantial humour. You must pardon my using these expressions,
which to the unlearned must appear obscure and
meaningless; but this Art of Alchemy, like all other arts and
sciences, has its own proper terminology, from which it is not
safe for me to depart. Digestion is sometimes quickened by

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THE ORDINAL OF ALCHEMY 43
outward cold, as you may see from the fact that in winter men
take a larger quantity of food than in summer, when their heat
is more intense For cold drives heat inward and increases its
action, giving it greater virtue and power of digestion than it
had before. The digestive quality in our Art is the virtual heat
of a digestive organism. Nevertheless, the warmth of a digestible
substance is also instrumental in aiding digestion. Fever
heat digests nothing. Baths may both aid and cause destruction.
Digested (fermented) wine has more natural heat than must.
Coagulation is not a substantial form, but only a passive state
of some material substance. Moreover, you should know when
the colours appear, that the principal agent in the substance is
either heat, or cold, or moisture, or dryness. To recognise the
principal agent at any given stage requires the practised eye of
of the Master, and a quick observation of the manner in which
the colours arise. The principal agent obtains royal power over
the four qualities, and during its temporary predominance
assimilates them to its own nature. This change is discussed by
Anaxagoras in his book entitled " Natural Conversion," and its
rationale is also given by Raymond. The discernment of your
principal agent is not by any means such a simple matter as you
may suppose; I will attempt to teach it you by means of four
signs or symptoms, viz., colour, taste, smell, and fluxibility. The
colour of your substance may guide you in recognising its
principal agent, because that colour which a glance at your
vessel exhibits as predominant is caused by that quality which,
for the time being, is the principal agent. Of course, you will
be able to moderate any excessive action of this principal agent,
if you are aware of its nature; and its nature I will now enable
you to tell, by giving you an account of the causes whereby the
different colours which appear in our Art are produced Whiteness
is the effect of transparency in any object. Blackness arises
when the clearness of a dense body is obscured by the thickness
of its constituent parts: it is produced out of an earthy
substance by combustion, particularly when the heat causes a
greater hardness of the atoms. By the mixture of the dense
and obscure with the clear and pure, we obtain all the intermediate
colours. Any clear and transparent body arises out of the
substance of air and water condensed in purified earth which

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44 THE HERMETIC MUSEUM.
does not destroy their transparency. If in such clear and
transparent bodies you do not perceive any special shades of
colour, you may confidently conclude that they are the effect of
intense cold, as is the case with the crystal, beryl, and other formations
which you may thus distinguish from each other: Crystal
is aeriform water, and is clear, transparent, and fair; but where
the aqueous element predominates, it is more obscure, as in the
case of beryl, or ice. Where the substance is essentially dry,
it is dense, hard, and obscure, as may be seen in the diamond,
and other substances of a like nature. In a clear substance
light causes a brilliancy such as we behold in Magnesia; and a
watery vapour produced by heat is instrumental in the formation
of such bodies . Such are the causes of transparency, and of the
extreme colours. As to the intermediate colours, that of the
ruby is caused by a thin smoke in a clear body, which happens
when much light and brilliancy prevail in such a body; and it is
more or less brilliant in proportion to the quantity of light.
The amethyst comes next in glory after the ruby, its obscurity
being greater, and its transparency less; the shining substance
of the chalcedony stands next to beryl. Green, or the colour of
the emerald, is formed of pure water, mixed with a burned earthy
substance, and the greater the transparency of the earth, the
more marked is also the brilliant green of the emerald. Yellow
is generated out of water and earth, and has the clearness of air
dimmed by the obscurity of black vapour. Grey, or lead colour,
is the result of and union of watery and earthy elements, and where
these atoms are cold and dense, the grey colour is more intense,
as is seen in very old lead; or in persons at the point of death.
This colour is called livid, and is frequent in men of an envious
disposition. It concentrates the natural colour and the blood in
the heart, for the purpose of comforting it, and leaves the face
cold and dry, as it has been forsaken by its warmth and blood.
In the same way, when fevers have reached an extreme point,
the finger nails are of a livid hue. The colour of the sapphire is
an orient blue, not unlike that of the celestial firmament, and
fairer to behold than the colour of lead, because it contains more
air, water, and light. Moreover, the colour of the sapphire is
esteemed more precious than other shades of light blue,
which are more obscure because they contain more earth and

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THE ORDINAL OF ALCHEMY 45
less air. Silver may easily be converted into the colour of the
lazulite, because the transparency of the silver, produced by air,
has a tendency to become assimilated to the colour of the sky;
and the abundance of quicksilver which it contains, causes the
brilliancy of the silver, while the splendour of the quicksilver, in
its turn, is produced by subtle earth, pure water, and clear air.
The orange colour, the shade of yellow which appears in gold,
is a pleasing colour, and by many is even considered charming;
it is generated by a strong and vigorous digestion, as its aqueous
elements are exposed to a high degree of heat, which is seen in
honey, urine, gall, and lye. The yellow colour of gold is the
product of a pure and subtle water perspicuously condensed.
For the more pure water is condensed, the more brilliant it
becomes. The cause of a mirror is fixed humidity; and for this
reason it is also smooth, because air receives no impressions, and
is incapable of confining itself. It is the water which produces
its clearness. If pure white and pure red be well mixed, the
result is a beautiful orange colour. Thus all the different ways
in which the elements may be combined, produce different
colours in our substance, according to the different degrees of
digestion. Observe well the proper colours of elements, that you
may be the better able to judge of colours. Physicians say of
certain herbs that they are cold without, and warm within at the
root. If you wish for an illustration of this saying, observe the
nature of fragrant violets. Common philosophy teaches us that the
rose is cold within and red without. Anaxagoras says in his
" Natural Changes," that the outward and the inward in all things
are of a nature directly opposite to each other; and the rule
holds true, except in the case of such things as are very plain and
simple in their composition, as, for instance, the scammony and
laurel, that do not nourish like vegetables. Bear in mind that
in every mixture, one of the elements will strive to obtain the
mastery. This insolent and greedy disposition is found in man,
as in all things beside. But all sorts and conditions of men are
placed on a footing of equality by death, which is God's means
of laying low men of high degree, and of shewing the vanity of
all ambitious thoughts and desires. Kings and beggars find
their common level in the grave. It is thus that you must treat
your principal agent, if it overleaps the proper bounds of equality.

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46 THE HERMETIC MUSEUM.
In this sense Aristotle says: " Let there be perfect equality in
the composition of your Stone, in order that unprofitable strife
may be avoided." Let there be all the colours which we have
enumerated, in their proper order, and then suffer Nature to bring
about the process of generation in her own way, till among this
great variety of colours one is found to predominate, which
resembles the colour you are seeking to discover. In this way
you may make use of the colours for the purpose of guiding you
in this work. I might say much more about colours; but what
has been said constitutes a satisfactory fulfilment of my promise,
and will teach you how far the various colours may be made to
serve your purpose in recognising your principal agent. Many
learned men indeed will justly wonder that so great a variety of
colours should appear in our Stone before the final stage of permanent
and immutable whiteness is reached, seeing that the
ingredients seem to be so few and simple. But I will explain
the mystery in a few words: Those colours are due to the properties
of magnesia, the nature of which is capable of change into
any proportion and degree, just as crystal, for instance, exhibits
the colour of any substance which is placed under it. Hence it
is well and generously said by Hermes that " for performing the
miracles of one thing, God has so ordained it that out of one
thing all these marvels should spring forth." For this reason
common philosophers cannot find this virtuous Stone, because it
transcends their comprehension.
The sense of smell will also furnish you with indications whereby you may recognise the predominant element; and, in
conjunction with the indications afforded by colour, it will teach
you where to look for the principal agent. Now as white and black
are the two extremes of colour, so stench and fragrance are the extremes
of odour. But as fishes are incapable of distinguishing
intermediate colours, because their eyes are without eye-lids and
cannot be closed, so we cannot become aware of intermediate
odours by the sense of smell, because our nostrils are incapable
of being shut, like the eyes of fishes. On this account intermediate
odours are not perceived by the nostrils as distinctly as
intermediate colours are perceived by the eye. An unpleasant
smell is not, in the opinion of the Sages, an intermediate smell,
but only one less fetid. Yet they have noted it down in

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THE ORDINAL OF ALCHEMY 47
their books as the result of their experience -- though I have no
experimental knowledge of the fact -- that if you mix a sweet
and fragrant odour with one of a penetratingly fetid character,
the fragrant odour alone is smelt, while the fetid one is imperceptible;
and the reason which they allege is that all fragrant
things are more pure and spiritual than those which are fetid,
and therefore penetrate the air more easily, and, being more
grateful to the living organisms and more agreeable to nature,
are more readily received than fetid smells An odour is a
vaporous steam dissolved by heat, of a substance resembling an
exudation, which penetrates the air freely, and affects it and
your sense of smell, as your palate is affected by food, your
sense of hearing by sound, and your sense of sight by colour.
Four things are required for the perfect apprehension of odours.
First, it is necessary that a subtle substance should be affected
by the operation of heat, and give out a vaporous similitude of
itself, which evaporation must then be dispersed through thin,
clear air, and act on the sense of smell. But this odorous
vapour is not so readily given out by dense and hard substances
which, like our Stone, are not easily affected by heat. Heat
quickens odours, cold hinders them; manure is more fetid in
summer than in winter. Grateful odours are generated out of a
pure and vaporous substance, as in the case of ambergris, nard,
and myrrh, which are specially pleasing to w omen. A pure substance
under the influence of gentle heat, gives out moderate
odours, such as the fragrance of violets; but when moderate heat
acts on an impure substance, the result is a disagreeable odour,
such as that of aloes and sulphur. When the natural heat of the
substance is diminished, the fact is signalized by a most fetid
smell, such as that of decomposed fish. Where a stench is produced
by the putrefaction of natural heat, it is a vapour or steam
issuing from decaying matter. If the juices only are corrupted,
while the substance itself is not destroyed, the stench will be
extremely disagreeable, yet not so fetid as in the former case.
A putrid smell is caused only by the corruption of the substance
itself. When an evil substance is decomposed, it gives out a
horrible smell, and putrefying carcases of human beings may
often cause a pestilence. The smell of extinguished coals is
destructive of health, and may occasion even a mare to miscarry.

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48 THE HERMETIC MUSEUM.
When the qualities of a substance harmonize with your nature
the odour will be pleasant; but if the substance be of a kind that
does not sympathise with your nature, you will be disagreeably
affected by the odour. Fishes love sweet smells, as is seen from
the fact that they are more easily attracted by a fresh than by a
stale bait. All fragrant matters have a corresponding degree of
natural heat; and though camphor, roses, and other cold substances
emit a pleasant fragrance, yet ancient writers tell us that
the purity of their substance is equivalent to, and virtually
represents, natural heat. You may take for granted the truth of
the old saying, that one pleasant smell does not neutralize another.
It is different, however, with fetid odours; for the smell of garlic
overpowers that of dung. But now we have said enough for our
present purpose about smells, and you will be easily able to tell
when putrefaction begins to set in. The sense of smell will also
enable you to distinguish between a subtle and a gross substance.
You will also have knowledge of an intermediate substance
which exhibits the corruption of natural heat, and of the
difference between corrupted humour and corrupted substance.
But our substance has been highly purified, and is conserved by
the mean virtue; wherefore, you must not expect a fetid smell
to arise from it, though it putrefies after its own proper kind.
The third sign and test by which you may know your principal agent is called taste, which always causes the diminution
of the substance tasted. The test of the palate would be
more certain than that of the eye or the nose, if it were not
dangerous to taste our Stone, seeing that it is destructive of
health and life, so penetrating is its quality; hence it is inexpedient
and even dangerous to taste of it too often. 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 discase, instead of which he was suddenly struck
down with the palsy. Him my master speedily cured with
mineral Bezoar. Therefore, though the palate be the best judge
of the progress which has been made in our Art, yet it is of
little practical use, because the taste of our substance is both

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THE ORDINAL OF ALCHEMY 49
horrible and hurtful. Nevertheless, certain parts may, without
any risk, be tasted before they are joined together, for the
purpose of discovering whether the operation has been rightly
performed or not. At the same time the skilled artist will be
able to discover all he wants to know by the colour and odour.
Thus many judge of the quality of good wine, but new wine is
best tested by the palate. For the sense of smell has only one
organ, and is capable of distinguishing nothing but vaporous
steam. The sense of taste, on the other hand, undoubtedly
possesses six organs for the perception of material qualities.
These organs Nature has ordained for the security and protection
of living creatures. The ape tests the wholesomeness of his
food by the sense of smell, men and parrots rely upon the
verdict of the palate. For many things, thou, h fragrant, touch
the palate adversely, and repel by their acidity, bitterness, or
sickly and nauseating sweetness; or they are poisonous, corrosive,
or too highly seasoned. ln all these cases it is unadvisable
to appeal for a decision to the sense of taste. The
ancient writers have distinguished nine different varieties of taste,
viz., acrid, oily, and vinegary (indicative of a subtle substance),
biting, salt, watery (characteristic of intermediate substances),
bitter, acid, and sweet (inherent in substances of great thickness
and density). These nine varieties of taste are of common
occurrence: five of them are the product of heat -- the oily, the
acrid, the salt, the bitter, and the sweet; the remaining
four are produced by cold -- the sour, the acid, the watery
or insipid, and the biting. Taste is determined by two
things, viz., by diversities of substance, and diversities of quality.
A thick substance is generally found to have a sweet taste; a
substance which is moist, thick, and warm, produces an oily
taste; while a substance of an intermediate quality, which is
both hot and dry, is characterised by a salt or pungent taste. A
thick substance, that is both hot and dry, is intensely bitter.
A subtle substance, on the other hand, which is also hot and dry,
is marked by a harsh and acrid flavour. In this way heat is the
source of five different varieties of taste, but not of more. That
which is cold and dry in the second degree, and at the same time
exhibits a subtle substance, is sour -- as you may see by the face
which a man makes who has tasted unripe apples. The same

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50 THE HERMETIC MUSEUM.
qualities in the same degree, united to an intermediate substance
produce, as you may easily suppose, a biting effect upon the
palate, as, for instance, the rose. But the acid, less acid, and
slightly acid flavours are the results of cold and dryness in
different degrees. Cold and humidity in the first degree always
produce a watery flavour, as is seen in the whites of eggs and in
oysters; for these substances are both cold and humid, and have
much superfluous moisture -- for which reason they are not
greatly relished by the human palate. Isaac says that there are
only seven varieties of taste, because the acid and the slightly
acid, though different in degree, are yet in reality one and the
same flavour, and because the watery or insipid variety simply
represents negation of taste. We may also speak of compound
flavours, such as bitter-sweet, and others of a like kind. Thus,
by means of the palate, men may distinguish substances, qualities,
and degrees. But if you do not care to subject our matter to
the test of the palate, you may be guided by another class of
symptoms, just as in medicine we do not rely upon the signs
exhibited by the urine alone, but take them in conjunction with
the state of the pulse, and the general condition of the body. He
would be an ignorant physician indeed who should complete
his diagnosis without availing himself of everything which
may help him to a knowledge of the exact nature of the
disease. Thus, if you would pursue the study of our Art,
you should avail yourself of the indications afforded by the
four methods of observation for the purpose of forming a correct
judgment. Of three of these methods we have already spoken,
the fourth is the fluxibility of the liquid. The liquid is the
strength of our substance, and its condition affords the most
striking evidence of the progress of the work; moreover, by its
means the elements are both combined and dissolved. The
liquid joins together the male and the female, and causes the
dead to be restored to life. The liquid purges by ablution, and
is the principal nutriment of our Stone. Without liquid there is
no good food; the liquid carries the aliment to all the different
parts of the human living body, and it performs the same
function in Alchemy. But you should well consider the purity
and the quantity of all your liquids, and also their consistency or
thinness: otherwise you will make little progress. Now, because

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THE ORDINAL OF ALCHEMY 51
our Elixir needs a twofold preparation, it exhibits more natural
marvels than any other substance. Physicians say that the
denser and more consistent urine is, the more humidity does it
indicate; but with us the thickness betokens dryness, and that
which is subtle humidity. Many liquids are needed for our
Stone in accordance with its requirements. In the book entitled
" The Crowd" Aristeus says that air is invisibly enclosed in
water, which lifts up the earth by its aërial potency. Pythagoras
remarks that if the matter were so, it would be a most fortunate
circumstance. Plato expresses himself most circumspectly when
he calls it (the liquid) " the gentle dropping of dew "; and the
words are thoroughly applicable to Alchemy. But in the
commonplaces of the primary philosophy it is said that condensed
air is changed back into rain, and rarefied water into air. Some
say that the month of May is the beginning of the year, when
air is condensed into water. Others say that such water
descends from the sky till the Sun enters the sign of Scorpio.
Others, again, tell us that no liquids should be used that are
affected by the cold, because, as the ancient writers state, their
activity is chained up by the cold. Some Sages affirm that the
liquid which you should employ in preparing the Elixir is milk;
another expresses himself in the following mystical words:
" No liquid is sufficient for the great work but the water
of Litharge, which together with the water of Azoch
produces virgin's milk." Democritus, on the other hand, states
that the best liquid for the preparation of our Stone is
permanent water, which is naturally capable of resisting
the action of fire, and of enduring its heat. Rupescissa
says that aqua vitæ is the liquid required, because it is spiritual
and revivifying in its nature, and because it is the quintessence
which restores dead things to life (concerning this quintessence
Aristotle writes in his " Book of Secrets " that all perfection is in
the fifth part). Rupescissa further calls this aqua vitæ the best
of all liquids, for that it renders thick and dense substances
spiritual. In the works of Pythagoras you will find our aqua
vitæ spoken of in different language. He himself calls it the
vivifying principle, and bids us volatilize that which is fixed, and
fix that which is volatile, as by this strong method of compulsion
the fixed materials will become easy to melt. Others say that

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52 THE HERMETIC MUSEUM.
the best of all liquids is that which stirs up most desire and love.
These are best found near islands, and in places that are washed
by the ocean. Certain Sages tell us of yet another liquid which
is colder than spring water, and has an icy taste; its quantity,
however, is never diminished, nor is its substance consumed
though it is in a state of constant activity in the preparation of
our Stone. This water is called by Democritus the " shadow less
light," or "the water of the rising Sun." Hermes says that no
water is of such paramount importance as the water of crude
mercury; " for," he says, " this water holds the high place of being
the proper water of Alchemy." Thus, ye who pursue the study
of this Art, may know by means of all these liquids our Stone
must be perfected. A liquid is a shifting substance, of a watery
and unstable nature; and all such things are more subject to
lunar influences than those of a firmer structure. Of this every
initiated Artist may behold a proof in the preparation of the
white Tincture. Liquids wash and purify both extreme and
intermediate substances. God created liquids for the use of man
and for the cleansing of all impurities. Liquids doubtless possess
the power of bringing hidden impurities to the surface of a body,
as those will tell you who use this simple means for the purpose
of cleansing soiled clothing. Liquids comfort and refresh the
parched roots of grass and trees; for all natural liquids have the
power of restoring any vital juices which have been lost. Liquids
are also useful for the dividing and separating of qualities, and
for the resolving of substances into their smallest parts. Liquids
further cause the generation of our Stone by the conjunction of
many things into one. They assist the fluxibility and motion of
many things. Again, you should observe how liquids are to be
gained from the different substances which exist on earth. Some
are derived through incision, as, for instance, the juice of the
terebinth; others, by crushing, as the juice of the grape and of
the olive; others again, by distillation, like water; some, by combustion,
like colophony; some by dissolution, according to the
manner in which women prepare lye; others are produced in other
ways; while some owe their origin to natural processes, as, for
instance, urine, blood, milk, and sweat. Coagulatory substances,
again, are of great use and profit in the making of cheese. In
these and many other ways we seek and discover liquids which may

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THE ORDINAL OF ALCHEMY 53
be useful to us in the preparation of our glorious Elixir, the most
precious Philosopher's Stone, for which we daily bless God's name.
All the liquids that we have enumerated are of a more or less adhesive nature, with the solitary exception of quicksilver,
which, though fluxible, will not adhere to any other matters but
those in which it finds a sister or brother mixed of the same
subtle substance; but with any other liquid it will not mingle,
though they, too, are composed of the four elements, as milk
contains whey, butter, and cheese. These four elements may be
separated and put together again, to the great advancement of
your experiment; but the manner in which cheese, butter, and
whey are obtained is a simpler subject of investigation than are
the liquids which exist in our Stone. Not one of them is simple
and uncompounded except water alone. Of the several liquids
of our Stone you should understand also the qualities and
degrees, for thus you will be able to check the various superfluous
activities of the principal agent, if this agent itself be
permanent and durable. If the predominant quality be dryness,
you may correct it by adding, according to your requirements, a
greater or less quantity of humid moisture; and in the same way
you may proceed with regard to the other qualities, thus
compelling the principal agent to submit to the rule of your will.
By the knowledge of the diversity, contrariety, and agreement of
qualities, you may judge which quality ought to predominate.
You will need great wisdom in so adding and diminishing your
liquids that all the ingredients are placed on an equal footing.
But do not believe that there is anything which has the qualities
of heat and moisture in the same degree; for all that maintain
the existence of two qualities of this kind, are deceived in their
opinion, whoever they be. The commonplaces of philosophy,
which set forth this proposition, are not true. Have done with
this idea, and let a new one take its place in your mind. For all
the ancient writers who have asserted that these two qualities
could exist in the same degree, have been mistaken, or they have
done so simply for the purpose of preventing enquirers from
discovering the secret method of tempering the elements. Hence
he who does not know graduations cannot be perfect in our work,
seeing that God has allotted to each thing its own proper measure.
Without due measurement of time no one can sing correctly; he

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54 THE HERMETIC MUSEUM.
who errs in the measurement of time, errs in the very essence of
the singer's Art -- and all that err inflict a wrong on Nature. Consider
also that the purer your medium is, the greater will be the
perfection which arises out of it. The media embrace the most
important part of the virtue and potent essences of our Art.
For the solid cannot become fluxible, nor the liquid firm, in the
gradual process of preparing our substance, without the help of
intermediate substances which partake of the nature of both the
extremes. It is thus that, by means of a treble spirit, the soul is
joined to the human body; of these three spirits one is called the
vital spirit, the other the natural spirit, and the third the animal
spirit. Let me also tell you where these spirits dwell. The vital
spirit has his habitation in the heart, the natural spirit, according
to the ancient writers, abides in the liver, while the animal
spirit sojourns in the brain. Now, so long as these three spirits
maintain a sound state of health in the human body, the soul
dwells in the body without any jarring disagreements, and life is
sustained. But when these spirits are unable to abide in man,
the soul is also compelled to forsake the body. For the subtle,
pure, and immortal soul can never dwell with the gross body,
except the spirits act as media between them. In our work we
ought also to distinguish between body, soul, and spirit; and
our intermediate substances are the spirit which joins the body
and soul together by partaking of the nature of both. Nature
has no other way of binding extremes together except by intermediate
substances, and these intermediate substances (media)
are of different kinds. After all these things you should also
know the seven circulations of each element, which agree with
the number of the seven planets, and they are known to none
except by grace Divine. Certain Sages of great learning tell
us that these circulations are nine in number; and perhaps it is
safer for us to follow their teaching. Nevertheless, the newest
inventions made by modern philosophers, whose assertions are
exalted beyond the possibility of doubt, enable us to dispense
with two. Some learned men think that they may avoid every
risk of a mistake if they go on in due order from fire to air,
from air to water, and from water to earth, thus moving downward
from that which is most exalted to that which is lowest;
and they adduce in support of their assertion the alleged fact

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THE ORDINAL OF ALCHEMY 55
that air is the food of fire. But, believe me, this kind of
circulation is nothing but one method of rectification, which
tends more to separation and correction than to transmutation.
Moreover, the favourite food of fire, its own proper nutriment
and fuel, is not air but earth, as both fire and earth are
dry, and heat depends for its very existence on dryness, while the
nature of air, on the other hand, is more humid. Yet it is
also true that fire cannot operate without air, since the hand of
God has linked together the elements in a bond of mutual
dependence, which will not suffer them to be disunited by any
human contrivance or device. Of this fact you may find an
illustration in trumpets, where, after the ascent of air, you may
often observe a deposit of water, the occurrence of which can
only be explained on the supposition of the mutually inclusive
nature of the elements. But our circulation begins with fire,
the most exalted of all elements, and ends with water, which
of all elements is the most unlike to fire. Another circulation
begins with air and ends with earth. From earth to fire, thence to
pure water, thence again to fire, and after this to a mean, passing
to earth, finally once more recurring to fire -- by such circulations,
the Red Tincture is perfected. Other circulations are more
suitable for the production of the White Tincture. Now every
circulation has its own proper time, according to the facility or
difficulty of its execution. For as one planet is heavier and
slower than another, so some circulations that are performed by
the Sages take up a space of thirty weeks, while other circulations
require a much shorter period of time; just as some planets
are lighter and swifter than others. Thus, after all the gross and
crude operations have been performed, our work may often still
require twenty-six weeks. Ignorance of this fact has deceived
many, and caused them to give up their labour at a point
where the Sages are wont to begin. Other inexperienced
students of this Art have imagined that it can be accomplished
in forty days. They do not know that in Art as well as in
Nature everything has its own time, and its own proper
method. The elephant, for instance, being a huge and unwieldy
animal, extends its period of gestation over two years, and is
fifty years old before it can bring forth young. Anaxagoras
says, in his " Considerations," that the generation of the metals

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56 THE HERMETIC MUSEUM.
requires a thousand years, and that, in comparison to that period
of time, our work occupies only a single day. You must
therefore conduct your operation in a very subtle manner when
you see the earth rise above the water; for as the earth which
we tread with our feet supports the water, so, in our Art, you
should frequently cause a gentle spring of water to well forth, in
order that the same may flow softly, seeing that a violent outpour
is positively hurtful. Moreover, the student of Alchemy
should be aware of the effects of the seven waters, concerning
which you must seek instruction in the books of others; for you
cannot expect me to expound our whole system in this brief
treatise.
Some think that by means of these waters they can correct all metallic imperfections, and can find the effects of the four
elements; for they are confident that all requisite properties are
discovered in these waters, not only for the purpose of softening
hard metals, but also for hardening those which are too soft,
purifying them, and rendering them malleable. For the attainment
of each one of these objects, the knowledge of these waters
is said to be indispensable. Otherwise our Stone would not
receive its proper nourishment. 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,
consisting as it does of elements, hot, cold, moist, and dry, hard,
soft, light, and heavy, rough, smooth, fixed, volatile, and fluxible;
and also because, in spite of the manifold variety of its component
parts, it is not many things, but one thing. The
transmutation of metals implies a change, not only of colour, but
also of substance. The elements of the substance which undergoes
a change must become the elements of the substance into
which it is to be changed, and impress upon it their own character.
All transmuted parts must be proportionately impressed in the
transmuting elements, so that the thin elemented matter may
permanently possess the substance of the one and the virtue of
the other. As soon as a child is born, it can feed and cry; and
so our Stone, when first prepared, has abundant power of imparting
its colour to other substances. Again, as after three years the
child walks and talks, so after a certain lapse of time, our Stone
receives a still more intense power of colouring, so that it can

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THE ORDINAL OF ALCHEMY 57
pervade with its own glorious nature a substance of a thousand
times its own size. To this fact I myself can bear witness: for
many a time have I seen well-purged metals transmuted into the
finest silver and gold. Thus, 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. I must, however,
take this occasion to state a truth which may be displeasing
to some readers. The time when you first succeed in preparing
your Stone should be well and wisely used, or you may even then
lose all your pains, and miss your recompense for all the
heavy outlay you have undergone.
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. Then, and
not till then, will you begin to reap the profits of your labours. But
it will be unadvisable to stop even here, seeing that you may go
on augmenting your Tincture indefinitely. Miriam, the sister of
Aaron, rightly says that life is short, and knowledge long; nevertheless,
our Tincture, when it has once attained to the highest
perfect ion of its excellence, has the virtue of greatly retarding
old age. Some of our Sages have been so foolish as to give up
the further improvement of our Stone at a point when they
might have reached the final goal with little trouble and great
advantage to themselves. This supine carelessness can only be
explained by assuming that they w ere not aware of the full virtue
of that Stone, and I see that I must point out to all its
fortunate owners the full extent of their possession. For when I
shall have departed out of this world, this testimony will remain
behind as a witness, and on this account I am not slow to reveal
the secrets of the Art, so far as I may do it without prejudice to
my vow. I have instructed you with sufficient clearness how to
prepare the White Tincture. But when my master had declared
all these things to me, he said that many students have by patient
and unwearied diligence independently discovered this our White
Stone and Tincture, as if they had derived their knowledge from
the wisest cf masters; but that scarce one in fifteen kingdoms
possesses our Red Stone. With these words, he fixed upon me

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58 THE HERMETIC MUSEUM.
a steady and unfaltering gaze, and he saw that his speech had
clouded my countenance with sorrow. I answered: " Alas, what
shall I do ? for I love knowledge far beyond all earthly wealth
moreover, the Red Tincture is said to be a most precious
substance, which has the virtue of prolonging life. I should
account the Red Stone a more glorious acquisition than all the
gold of the whole world." I le replied that I was still a young
man, and that youth was prone to insolence and excess. Could I
expect to be enrolled among the Sages at the immature age of
twenty-eight? I must be a much older man before I could
expect to have this secret unfolded to me. " Alas, good master,"
I said, " though my body is still young and my years are few, I beseech
you to prove me, and you will see that my mind has already
attained the ripeness of mellow age." My master said no more at
the time, but I soon found that he was trying and testing my
character by a course of probationary training, after the manner
of the Sages -- of which it would be both tedious and indiscreet
to publish a lengthy account. Finally, however, by the grace of
God, he accounted me worthy of this wonderful proof of his love
and esteem, and imparted to me the true secret of preparing the
Red Tincture. To inquire into the manner of its preparation
would be an aimless quest before the White Tincture has been
prepared. Both Medicines are composed from the same substance,
in the same vessel, and by the same methods, until the
living matters have been mortified. Then the material and shape
of the vessel, and the degree of chemical treatment, must be
changed. But my heart beats violently, and my hands tremble,
when I speak of this glorious thing. Hermes said a true word
when he exclaimed: " Fire and Azoth are sufficient." The
expositor of Hermes and Aristotle, in the-treatise appended to
their works, makes a most startling assertion, when he says that
Albertus Magnus, and Bacon, the Minorite friar, had no knowledge
of the manner in which the Red Stone is multiplied by augmentation.
This writer was well aware what he was saying, as my
master proved to me by incontrovertible arguments. I myself
have never actually prepared the Red Tincture as vet, because I
was disheartened by being robbed of my whole wealth of chemical
materials and implements -- as I set forth at length in a preceding
chapter. But I understand the method of its preparation perfectly,

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THE ORDINAL OF ALCHEMY 59
and am able to explain it to others. Those who have
ventured to unfold this grand arcanum to their disciples say that
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. Pandophilus,
in " The Crowd " tells us that the white Tincture is the type and
shadow of the red; and Miriam confirms his words by saying that
the redness is concealed in the whiteness. An admirable book
entitled Laudabile Sanctum, ascribed to Hermes, uses the following
expression of the Red Tincture: " There lies the snowy wife
wedded to her red spouse." That is to say, in the white Tincture
you have a beautiful woman of snowy whiteness espoused to a
red husband. If your white Stone is exposed to the heat, and
through the action of the fire becomes red as blood, then the
marriage is valid and perfect -- as in the act of copulation, if it be
fruitful, the male seed obtains the ascendancy, and assimilates the
female seed to its own nature. That this fact is so, those who
have observed the nature of the embryo have been taught by
experience. When this has been brought about, our Stone is
perfected. The Sages say that it should be nourished with its
own poison till it has had enough. When this has been done,
you may go wherever you like, for it will defray all your expenses.
Thus, then, I have expounded to you the subtle part of the work
with all its appurtenances, and more I need not, cannot, and will
not, reveal.

CHAPTER VI.
With respect to concords, let me say that there should be no serious difference between those things which ought to agree
For difference produces discord, and discord would make all your
labour of none effect. Whoever wishes to practise our Art,
should be guided by five rules or concords. The first rule to be
observed is, that the student's mind should be in perfect harmony
with his work. The desire of knowing this Art should hold a
dominant place in his mind; else all his labours will come to
nothing. The second concord is, that he should know the
difference between this Art and those who profess it. The third
kind of harmony is that which should exist between the work
and the instruments. The fourth concord assigns to the work

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60 THE HERMETIC MUSEUM.
the place which is most suited to its execution. The fifth
concord is the sympathy which should exist between your work
and the celestial sphere. I will say something about each one of
these five rules, and begin with the first. 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 double-minded 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 :\rt. 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. The second concord to
which attention must be paid in the pursuit of this Art, is the
securing of fit and suitable assistants. No assistant should be
chosen that is not sober, discreet, and diligent, faithful, vigilant,
a keeper of secrets, and a pure liver; a man of clean hands and
of a delicate touch, obedient and humbly content to carry out
your orders. Such ministers alone will give close heed to your
work, and secure you against all avoidable accidents. Do not
imagine, however, that two or three of these will be sufficient
for the completion of your experiment. If the quantity of
your substance be moderate, eight such servants will be
required, but if the quantity be small, the work may be done by
four. Of this number, one half should be on duty, while the
other half sleep, or are at church; for this experiment cannot be
brought to a successful termination, unless it is continually

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THE ORDINAL OF ALCHEMY 61
attended to, by night as well as by day; and with the exception
of the Sabbath, your men should relieve each other in the
morning and in the evening. While they are on duty, they
should carefully eschew every wicked word and deed; otherwise
your work will most certainly be marred. For this reason your
assistants ought either to be all men or all women, and persons
of both sexes ought not to be set to work together. If your
assistants are members of your own family, you should seek to
inspire them with love for the work, and interest in its success;
for nothing is more important than that the hearts of your
workers should be in their work. Our third rule was, that the
instruments should be of a kind suited to the labour to be
performed. This rule is not fully apprehended by many
students of our science. It means that the different parts of the
experiment require their own proper utensils, of a substance and
shape closely adapted to the particular purpose which they
intended to serve. The divisions and separations of our
substance are best carried out in small vessels; a broad vessel
is required for humectation, while the process of circulation
demands a vessel of still larger capacity. Those used for precipitation
should be long; those which you employ for the
purpose of sublimation may be both short and long, while
narrow vessels, four inches high, are more appropriate in the
process of correction. Some vessels are made of lead, and some
of dead clay. Dead clay is that which has been carefully
hardened, and having been mixed with sand and gravel, is
capable of sustaining a high degree of fierce heat. Other kinds
of clay burst when exposed to the fire, and you should reject
vessels made of them. Other vessels, again, are made of stone,
and endure the test of heat admirably; but vessels of this kind,
which are both impervious to water and proof against fire, are
now very rarely to be obtained in England; but where they can
be had, they are invaluable for our purpose. All other vessels
are made of glass, and are admirably adapted to prevent the
volatile substance from escaping. In our country they are made
of ashes and siliceous material, but elsewhere of little stones.
The best kind of glass for our purpose is that made of cinders
which have been left to glow in the hearth all night; a still
harder and more durable kind is prepared out of smelted glass

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62 THE HERMETIC MUSEUM.
sherds. What has been said will guide you in selecting the
most suitable kind of vessel; as to its form or shape you must
consult your own common sense: it is. however, clear that you
should, in this case, as in all others, strive to follow as closely as
possible in the footsteps of Nature. Moreover, the size and
shape of your vessel should be in proportion to the quantity of
your substance, and to all the other conditions of the experiment
The general principles which should determine your choice are
well laid down by Albertus Magnus in his book on " Minerals."
The whole secret was disclosed in a few words by my master,
when he said: " If God had not given us a vessel, His other
gifts would have been nothing worth -- and that vessel is glass."
Some other instruments arc also needed, such, for instance, as
suitable furnaces. The ancients describe a special furnace for
use in every stage of our Art, devised differently according to
the bent of their minds. Many of these, however, are quite
unsuitable, some being too broad, others too high, and others
out of harmony with the requirements of Nature. Some of the
furnaces described in these books may be used, but by far the
greater number ought to be rejected, seeing that they are the
inventions of men who only appeared to be, but were not really
Sages. Of the furnace which can be most highly recommended,
you u ill find a pictorial representation in this volume. One
which was unknown to the Ancients, I am proud to call my own
invention. I set it up, in the first instance, at a very considerable
outlay. But its advantages more than make good
its cost. It is so constructed that sixty different chemical
operations, for which divers kinds of heat are required, may
be carried on in it at the same time, and a very small fire of
only a foot square supplies a sufficient degree of heat for all
these processes. As all may not be sure of this instrument,
it has not been represented in a picture. Another furnace
w ill serve for sixty or more glasses, each of them standing
in the same degree of heat, as you may see by the picture.
I have also invented another furnace, which is of great
use in the work of separation, exaltation, and disjunction or
division, and is most admirably adapted for the processes of
ablution or purging, desiccation, and preparation. These six
operations may with great ease be performed in it at the

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THE ORDINAL OF ALCHEMY 63
same time, and one fire suffices for them all. But it is a
new invention, and I cannot afford to describe it more minutely.
I might also set down a description of another furnace, which is
more dangerous than all the rest. It was constructed by the
Ancients for the preparation of our Magnesia; and they said that
while it could not with impunity be touched for fear of the flame
which rose from the wood, yet a linen rag might be placed on it
without being scorched. This ingeniously constructed furnace I
was fortunate enough to re-invent, and with its aid I was enabled
to perform many wonderful experiments. This furnace and its
structure must remain a secret for some years longer; but let me
warn you, in conclusion, to be very careful in the selection and
structure of your furnace. It must be so arranged as to enable
you to regulate the supply of heat, and to abate the fierceness of
the flame at any moment. If a man does not understand and
know the use of his tools and instruments, all his work will be
done in a casual, haphazard manner, and it will be impossible for
him to anticipate success with any degree of certainty. Therefore,
let me once more repeat my warning: See to your
instruments, and test their quality before you set about your
work. The fourth rule is also most important. The experiment
cannot succeed unless it be performed in a suitable place. Some
places must be always dry, free from air and excess of light such
as is caused by the bright rays of the sun. Others cannot be too
much illuminated. The places more fitted for other parts of the
work, are humid and cold. But violent draughts should be carefully
avoided throughout. Hence a spot must be wisely chosen
to fulfil all the requirements of the different parts of the work.
The Sages tell us, in their enigmatic style, that our substance
should be prepared within nine bars. Astrologers say that it is
a singular mark of Divine grace if a man can find the right place
for our work. For many things produce wonderful effects in
some places, but are entirely barren of results in others; and
opposite consequences are often produced by the same thing in
different places. The explanation of these facts is to be found
in the knowledge that different places are differently influenced
by the celestial bodies, just as a magnet, for instance, affects a
needle differently in different latitudes. For this reason the
Sages have declared that some places are well, and others ill,

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64 THE HERMETIC MUSEUM.
suited to our work. But the very worst of all possible places are
those which have been defiled by lechery.
The fifth rule is well known to the learned. There should exist a certain harmony between the celestial spheres and our
work. Nothing on earth is so simple or so easily influenced as
the elements of our Stone; and when they are being prepared
they obey their own proper constellations, as the needle yields to
the influence of the magnet. I et this amicable concord prevail,
then, in a direct and fiery ascendent, and let your happy and favourable
ascendent be in fortunate aspect with his Lord. The work
should be sheltered from all adverse and evil influences; if these
cannot be set aside, let them have a trine aspect. When you prepare
the White Tincture, let the Moon be fortunate, as also the Lord of
the Fourth House, which is the Treasure of Hidden Things
according to the old Sages. The Sixth House must be favourable
for the servants. Preserve your work from all great impediments
and see that it be not affected by the adverse constellation of
your Nativity. The virtue of the mover of the orb is the formal
influence; the virtue of the eighth sphere is instrumental to it
the virtue of the planet is proper and special; and that of the
elements is material, and embodies the working of the other
agents. The first resembles the genius of the operator, the
second is analogous to his hands; the third corresponds to his
instruments; and the fourth answers to the substance which is
prepared. Let the things on earth correspond to things in
heaven, and you will obtain the Elixir, and become a great
Master. Do not trust to Geomancy, which is a superstitious
Art; nor to all Astrologers, because this science is secret; like
that of Alchemy. Necromancy God forbids, and the Church
condemns; therefore, if you wish for success, let your hands be
pure from all superstitious practices. Necromancy is of the
Devil, and a lying Art. God will bless you if you give yourself
wholly to the study of our own Blessed Art. In the next chapter
I will speak about the regulation of the fire.

CHAPTER VII.
Would you know the perfect Master ? It is he who understands the regulation of the fire, and its degrees. Nothing will

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THE ORDINAL OF ALCHEMY 65
prove to you so formidable an impediment as ignorance of the
regimen of heat and fire; for our whole Art may be looked upon
as being concentrated in this one thing, seeing it is all important
for the proper development of our substance that the degree of
heat which is brought to bear on it should be neither too great
nor too small. In regard to this point many learned men have
gone grievously astray. (1) The degree of heat which is
employed for the scalding of pigs and geese, is that which we
require for our decoction of intermediate minerals, and for the
purpose of covering the Litharge with sweat. (2) The degree
of heat which is sufficient for drying thin linen is good for our
air in thirty operations, for the purpose of division you may
employ the degree of heat used by cooks in roasting meat.
(3) A similar degree of heat with a circular fire will be found
useful for the separation of the dividents. (4) But for the
circulation of the elements you will require white heat, which
must be maintained at an even temperature, without either
increase or diminution, until the whole operation is accomplished.
Moreover, there ought not to be in this fire any
moisture that can be perceived by the touch. or seen with the
eye. (5) There also is such a thing as a moist fire, though
the expression sounds like a contradiction in terms. This fire
should be used at a certain stage of the work, in order to remove
the substances which adhere to the sides of the vessel. The
same degree of heat is also employed to dilute thick substances.
The Sages declare that, in its highest degree, it causes and
generates an even dryness, and that its effect here coincides
with that of dry heat in the first degree. (6) There is also
another fire which is employed for the purpose of drying substances
steeped in moisture. (7) Another variety of fire is
that of conservation, because by its operation all things are
parched up. (8) In the preparation of Magnesia we use the
effusion of fire, which is full of danger, not only to the work, but
also to the Master, who may even lose his life by its noxious
effects. For this reason you should carefully protect your
mouth, ears, eyes, and nose, as the smoke of this fire is ten
times more baneful than poison. By neglecting this caution
many students have sustained considerable injuries. (9) A corrosive
fire answers the purpose of judiciously separating kindred

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66 THE HERMETIC MUSEUM.
elements. One moment of excess, one moment of premature
diminution, may mar the labour of months. He that regulates
the fire aright is worthy of being hailed as a great Master of the
Fire. It is exceedingly difficult to tell the exact degree of heat
which any given fire will produce; and here the sense of sight is
the only reliable test. No sound or intelligible directions can be
given in writing: the only schoolmistress that can impart to you
a thorough knowledge of this branch of our Art is experience.
It is in regard to this variety of heat that Anaxagoras says:
" Nobody is all at once an accomplished Sage." (10) The next
kind of heat is of a consuming fierceness. It is employed to
smelt very hard minerals. It cannot be too fierce or powerful, even
though it may occasionally be necessary to keep it up for some
length of time. (11) The next variety of heat is that of calcination,
and is used for the purging of impure metals, the essential
qualities of which would be impaired by smelting. (12) The
kind of heat used for sublimation comes next, and by its means
volatile minerals may be sublimed. (13) The last variety of
heat is the most important of all. It should be employed at the
time of the projection of our Stone. But experience is a good
teacher, and I will say no more, except that he who makes a
mistake at this point, must begin the work over again.
I have now told you all things as plainly as if I had been describing to you the way to this or that town. I have, as it
were, named every county, river, bridge, and village that has to
be passed, and, with this my guide-book in his hand, a judicious
traveller may easily find his way. A wise and intelligent man
may, by means of this Book, discover the secret of our science;
for the foolish and dull-witted it was not intended, and it will not
teach them anything. Our Science is the height of earthly
knowledge, and is to be attained by neither Pope nor Emperor
through their rank, influence, or power, but only by virtue, and
by Divine grace. Our Stone cannot be discovered or perfected
unless it be sought with intense devotion. In the works of the
Ancients, understood in the light of this my Ordinal, the truth of
the matter is fully set forth; the present Book, in particular, was
written for the purpose of resolving all your doubts; here everything
is in its proper place, and nothing is wanting. Time was
when I would cheerfully have paid down a thousand pounds for

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THE ORDINAL OF ALCHEMY 67
the contents of this volume; and this last chapter I would not
have missed for three hundred pounds.
Do not wonder, Masters and Friends, that our Science is here so plainly expounded: I set pen to paper with the requirements
of the common people in view. For just because the
vulgar are not instructed in this knowledge, infinite wealth is
annually wasted in this country, as all Sages know, and many
others of all ranks are daily reduced to beggary. Study our Art,
then, ye uninstructed, and scorn to abide in fatuous ignorance.
It is better for you to take to this study late than never.
Let all that are benefited by the reading of this Ordinal offer up prayers for my soul, and for the living and the dead.
In the year of our Lord 1477 this Book was begun. Glory be to God!

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