William Wynn Westcott: Premium Collection. William Wynn Westcott

tells us he has done this, by mixing Unusual Candor with Philosophical Subtilties, in such a manner as would render their Secret safe, tho' openly told; Nor is he wanting to admonish his Reader to be cautious in these things, viz.:--

      "Yet beware,

       That thou mistake not; for I do aver,

       A mingled Doctrine these Lines do declare;

       For both ways in this Book of mine do claim a share:

       Learn to distinguish every Sentence well,

       And know to what Work it doth appertain.

       This is great Skill, which few, as I can tell,

       By all their Reading, yet could e'er attain;

       And yet of Theory, this is the main.”

      Wherefore 'tis obvious, there is no possibility of success, 'till it be learned to which Work their Sayings relate; which indeed is not easie, and is the top of Theory; nor can any speed upon any other, tho' never so finely spun, or fondly embraced.

      And though Philosophers do sometimes affirm their Matters to be many, and their Works also; yet they very often, with equal Authority and Truth, assert the contrary; Artephius saith:-

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

      By means of these seeming Contradictions, bolder steps have been taken by some of them in discovering this Art, than otherwise they would have done, and even some have dared to imitate, nay, so much as to repeat.

      From hence I infer, That as much has been communicated to the World as can be expected, or that God will yet suffer to be discover'd by Writing. For this Art is declared, by those that have knowingly written of it, to be under his immediate Protection. Likewise that those that come to the Knowledge of it, shall admiringly wonder at its Preservation; and that which will augment their wonder, will be, that so slender a Vail secures it; and which God makes a sufficient Guard against all the Attacks made by the unworthy. Vide Sendivo, etc.

      Likewise, that as soon as any one discerns the Intention of the Philosophers, from the seeming Sense of the Letter, the dark Night of Ignorance will fly away, and a glorious Morning of Light and Knowledge will break forth: When Diana will unveil herself, Bathing in that most pleasant Fountain so much sought.

      And that he will find himself in the High Road of Nature which is that Secret Way of Philosophers, viz., most easie, delightful and speedy; in which are no Storms, no Heterogeneities, nor any Fire, but the gentle one of Generation. Norton asserts, That there are but few clerks that comprehend this Work, it being truly Philosophical. And he saith, That in this Work you must not begin with Quicksilver and Metals, as if in another Work you might; which other Work, he adds, if it be done in three Years, would be a blessed Chance, and which belongs to great Men; advising poor Men not to meddle with it, for that Errors in it may be committed above a Hundred ways; that it is a Work of Pain and Labour, as well as full of Perils.

      That these things are so, we are sorrowfully confirmed, by a Modern Author, as is so well known by many. Intro- Apert.

      Now as their Works differ, so their Waters or Mercuries differ also; for if you would calcine a perfect Metal, it must be done with Mercury; but if you would dissolve an imperfect Body (which is in the way to Perfection) it must be done with Mercurial Water, which is the Dew or Rain Water of Philosophers.

      The perfect Body is calcin'd with a gross Humidity, and by a tedious Labour; but the imperfect Body is dissolved and purified in a much more subtile Mercury, by an easie Fire and little Toil.

      And tho' this subtile Menstruum be the Mercury of the imperfect Body, yet it will (for a certain purpose) dissolve Sol, as warm water dissolves Ice, and will make its Body a mere Spirit.

      This is the Fountain of Chymical or Hermetick Philosophy, concerning which it is said:-

      " He that exactly knows the Magistery of this Water, no Words, or Secrets of Philosophers, Sayings, Writings or Enigmas, will be concealed from him. And further, that it is stupendous in its Virtues, and the things out of which it is immediately drawn, are most secret above all others; also the means of extracting it most wonderful. In the Knowledge of which, all their Fires, Weights and Regimens lie hid."

      The same Author affirms, that none can imagine its Splendour, except they see it, and then you will think you look upon a certain Celestial Body. Believe me, saith he, I have seen this Snowy Splendor.

      Sendivo not only confirms the same in Words to this effect, viz., Believe me, for I beheld it, that that Water was as white as Snow, but adds, from whence it was drawn, viz., From the Beams of the Sun and Moon.

      Nor is this said by him only, but by many more; I shall instance a few.

      Artephius asserts, That 'tis drawn from the Beams of the Sun and Moon, yea, that this dissolving Water is the Soul of the Sun and Moon, their moist Fire, and the only Agent in the World for this Art.

      The author of Arcanum Hermeticae, saith, "Let thy Mercury draw its Original from both these Lights."

      Flamel, speaking of the Sun and Moon, saith, "They are of a Mercurial Source, and Sulphurous Original."

      Another, viz., the Author of 'The Way to Bliss', saith: "That as the Sun is the Father of all things, and the Moon his Wife the Mother, (for he sends not down these begetting Beams immediately, but through the Belly of the Moon) and this double Spirit is carry'd in a Wind and Spirit into the Earth, to be made up and nourished."

      Which double Spirit or Flame, Geber calls the immediate Matter of Metals.

      You very well know, that Hermes himself, as well as most of his Followers, agree in these things; and 'tis our Business to observe wherein they do agree. Arnold says, "In our Imperfect Metal, there are the Sun, and Moon in Virtue and near Power." The Philosophical Work begins with this Heavenly Mercury, and an imperfect Body purified.

      "There is a pure Matter" (saith another) "which is the Matter of Gold, containing in itself the Heat that giveth Increase." (Fire of Generation.) This is lock'd under thick Folds in common Gold; nor is it to be extracted, but by a strong and tedious Decoction, which is a Work liable to many Errors, and hath always occasioned those that wrought in it to complain of the length and trouble of it. But in the other Work, the Body is soon dissolved, by a sweet and kindly Bath, or moist Fire.

      As the former Path requires much Pain and Patience to effect the Work, so this requires great Skill and Application to find it out, it being deeply concealed. The Masters of these Secrets do also affirm, that these Works (which are all one in the Beginning) may be conjoin'd, and made their grand Medicine. And I have been informed, that the way of making them one is but slenderly hid. For should they but change some Words (which they affect to use in order to conceal it) of one Syllable, and sometimes of two, for others of three, and sometimes of four or more, it would not be difficult for a Tyro, to conceive it. And the Reason given for this slender Covering is, that if any one should discern it and yet be ignorant of the means of both it would be of little avail; and that if he knew the means he could not long remain ignorant of the Practice. So that the Knowledge of the Means seems absolutely necessary in the first place.

      These Norton calls his "Means Mineral," which, he saith, are no other than Magnetia and Litharge her Brother. And he asserts that to clarifie them is the foulest Work of all.

      And though he makes these means two, yet he tells you how they differ, viz., as a Mother from her Child, or as a Male from a Female: Which we see brings his to the general Doctrine of Philosophers, viz., Agent and Patient, which seems to be their one intention, whatever Skill they use to perplex their Sayings.

      Litharge, he says, is a subtil Earth, brown,