The practise of chymicall, and hermeticall physicke, for the preseruation of health. Written in Latin by Iosephus Quersitanus, Doctor of Phisicke. And translated into English, by Thomas Timme, minister

CHAP. XI. Concerning the visible bodies of the Elements.

IT now resteth that somewhat ••ee said••, concerning the visible Bodies of the Ele∣ments, which of all things, as wel of Mine∣ral, as of Vegetable, and Animal, doe al∣wayes appeare to be two: the one drye, the other moyst. The drye is a Sandy earth or ashes, 〈◊〉〈◊〉 of all salt, by reason of the

washing of Waters, and is called by the Chymists, Terra dam∣nata, or Damned earth. Because it hath no other force, but that which is drying.

The m••yste which is called vnsauorie Phleame, is pestered with all Sulphur and Mercurie, hauing no odour or taste, or other vital vertue, which can onely moysten, without any other force at all.

And as these are of no force, so doe they onely possesse passiue qualities, and vnprofitable. But Ayer, the thyrd Ele∣ment, cannot be separated by it selfe, but doth eyther vanish into ayre, or else remayneth mixed Sulphur and Mercury, and doth more chiefely cleaue vnto Mercury, which is so spiritual, that the most experte woorkeman cannot separate the same from it selfe alone, but doth alwayes passe away into aire, with the aire or vapour of that thing, whereof the separation is made: to which aier Mercury is straitely combyned, that it can neuer be separa∣ted from the same, without it be done by the great industry of a skilful workeman, who knoweth that Mercury or salte Armo∣niack volatile, is so conioyned with aier, or with the aiery parts, that it doth also breathe away with the aiery parte, and with the same is reduced into spiritual Water, which is knowen to be the mercurial water, by the sharpe, sower, and vehement, which springeth from the Mercury or salt armoniack, of nature spiri∣tuall. The which the workeman séeking to separate, conioy∣neth this spiritual liquor, with a Christalline salt, naturally fixed, from the which, he separateth that aiery liquor, by Distillation, which by that separation is vtterly spoyled of all force, and re∣maineth an vnsauory aiery liquor, for because that Mercuriall spirite possessing the nature of volatil Salt, remaineth fixed, with his proper Salt, with the which hée hath the most chiefe analogie and proportion. And thus the Philosophers testify, that nature is delighted with nature.

Thus we sée how the Elementary aier is to be separated from that Mercuriall spirite, namely by bringing the E••••ment of aier, into water deuoyde of taste, and by cutting the Mercu∣riall

spirit, into the salt, of his proper preheminence.

Furthermore, hereby it appeareth, that Mercury is a certaine aiery thing, or aier it selfe: and yet somewhat more then the ele∣mentarie aier, which wanting the spirit of Mercurie, is a simple aiery liquor of no vertue or power, but simplie to moysten and penetrate. And so the actiue qualities doe belong to the begin∣nings, Salt, sulphur, and Mercurie, and the passiue to the Ele∣ments. This thing wée haue made plaine before, by the exam∣ple of Wine, and Water of life. These things are therefore spoken, that all men may sée by the Anatomie and resolution of things, that the element of aier, cannot be separated by it selfe alone, neyther is it so to be séene of any, but of the true Philoso∣phers, and by such as are most conuersant in this art.

Thus certaine demonstration is made of the visible bodies of things procreated, both out of the séedes and beginnings, and al∣so out of the elements; albeit in the resolution of the bodies, thou doest not discerne the visible bodies of the séedes, put a parte by themselues. But it is an easie matter to discerne the seuered partes of those thrée beginnings, and also of the Elements, in the which partes of the thrée beginnings, the vertues and powers of actions (wherwith the séedes are indued) are included and mixed together. Whereby it commeth to passe, that their bodies are fil∣led together with the vitall forces and faculties of the Astrall and spirituall séedes, as the receptacle of th••se vertues.

But the Elementall bodies, haue only passiue qualities: the which elementall bodies, a w••rkeman cannot onely separate by themselues, but can also bring them to nothing, in such sorte that the passiue and materiall Elements being separated, there shall onely remaine those thrée Hypostaticall, Formall, and Actiue be∣ginnings, salt, sulphur, and mercury, which being drawen into one body, do make a mixed body, which the Philosophers call a fifth or a fourth Essence, which is frée from all corruption, aboun∣ding with quickening spirits: whereas contrariwise, the sole ele∣ments separated from those thrée beginnings, doe bring nothing but impurities, corruptions, and mortification.

In this Chymestry is to be extolled, that imitating nature, it

rateth Elements, and their beginnings, by which all the partes of a compund body, are anatomized and made manifest. And yet those naturall substances, are not said to be begotten, by such separations, as if they were not before: neyther yet as bring be∣fore, are they corrupted by the arte of separation, but they were in compounde, and after separation, they ceased not to bee, and to subsist. And as the thrée beginnings are coupled together, by the benefite of an oylelie liquor ioyning them in one: so the thrée Elements, Ayer, Water, and Earth, are combyned together, by the comming in of Water as a meane. For water by her ana∣logie and conuenience partaketh both of the na••ure of aier, and of earth: whereby it commeth to passe, that one while it is ea∣sily turned into aier, another while into earth: and so it comby∣neth both the extreames. In things that haue likenesse, an alte∣ration is easily made. For, by reason of likenesse and consent, aier made thicke with colde, passeth into water, and water made thinne, becommeth aier: and water also made grosse and thick, becommeth earth: euen as earth also made thinne, passeth into water, and is chaunged.

Wherefore, forsomuch as aier and earth, two extreames, are fitlie ioyned together, by a thyrd, which is water, a meane be∣twéene them both: Aristotle did more than was néedefull to ap∣poynt a quaternarie number of Elements, out of the quaternary number of the fower qualities, Hote, Colde, Drie, Moyst. How∣beit, it cannot be denied but that he had great probability hereof, as is to be séene in his second booke of the generation of liuing creatures, where he goeth about by many reasons to prooue, that it is most necessary for the production of things, to appoynt a fourth element, namely Fyer, hote and drie.

But forsomuch as Moses in the first Chapt. of his Genesis (wherein he sheweth the creation of all things) maketh no men∣tion of Fier: it is more conuenient that we leaue it rather to the opinion of the diuine Prophet, then to the reasons of an Eth∣nick Philosopher. And therfore wée acknowledge no other Fier then Heauen, & the fiery Region which is so called of burning.

Therefore it ought to be called the fourth formall Heauen,

and essential element, or rather the fourth essence, extracted out of the other elements: bicause it is indue•• with far more noble ver∣tues, then the most simple elements. For the Hermeticall Phi∣losophers deny that there is a quintessence because there are not fower elements, from whence there may be drawen a fifth es∣sence, but thrée onely and no more, out of which a fourth may be extracted. So great is the power of this fourth essence, that it moo∣ueth, sharpeneth, and mightily animateth the bodies of the thrée principles, and of the more grosse elements, to come into a perfect mixture of one thing which neuer after can be di••••des. Where∣vpon the Indiuidualls, or simples which cannot be diuided, doe borrow from Heauen, & from no other, all those forces, faculties, and properties, which they haue no shewe foorth. Herevpon it commeth that the proper qualitie of that essence, is neither drye nor moiste, nor colde, nor hote. For it is a far more simple thing, that is to say, a most simple and pure essence, extracted out of the more simple and more subtil beginnings and elements, which ma∣keth a most simple, most pure, most thinne, and most swifte body, indued with the greatest force of generating, nourishing, increa∣sing, and perfecting, which commeth so néere vnto the nature of fier, that in very déede the Heauen is no other thing, but a pure and ethereal fi••r, neither is the pure fire, any thing els but Hea∣uen: which the more it ouercometh the principles and elements, the more it obtaineth, the more potent, perfect, pure, and simple forces and vertues, 〈…〉〈…〉 into all things, and fur∣nisheth euery thing with his formes and vertues.

It appeareth therefore by Moses, that there is no other fiery Element, but Heauen, which hath the place of the fourth element, or which is rather a fourth essence extracted out of the more subtil matter and forme of the three elements, which is no other thing, but a pure ethereal, and most simple fier, most perfect, and most for different, from the thrée elements, as imperfite: which fier, is the author of all formes powers, and actions, in all the inferior things of nature, as the first cause, and carrying it selfe like the p••••ent, toward his ofspring: which fier, by his winde carryeth & conueyeth his séedes into the belly of the earth, wherby the gene∣ration

or fruite is nourished, fostered, groweth, and is at the last thrust foorth, out of the lappe or bosome of the elements.

This Heauen, albeit in it selfe, it is no complexion, that is to say, neither hote nor cold, nor moyst, nor drie: yet by his know∣ledge and predestination, it yéeldeth to all things, heate and colde, moystnesse, and drynesse: forsomuch as there are starres which haue their most colde and moyst spirites, as the Saturnails, and Lunaries: others, most hote and drie, as the Solarie, and Mar∣tialls: others hote and moyst, as the Io••ialls, who by their ver∣tues and complexion (wherwith euery Starre and Planet is in∣dued) do informe, fashion, a impregnat all these inferior things, in suche wise, that some indiuidualls are of this condition and complexion, which they haue borrowed and taken from their in∣forming or fashioning planet or starre: other some of that which they haue obtained from other Planets and Starres. For God hath giuen to Heauen most simple and perfect séedes, such as are the Starres and Planets, which hauing in them Vitall faculties, and complexions, do powre them foorth into the lappe of the infe∣rior Elements▪ and do animate and forme them. Neyther doth the Heauen ••casse from his working, nor the Astrall seedes therof, because their vertues are neuer exhausted: neyther do they suf∣fer alteration or diminution of faculties, wherby they may 〈◊〉〈◊〉 from procreating or forming, albeit that sometime they do make more or lesse frutefull then at other some. Herevpon commeth that perpetuall Circulation, by the benefite whereof the séedes of the Elements or theyr matter, are coupled with the séedes of the Starres, setting and putting their contayned into the maternall lappe, that it may forme and bring foorth a kindly sprout. For as Heauen is sayde to woorke vppon the Earth, so also the in∣ferior Elements, do yéelde and bestowe their actions and moti∣ons, but not after one manner: for that Heauen in acting suffe∣reth nothing, so farre foorth as it is equalled, being of a Hemoge∣niall and most perfect nature: and therefore is incorruptible and Immutable vnto the predestinated ende of things created.

But these inferior things do suffer in their action, because they haue theyr formall beginnings, mixed with their mate∣rialls,

subiect to chaunge and destruction: whereuppon also it commeth to passe, that those things which procéede from them, do in continuance of time decay and perish.

These things knowen to a true Phisitian and Philosopher, hée séeketh to restore decayed health, and to preserue the same by the extraction of celestiall Essences and Formes, and the elemen∣tarie separation of the beginnings and materialls, from those thrée formall and spirituall beginnings, the which he••••seth alone, separated from the others, which are Heterogeniall, or of ano∣ther kinde, that he may worke wonderful effects without any im∣pediment.

And this is the vniuersal Balsamick medecine, wherin all the partes are Homogeneal, or of one kinde most pure, most simple, and most spirituall, And being in such simplicitie, and most tho∣roughly clensed and purged from all grosse Feces, and incorrupt, it is called a Quintessence, but more truly and properly a Quar∣tessence, and the celestial stone of the Philosophers.

But let no man thinke here, that when I name the Philoso∣phers stone, (that is to say, that vniuersal medicine) that I meane the transmutation of metalls, as if such transmutation, were the chéefe medicine of mans body: but knowe rather, that in Man, (which is a little world) there lye hidde the mynes of Imperfect metals, from whence so many diseases do growe, which by a good faithful and skilful Phisitian must be brought to Golde and Sil∣uer, that is to say, vnto perfect purification, by the vertue of so ex∣cellent a medicine, if we wil haue good and prosperous health.

The Phisitian therefore, must diligently consider two things, that is to saye, that Nature may be disquieted, both by an in∣ward and also by an outward enemie. But this more especially he must foresée, that Nature be not formented with the outward enemie, which then commeth to passe, when a medecine is mi∣nistred and giuen, which is crude, impure, and venimous, and therefore contrary to our nature and spirites. Then on the other side, he must haue care that the ••omesticall enemies which are within mans body, be dryuen out with conuenient and fitte wea∣pons. For if a remedy be applyed which is vnfitte, then Nature

is assayled by two enemies, that is to say, by the externall me∣dicine, and by the inwarde impuritie, which remaining long in the body, turneth into poyson, if spéedy remedy be not had.

Notes

• The Heauen of Philoso∣phers.