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The Mirror of Alchemy
The Mirror of Alchemy, composed by the famous Friar,
Roger Bacon, sometime fellow of Martin College and Brasen-nase
College in Oxenforde.
CHAPTER I.
Of the Definitions of Alchemy.
In many ancient Books there are found many definitions of this
Art, the intentions whereof we must consider in this Chapter.
For Hermes said of this Science: Alchemy is a Corporal Science
simply composed of one and by one, naturally conjoining things
more precious, by knowledge and effect, and converting them by
a natural commixtion into a better kind. A certain other said:
Alchemy is a Science, teaching how to transform any kind of metal
into another: and that by a proper medicine, as it appeared by
many Philosophers' Books. Alchemy therefore is a science teaching
how to make and compound a certain medicine, which is called
Elixir, the which when it is cast upon metals or imperfect bodies,
does fully perfect them in the very projection.
CHAPTER II.
Of the natural principles, and procreation of Minerals.
Secondly, I will perfectly declare the natural principles and
procreations of Minerals: where first it is to be noted, that
the natural principles in the mines, are Argent-vive, and Sulphur.
All metals and minerals, whereof there be sundry and diverse
kinds, are begotten of these two: but: I must tell you, that
nature always intends and strives to the perfection of Gold:
but many accidents coming between, change the metals, as it is
evidently to be seen in diverse of the Philosophers books. For
according to the purity and impurity of the two aforesaid principles,
Argent-vive, and Sulphur, pure, and impure metals are engendered:
to wit, Gold, Silver, Steel, Lead, Copper, and Iron: of whose
nature, that is to say, purity, and impurity, or unclean superfluity
and defect, give ear to that which follows.
Of the nature of Gold.
Gold is a perfect body, engendered of Argent-vive pure, fixed,
clear, red, and of Sulphur clean, fixed, red, not burning, and
it wants nothing.
Of the nature of silver.
Silver is a body, clean, pure, and almost perfect, begotten
of Argent-vive, pure, almost fixed, clear, and white, and of
such a like Sulphur: It wants nothing, save a little fixation,
color, and weight.
Of the nature of Steel.
Steel is a body clean, imperfect, engendered of Argent-vive
pure, fixed & not fixed clear, white outwardly, but red inwardly,
and of the like Sulphur. It wants only decoction or digestion,
Of the nature of Lead.
Lead is an unclean and imperfect body, engendered of Argent-vive
impure, not fixed, earthy, dressy, somewhat white outwardly,
and red inwardly, and of such a Sulphur in part burning, It wants
purity, fixation, color, and firing.
Of the nature of Copper.
Copper is an unclean and imperfect body, engendered of Argent-vive,
impure, not fixed, earthy, burning, red not clear, and of the
like Sulphur. It wants purity, fixation, and weight: and has
too much of an impure color, and earthiness not burning.
Of the nature Iron.
Iron is an unclean and imperfect body, engendered of Argent-vive
impure, too much fixed, earthy, burning, white and red not clear,
and of the like Sulphur: It wants fusion, purity, and weight:
It has too much fixed unclean Sulphur, and burning earthiness.
That which has been spoken, every Alchemist must diligently observe.
CHAPTER III.
Out of what things the matter of Elixir must be more nearly extracted.
The generation of metals, as well perfect, as imperfect, is sufficiently
declared by that which has been already spoken, Now let us return
to the imperfect matter that must be chosen and made perfect.
Seeing that by the former Chapters we have been taught, that
all metals are engendered of Argent-vive and Sulphur, and how
that their impurity and uncleanness does corrupt, and that nothing
may be mingled with metals which have not been made or sprung
from them, it: remains clean enough, that no strange thing which
has not his original from these two, is able to perfect them,
or to make a Change and new transmutation of them: so that it
is to be wondered at, that any wise man should set his mind upon
living creatures, or vegetables which are far off, when there
be minerals to be found near enough: neither may we in any way
think, that any of the Philosophers placed the Art in the said
remote things, except it were by way of comparison: but of the
aforesaid two, all metals are made, neither does any thing cleave
unto them or is joined with them, not yet changes them, but that
which is of them, and so of right we must take Argent-vive and
Sulphur for the matter of our stone: Neither does Argent-vive
by itself alone, nor Sulphur by itself alone, beget any metal,
but of the commixtion of them both, diverse metals and minerals
are diversely brought forth. Our matter therefore must be chosen
of the commixtion of them both: but our final secret is most
excellent, and most hidden, to wit, of what mineral thing that
is more near than others, it should be made: and in making choice
hereof, we must be very wary. I put the case then, if our matter
were first of all drawn out of vegetables, (of which sort are
herbs, trees, and whatsoever springs out of the earth) here we
must first make Argent-vive & Sulphur, by a long decoction, from
which things, and their operation we are excused: for nature
herself offers unto us Argent-vive and Sulphur. And if we should
draw it from living creatures (of which sort is man's blood,
hair, urine, excrements, hens' eggs, and what else proceed from
living creatures) we must likewise out of them extract Argent-vive
and Sulphur by decoction, from which we are freed, as we were
before. Or if we should choose it out of middle minerals (of
which sort are all kinds of Magnesia, Marchasites, of Tutia,
Coppers, Allums, Baurach, Salts, and many other) we should likewise,
as afore, extract Argent-vive and Sulphur by decoction: from
which as from the former, we are also excused. And if we should
take one of the seven spirits by itself, as Argent-vive, or Sulphur
alone, or Argent-vive and one of the two Sulphurs, or Sulphur-vive,
or Auripigment, or Citrine Arsenicum, or red alone, or the like:
we should never effect it, because since nature does never perfect
anything without equal commixtion of both, neither can we: from
these therefore, as from the foresaid Argent-vive and Sulphur
in their nature we are excused. Finally, if we should choose
them, we should mix everything as it is, according to a due proportion,
which no man knows, and afterward decoct it to coagulation, into
a solid lump: and therefore we are excused from receiving both
of them in their proper nature: to wit, Argent-vive and Sulphur,
seeing we know not their proportion, and that we may meet with
bodies, wherein we shall find the said things proportioned, coagulated
and gathered together, after a due manner. Keep this secret more
secretly. Gold is a perfect masculine body, without any superfluity
or diminution: and if it: should perfect imperfect bodies mingled
with it by melting only, it should be Elixir to red. Silver is
also a body almost perfect, and feminine, which if it should
almost perfect imperfect bodies by his common melting only, it
should be Elixir to white which it is not, nor cannot be, because
they only are perfect. And if this perfection might be mixed
with the imperfect, the imperfect should not be perfected with
the perfect, but rather their perfections should be diminished
by the imperfect, and become imperfect. But if they were more
than perfect, either in a two-fold, four-fold, hundred-fold,
or larger proportion, they might then well perfect the imperfect.
And forasmuch as nature does always work simply, the perfection
which is in them is simple, inseparable, and incommiscible, neither
may they by art be put in the stone, for ferment to shorten the
work, and so brought to their former state, because the most
volatile does overcome the most fixed. And for that gold is a
perfect body, consisting of Argent-vive, red and clear, and of
such a Sulphur, therefore we choose it not for the matter of
our stone to the red Elixir, because it is so simply perfect,
without artificial mundification, and so strongly digested and
fed with a natural heat, that with our artificial fire, we are
scarcely able to work on gold or silver, And though nature does
perfect anything, yet she cannot thoroughly mundify, or perfect
and purify it, because she simply works on that which she has.
If therefore we should choose gold or silver for the matter of
the stone, we should hard and scantly find fire working in them.
And although we are not ignorant of the fire, yet could we not
come to the thorough mundification and perfection of it, by reason
of his most firm knitting together, and natural composition:
we are therefore excused for taking the first too red, or the
second too white, seeing we may find out a thing or some body
of as clean, or rather more clean Sulphur and Argent-vive, on
which nature has wrought little or nothing at all, which with
our artificial fire, and experience of our art, we are able to
bring unto his due concoction, mundification, color and fixation,
continuing our ingenious labor upon it. There must therefore
be such a matter chosen, where in there is Argent-vive, clean,
pure, clear, white and red, not fully complete, but equally and
proportionably commixt after a due manner with the like Sulphur,
and congealed into a solid mass, that by our wisdom and discretion,
and by our artificial fire, we may attain unto the uttermost
cleanness of it, and the purity of the same, and bring it to
that pass, that after the work ended, it might be a thousand
thousand times more strong and perfect, then the simple bodies
themselves, decoct by their natural heat. Be therefore wise:
for if you shall be subtle and witty in my Chapters (wherein
by manifest prose I have laid open the matter of the stone easy
to be known) you shall taste of that delightful thing, wherein
the whole intention of the Philosophers is placed.
CHAPTER IIII.
Of the manner of working, and of moderating, and continuing the
fire.
I hope ere this time you have already found out by the words
already spoken (if you are not most dull, ignorant, and foolish)
the certain matter of the learned Philosophers blessed stone,
whereon Alchemy works, while we endeavor to perfect the imperfect,
and that with things more then perfect. And for that nature has
delivered us the imperfect only with the perfect, it is our part
to make the matter (in the former Chapters declared unto us)
more then perfect by our artificial labor. And if we know not
the manner of working, what is the cause that we do not see how
nature (which of long time has perfected metals) does continually
work! Do we not see, that in the Mines through the continual
heat that is in the mountains thereof, the grossness of water
is so decocted and thickened, that in continuance of time it
becomes Argent-vive? And that of the fatness of the earth through
the same heat and decoction, Sulphur is engendered! And that
through the same heat without intermission continued in them,
all metals are engendered of them according to their purity and
impurity? and that nature does by decoction alone perfect or
make all metals, as well perfect as imperfect? 0 extreme madness!
what, I pray you, constrains you to seek to perfect the foresaid
things by strange melancholical and fantastical regiments! as
one says: Woe to you that will overcome nature, and make metals
more then perfect by a new regiment, or work sprung from your
own senseless brains. God has given to nature a straight way,
to wit, continual concoction, and you like fools despise it,
or else know it not. Again, fire and Azot, are sufficient for
you. And in another place, Heat perfects all things. And elsewhere,
see, see, see, and be not weary. And in another place, let your
fire be gentle, and easy, which being always equal, may continue
burning: and let it not increase, for if it does, you shall suffer
great loss. And in another place, Know you that in one thing,
to wit, the stone, by one way, to wit, decoction, and in one
vessel the whole mastery is performed. And in another place,
patiently, and continually, and in another place, grind it seven
times. And in another place, It is ground with fire, And in another
place, this work is very like to the creation of man: for as
the Infant in the beginning is nourished with light meats, but
the bones being strengthened with stronger: so this mastery also,
first it must have an easy fire, whereby we must always work
in every essence of decoction. And though we always speak of
a gentle fire, yet in truth, we think that in governing the work,
the fire must always by little and little be increased and augmented
unto the end.
CHAPTER V.
Of the quality of the Vessel and Furnace.
The means and manner of working, we have already determined:
now we are to speak of the Vessel and Furnace, in what sort,
and of what things they must be made. Whereas nature by a natural
fire decocts the metals in the Mines, she denies the like decoction
to be made without a vessel fit for it. And if we propose to
imitate nature in concocting, wherefore do we reject her vessel!
Let us first of all therefore, see in what place the generation
of metals is made. It does evidently appear in the places of
Minerals, that in the bottom of the mountain there is heat continually
alike, the nature whereof is always to ascend, and in the ascension
it always dries up, and coagulates the thicker or grosser water
hidden in the belly, or veins of the earth, or mountain, into
Argent-vive. And if the mineral fatness of the same place arising
out of the earth, be gathered warm together in the veins of the
earth, it runs through the mountain, and becomes Sulphur. And
as a man may see in the foresaid veins of that place, that Sulphur
engendered of the fatness of the earth (as is before touched)
meets with the Argent-vive (as it is also written) in the veins
of the earth, and begets the thickness of the mineral water.
There, through the continual equal heat in the mountain, in long
process of time diverse metals are engendered, according to the
diversity of the place. And in these Mineral places, you shall
find a continual heat. For this cause we are of right to note,
that the external mineral mountain is everywhere shut up within
itself, and stony: for if the heat might issue out, there should
never be engendered any metal. If therefore we intend to immitate
nature, we must needs have such a furnace like unto the Mountains,
not in greatness, but in continual heat, so that the fire put
in, when it ascends, may find no vent: but that the heat may
beat upon the vessel being close shut, containing in it the matter
of the stone: which vessel must be round, with a small neck,
made of glass or some earth, representing the nature or close
knitting together of glass: the mouth whereof must be signed
or sealed with a covering of the same matter, or with lute. And
as in the mines, the heat does not immediately touch the matter
of Sulphur and Argent-vive, because the earth of the mountain
comes everywhere between: So this fire must not immediately touch
the vessel, containing the matter of the aforesaid things in
it, but it must be put into another vessel, shut closed in the
like manner, that so the temperate heat may touch the matter
above and beneath, and where ever it be, more aptly and fitly:
whereupon Aristotle says, in the light of lights, that Mercury
is to be concocted in a three-fold vessel, and that the vessel
must be of most hard Glass, or (which is better) of Earth possessing
the nature of Glass.
CHAPTER VI.
Of the accidental and essential colours appearing in the work.
The matter of the stone thus ended, you shall know the certain
manner of working, by what manner and regiment, the stone is
often changed in decoction into diverse colors. Whereupon one
says, So many colors, so many names. According to the diverse
colors appearing in the work, the names likewise were varied
by the Philosophers: whereon, in the first operation of our stone,
it is called putrifaction, and our stone is made black: whereof
one says, When you find it black, know that in that blackness
whiteness is hidden, and you must extract the same from his most
subtle blackness. But after putrifaction it waxes red, not with
a true redness, of which one says: It is often red, and often
of a citrine color, it often melts, and is often coagulated,
before true whiteness. And it dissolves itself, it coagulates
itself, it putrifies itself, it colors itself, it mortifies itself,
it quickens itself it makes itself black, it makes itself white,
it makes itself red. It is also green: whereon another says,
Concoct it, till it appears green unto you, and that is the soul.
And another, Know, that in that: green his soul bears dominion.
There appears also before whiteness the peacocks color, whereon
one says thus, Know you that all the colors in the world, or
that may be imagined, appear before whiteness, and afterward
true whiteness follows. Whereof one says: When it has been decocted
pure and clean, that it shines like the eyes of fishes, then
are we to expect his utility, and by that time the stone is congealed
round, And another says: When you shall find whiteness atop in
the glass, be assured that in that whiteness, redness is hidden:
and this you must extract: but concoct it while it becomes all
red: for between true whiteness and true redness, there is a
certain ash-color: of which it is said, After whiteness, you
cannot err, for increasing the fire, you shall come to an ash-color:
of which another says: Do not set light by the ashes, for God
shall give it to you molten: and then at the last the King is
invested with a red crown the by will of God.
CHAPTER VII.
How to make projection of the medicine upon any imperfect body.
I have largely accomplished my promise of that great mastery,
for making the most excellent Elixir, red and white. For conclusion,
we are to treat of the manner of projection, which is the accomplishment
of the work, the desired and expected joy. The red Elixir turns
into a citrine color infinitely, and changes all metals into
pure gold. And the white Elixir does infinitely whiten, and brings
every metal to perfect whiteness. But we know that one metal
is farther off from perfection then another, and one more near
then another. And although every metal may by Elixir be reduced
to perfection, nevertheless the nearest are more easily, speedily,
and perfectly reduced, then those which are far distant, And
when we meet with a metal that is near to perfection, we are
thereby excused from many that are far off. And as for the metals
which of them be near, and which far off, which of them I say
be nearest to perfection, if you are wise and discrete, you shall
find to be plainly and truly set out in my Chapters. And without
doubt, he that is so quick sighted in this my Mirror, that by
his own industry he can find out the true matter, he does full
well know upon what body the medicine is to be projected to bring
it to perfection. For the forerunners of this Art, who have found
it out by their philosophy, do point out with their finger the
direct and plain way, when they say: Nature, contains nature:
Nature overcomes nature: and Nature meeting with her nature,
exceedingly rejoices, and is changed into other natures, And
in another place, Every like rejoices in his like: for likeness
is said to be the cause of friendship, whereof many Philosophers
have left a notable secret, Know you that the sour does quickly
enter into his body, which may by no means be joined to another
body, And in another place, The soul does quickly enter into
his own body, which if you go about to join with another body,
you shall loose your labor: for the nearness itself is more clear.
And because corporeal things in this regiment are made incorporeal,
and contrariwise things incorporeal corporeal, and in the shutting
up of the work, the whole body is made a spiritual fixed thing:
and because also that spiritual Elixir evidently, whether white
or red, is so greatly prepared and decocted beyond his nature,
it is no marvel that it cannot be mixed with a body, on which
it is projected, being only melted. It is also a hard matter
to Project it on a thousand thousand and more, and incontinently
to penetrate and transmute them. I will therefore now deliver
unto you a great and hidden secret. one part is to be mixed with
a thousand of the next body, and let: all this be surely put
into a fit vessel, and set it in a furnace of fixation, first
with a lent fire, and afterwards increasing the fire for three
days, till they be inseparably joined together, and this is a
work of three days: then again and finally every part hereof
by itself, must be projected upon another thousand parts of any
near body: and this is a work of one day, Or one hour, or a moment,
for which our wonderful God is eternally to be praised.
Here ends the Mirror of Alchemy, composed by the most
learned Philosopher, Roger Bacon.
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