a preface

to the philosophicall ?nigma,

or ridle.

sons of wisdome,

i

have now opened to you all things from the very first rising of the universall fountaine, that there is no more left to be discovered. for in the foregoing treatises i have sufficiently explained nature by way of example: i have shewed the theorie and praxis, as plainely as it was lawfull. but lest any should complain of my briefnesse, that by reason of it i have omitted something, i will yet further describe to thee the whole art by way of ridle, or ?nigmaticall speech; that thou maist see how farre through gods guidance i am come. the bookes that treat of this art are infinite; yet thou shalt not find in any of them the truth so much, as it is in this of mine, made known, or discovered unto thee. the[pg 48] reason that encouraged mee to make it so plain, was this, viz. because, when i had discoursed with many men, that thought they understood the writings of philosophers very well; i perceived that they did explaine those writings far more subtilly then nature, which is simple and plain, did require: yea all my true sayings did seem to them being profoundly wise, or savouring of high things, to bee of no value and incredible. it hapned sometimes that i would intimate the art to some from word to word, but they could by no meanes understand mee, not beleeving there was any water in our sea, and yet they would be accounted philosophers. since therefore they could not understand my words, which i delivered by word of mouth, i doe not fear (as other philosophers were afraid) that any one can so easily understand what i have wrote; it is the gift, i say, of god. it is true indeed, if in the study of alchymie there were required subtilnesse, and quicknesse of wit, and things were of that nature as to be perceived by the eyes of the vulgar, i saw that their fancies, or wits were apt enough to find out such things: but i say to you, bee simple, or plaine, and not too wise untill you have found out the secret, which when you have, it will of necessity require wisdome enough to use, and keep it; then it will be easy for you to write many books; because it is easier for him, that is in the center, and sees the thing, then for him that walks in the circumference, and only heares of it. you have the second matter of all things most cleerly described unto you: but let mee give you this caution, that if you would attaine to this secret, know that first of all god is to bee prayed to, then[pg 49] your neighbour is to bee loved: and lastly, doe not fancy to your selves things that are subtill, which nature knew nothing of; but abide, i say, abide in the plain way of nature; because you may sooner feel the thing in plainnesse, or simplicity, then see it in subtilty. in reading therefore my writings doe not stick in the letter of them, but in reading of them consider nature, and the possibility thereof. now before you set your selves to work, consider diligently what it is you seek, and what the scope, and end of your intention is: for it is much better to learn by the brain, and imagination, then with labour, and charges. and this i say to you, that you must seek for some hidden thing, out of which is made (after a wonderfull manner) such a moisture, or humidity, which doth dissolve gold without violence, or noise, yea so sweetly, and naturally, as ice doth melt in warme water: if you find out this, you have that thing, out of which gold is produced by nature: and although all metalls, and all things have their originall from hence, yet nothing is so friendly to it as gold; for to other things there sticks fast some impurity, but to gold none, besides it is like a mother unto it. and so finally i conclude; if you will not be wise, and wary by these my writings, and admonitions, yet excuse mee who desire to deserve well of you: i have dealt as faithfully as it was lawfull for mee, and as becomes a man of a good conscience to doe. if you ask who i am, i am one that can live any where: if you know mee, and desire to shew your selves good and honest men, you shall hold your tongue: if you know mee not, doe not enquire after mee, for i will reveale to no[pg 50] mortall man, whilest i live, more then i have done in this publick writing. beleeve mee, if i were not a man of that ranke and condition as i am, nothing would be more pleasant to mee then a solitary life, or with diogenes to lie hid under a tub: for i see all things that are to be but vanity, and that deceit, and covetousnesse are altogether in use, where all things are to be sold, and that vice doth excell vertue. i see the better things of the life to come before mine eys. i rejoice in these. now i doe not wonder, as before i did, why philosophers, when they have attained to this medicine, have not cared to have their dayes shortned; because every philosopher hath the life to come set so cleerly before his eyes, as thy face is seen in a glasse. and if god shall graunt thee thy desired end, then thou shalt beleeve mee, and not reveal thy self to the world.