William Wynn Westcott - The Collected Works

So Pontanus seems surprised at the wonderful Effects of this Fire, for want of the Knowledge of which he had erred so long and often; and tells us who inform'd him of it, viz., Artephius, whose Book is extant, and read by most Inquirers, tho' not with the same success; some interpreting his Sayings one way, and some another; but few according to the true Sense and Meaning. Whence they have erred and will always err, unless they learn it better; the way to learn it, is but just told above, by the Author of 'The Way to Bliss', which agrees with the Way Pontanus prescribes, viz., They that should read Geber, and all other Philosophers, never so long, could not comprehend it, because that Fire is found by deep and profound Meditation only; and then it may be gather'd from Books, and not before.

We must not only have the Knowledge of this Fire; but, as we are often told, the true Measure of it to its Furnace; both which seem to be remote from the Eyes of the Vulgar: When this is known, the Difficulties that attend the Radical Dissolution of the close and fixed Body of Gold vanish. And before this can be done, this stout fixed Body must be Calcined, and reduced into as fine a Calx as possible, which is often hinted by Philosophers, but with a design to conceal it. Geber witnesses, that everything Calcined is of easier Solution, because the Parts of the Calcined Body, more subtilated by Fire, are more easily mixed with Water, and turned into Water. Without this previous Calcination, no Solution is found.

Therefore no wonder so many fail in their Attempts, to dissolve Gold in a Generative Way, by working on its Compact and Gross Body; For as the gross Bodies of Sol and Luna are not fit for Dissolution, but only their altered and unctuous Calxes; so Mercury, in its gross Body is not able to do this, but in its altered more subtile and spiritual Nature; and drawn from its Vitriolick Caverns, acuated with its pure salt and piercing Sulphur, which then overcomes all things, even itself. For it not only dissolves Sol and Luna into its own Nature, but coagulates itself into theirs, true and fixed, by a proper Heat only.

Some may say, All these are so fully taught already, that a bare repeating of them is of no use.

That they are taught already, by the Masters of this Science themselves, is my warrant for repeating of 'em; and if you have already Learn'd these things, you have no Reason to be uneasie; if you have not, tis your advantage to be put in mind of them, even by an Inquirer.

Sad experience sheweth, that but very few of the past or present Searchers, learn those things which they often brag the Philosophers have taught: But at length to cover their own Ignorance, they fall into Arrogance, and blame the Philosophers for hiding of them; as is observed by (the never too much to be admired) Candid Ripley; who, in return, only modestly reproves them, Thus:-

"All Philosophers record and say the same;

But simple Searchers putteth them in blame,

Saying, they hide it; But they are Blameworthy,

Who are no Clerks and meddle with Philosophy.”

Here this good Man, in few words, justifies the true Philosophers, and lays the blame where it ought, viz. on the Unskilful Medlers with Philosophy.

What tho' he has conceal'd the Key of the Art under his green Lion, as others have done under the Doves, Chalibs, secret Fire, etc., some under one figure, some under another, which best answered their purpose, viz., Concealing the Art from the Unworthy. What they have done towards Discovering of it to the Deserving, merits the greatest Acknowledgements, not Censure from Inquirers to whom they declare they are not indebted.

Nor do I affirm, that all these different Terms are synonymous, that behoves the Inquirer to satisfy himself in, from their Writing, whether they are or can be deemed so.

I have ventur'd to call the Green Lion of Ripley the Key of the Work, because his Expositor has as good as called it so. "Learn then," says he, "to know this Green Lion, and its Preparation, which is all in all the Art; it's the only Knot; untye it, and you are as good as Master: For whatever then remains, is but to know the outward Regimen of the Fire, for to help on Nature's Internal Work."

And the same Author has expressly called the Chalibs so, viz., I will tell thee (if thou wilt conceive) it is called Chalibs, by the Author of the 'New Light'; and it is the true Principle of the Work, the true Key (as it may be handled) of unlocking the most hidden Secrets of Philosophers.

Again our Chalibs is the true Key of our work, without which the Fire of the Lamp could not be, by any Art, kindled. Which he further describes thus, viz., It is the Minera of Gold, a Spirit very pure, beyond others, etc. Sendivogius calls this Matter, as well by the Name of Magnet, as Chalibs, viz., To speak more plainly, says he, 'tis our Magnet, which, in our foregoing Treatises, I called Chalibs, or Steel. The Air generates this Magnet, and the Magnet generates or makes out Air to appear and come forth: I have here intirely shewed thee the Truth.

This Author has comprized in few Words what the Author of 'Intro. Apert.' has divided into Three Chapters, viz., Chalibs, Magnet, and Air; all which he has Concentrated in a Fourth, viz., Chaos; The Earth, says he, is a heavy Body, the Matrix of Minerals, because it keeps them occultly in itself; altho' it brings to light Trees and animals. The Heaven is that wherein the great Lights, together with the Stars, are rowled about; and it sends down its Virtues through the Air into inferior things.

When he has gone thus far, he, in Imitation of Sendivogius's Skill and Candor, adds, But in the Beginning, all being confounded together, made a Chaos.

Behold ! I have faithfully opened to you the Truth; for our Chaos, etc.

O the Harmony and Skill, as well as Candor of these two great Masters! Beg of God that he would make you Discerners and Partakers of these things. Nor let me forget most candid Ripley, who exactly corresponds with these, viz.:

"For as of one Mass was made all thing

Right; so must in our Practice be.

In Philosophers Books therefore, who lifts to see,

Our Stone is called the less World One and Three:

Magnesia also of Sulphur, and Mercury,

Proportionate by Nature most perfectly.”

Thus we see Ripley's One Mass, Philalethes's Chaos, and Sendivogius's Matter of the Antient Philosophers, are the same; containing Three, viz., Magnet, Chalibs, Air, or Magnesia, Sulphur and Mercury: which also are called by abundance of other Names in Philosophers' Books, e.g., Artephius speaking of the Compound, Magnesia, says, That 'tis compounded, like a Man of Body, Soul and Spirit; which he thus expounds, viz.,

"For the Body is the fixed Earth of the Sun, which is more than most fine, ponderously lifted up by the force of our Divine Water: The Soul is the Tincture of the Sun and Moon, proceeding from the Conjunction or Communication of these two: But the Spirit is the Mineral Virtue of the Two Bodies and the Water, which carries the Soul, etc. Again, the Spirit therefore pierceth, the Body fixeth, the Soul coupleth, coloureth and whiteneth. Of these three united together, is our Stone made; that is, of the Sun, and Moon, and Mercury. Flammel says he could easily give very clear Comparisons and Expositions of this Body, Soul and Spirit: But then he must of necessity speak things which God reserves to reveal unto them that fear and love him, and consequently ought not to be written”; yet he is not wanting to concur with Artephius, in calling them the Sun, Moon and Mercury, and agreeing exactly with him in his Exposition.

It would be as it were endless, and indeed needless, to recite all the different Expressions used by Philosophers, who confirm and constantly maintain this Doctrine of Trinity in Unity, under various Modes of Speech, and hard-to-be- understood Similes.