Sal, lumen, & spiritus mundi philosophici, or, The dawning of the day discovered by the beams of light shewing the true salt and secret of the philosophers, the first and universal spirit of the world / written originally in French, afterwards turned into Latin by the illustrious doctor, Lodovicus Combachius ... and now transplanted into Albyons Garden by R.T. ...

CHAP. 4. Of the Spirits ascent into Hea∣ven, and descent into the Earth.

THe Almighty Creator of all things, foreseeing from the beginning, that infection and corruption growing with things compounded of Body and Spirit, would move continual and intestine wars, he opposed a remedy to this dis∣sention; whereby the one may be con∣served, and the other not destroyed: and seeing the Spirit and Substance were included in a Body, and the Body im∣merged in corruption, it was impossible that corruption should act upon and prevail over the Body, and yet the Spirit placed in both should be kept free, and incur no danger; but rather, that with the Body it should yield to deaths Ty∣ranny, which alwayes intends Natures destruction, and the prostitution of all

individuals: which thing needs no proof, but appears sufficiently manifest, from the natural, and sometimes the imma∣ture end of Animals, Vegetables and Minerals, which we see every day by their corruption, when the Body being dead, the Spirit must undergo the same fortune; that is, the vertue that en∣livened it, is annihilated: but because the prime Opificer would be admirable in all his works, of his meer goodness and love to Mankinde, who from the beginning he predestinated to be the In∣strument of his Glory, and to whom he subjected whatever was admirable in the Creation; for his Commodity, I say, he gave certain expedient Remedies, whereby he might not onely purifie and perfect the things created, but also, pre∣serve and arm himself against the assaults of mortal corruption.

Knowing then, that the two parts of Man were one created in another, to wit, the Spirit in the Body, and that the Body would be continually infected by corruption, and by sensuality, drawn and allured to intemperance, which in∣fers the true corruption, and weakning

of all the members; he foresaw, that the Spirit inhabiting like a Guest in the Bo∣dy, could not be exempted from its contagious depravation: and we ordi∣narily see, That Men given to excess of intemperance and sensuality, accustom themselves to ill manners, and take liberty in all corruption, both of Minde and Spirit; neither regarding Love nor Fear to God, Honor or Respect to the World, nor Piety to themselves, nor Charity towards their Neighbours. So that it is impossible, if they be thus bound to inquinations in death, but their Spirits must undergo punishment, as they have participated of pleasure.

Seeing moreover, all mankinde by the fall of our first Parent, obnoxious to death, and thence every Man inevitably to incur total destruction and perdition; he mitigated, or rather redintegrated this Misery by an admirable Remedy, far exceeding our capacity: for knowing Man by his Spirit and his Body to parti∣cipate of Heaven and of Earth, the Re∣medy also he made to partake of Heaven and Earth, which is competible solely to our onely Lord, Saviour, and Re∣deemer,

Jesus Christ, who descended from Heaven into the Earth; and by a mystery incomprehensible by us and common sense, was miraculously made Man without the abdication of his God-head; because our health could not come from Earth alone, corruption reigning there: but it was necessary, that the Water should come from above, where the Fountain of purity is; he therefore came down, that he might dwell in us, and with us, and conclude us within the terms of justice and tem∣perance; regenerating us to newness of life, by the mutation of our Spirit and Body, and mortifying in us our cor∣ruptions and sins, and restoring us to the study of purity of vertue; which could not have been effected save by him alone, the extream of both Natures; for he is God-Man, that he might con∣joyn superiour with inferiour things, which were dis-joyned by the incom∣parable distance of life and death, purity and corruption.

The Earth doubtlesly received this inestimable treasure far exceeding its merit, by a medium that cannot be com∣prehended,

from which he again ascend∣ed into Heaven, by the Water of purifi∣cation, and Fire of the Spirit, without accidents and corporal passions, though he deposed not his Body, but retained it incorruptible and glorious, having ac∣quired immortality by death; who shall again descend from his Fathers right-Hand, into the Earth, after the Univer∣sal conflagration, to renew the World, and make a Separation betwixt the good destined to life, and the evil condemned to death.

See now how well the Omnipotent Father, the Father of all compassions, consulted for Mans good; to whose Bo∣dy, joyned with his Soul, he gave an equal Preserver, whom he sent from Heaven, that he might be born on Earth; and whom, by the light of Nature, we ought to seek.

Seeing Man was therefore endued with Reason and Judgement, that he might acknowledge and comprehend his great gifts: but Man, created heavenly, for the indagation of this benefit, as too forgetful of his birth, lays out that noble and divine Light within him, in

searching out frivolous and transitory vanities, and not in the pursuit of solid wisdom and verity.

Briefly, he had rather follow the in∣clination of his Terrestrial Geniture, then Divine and Celestial Wisdom, which he neglects as a thing indifferent, and casually sent to him from above. Wherefore the Root of Mankinde is as it were extinguished before it grow out, (except some few who have had better Stars, and more favourable Aspects in their Nativity) they desiring the pos∣session of transitory goods, more then the attainment of Divine and precious Gifts, which our fecund Mother Na∣ture hath publickly and in all places fixed, for the conservation of life, hurt, rather then helped, by their abundance immerged in mortal corruption: And it is apparent, That those that are of a higher Spirit, though they look upon the fulgour and splendor of those Mundane Riches, as no way despicable; yet they will not rest in this surface, but seek to Divine Vertue, occluded in the Centre, which hath indeed been cause of great errors both in Medicine and Philosophy,

to such as destitute of true light, groape at, and in the dark pass by both.

Recalling then my mind to the clear light, by whose guidance we may at∣tain that salutary and best remedy, which God ordained particularly for the conservation of mankinde, and for the obtaining of Celestial benediction; I shall endeavor with all humility and re∣quisite sincerity, not as a Divine, but as a Disciple of Wisdoms followers, to adumbrate my conceptions in a rude style; which the lovers of verity may accept gratefully, if they finde them ra∣tional and pleasing.

I say then, that all understanding communicated to any man from man a∣lone, is uncertain and confused, because man is ordinarily loaden with igno∣rance and slow resolutions; but that which he receives from the univerial Light, is clear and immoveable. For to know absolutely, is to understand a thing by its first causes; and there is no certitude in second causes, till we come to their original: wherefore we cannot know the Nature of a Species, unless we foreknow its Genus; neither can

we know the Nature of Microcosmes (which are almost infinite) unless we first find out the Nature of the Macrocosme, that gives them being. Man likewise cannot be known, without the prece∣dent cognition of the world, whose effi∣gies he is; nor yet the great world, un∣less we know whence and how it was made: For how shall one know a man, whose principle is nothing but a small deformed mucilage? or how shall a man know him that is born, unless he know those that begot him? and here I mean not the second, but the first Parents, to wit, heaven and earth: and unless a man understand the first creation of these, how shall he know them? as an Embryo in a womb, which is nothing but the congregation of a certain hu∣mour, which is afterwards formed to the example of its parents, and so in progress, till it become perfect: so the Heaven, Earth, and all that is therein, that is, all this great world, is like an Embryo in the Chaos, whence none can have any light, unless he consider the first rudiments and progress of its di∣stinction and formation.

Let us therefore first go to the Foun∣tain and Spring, that we may thence trace the rivulets that flow from it, and know them, and by examples of forms judge of things formed.

I say therefore, that the prime and ab∣solute creator (who is as a point whence all proceed, and an inexhaustible foun∣tain whence infinite rivulets issue, hath a Nature proper and particular to himself, which is to conserve as well as produce the whole world: for it is the property of a good Author, to produce things; and when he hath procreated them, to conserve and defend them.

This first Effect, which is Creation, is a secret that we are ignorant of; we un∣derstand it not, but by the affinity or likeness it hath to generations.

But the second is open and manifest to such, at least, as are illuminated, elect, and born of the Spirit; but not to such as are sons of the flesh, lest pre∣cious pearls should be trod upon, and cast to swine.

Jesus Christ our Lord hath perfected the former and more excellent, and taught us, commanding us to imitate him

in all good works, whereof he hath set us an ensample: For Nature walks always in the same tract, and never forsakes her ways. As therefore the universal Pa∣rent or Conserver, consulted by his providence the common conservation of all things, from the beginning of the world: So Nature from the beginning had her intentions, and was always oc∣cupyed in continual action about pro∣ductions: For as it was necessary that the safety of the Spiritual part of man should descend from above, so is it like∣wise as necessary, that the safety of the Body should come from the same Foun∣tain, because from below, where the seat and habitation of corruption is, neither life nor safety can proceed. For what end do the Heavens, the perpe∣tual Fountain of Restauration and Per∣fection, by the influence of their ver∣tues flow upon the Body of the Earth, which the benevolent Stars, with their benign Aspects, sympathizing with the afflicted society of mankinde, do daily graciously prosecute and affect, but to generate in her a durable and enlivening Spirit, which in the Womb of this fe∣cund

mother assumes a Body, and ma∣nifests and dilates its faculties through all the parts of the world, distributing them to each creature according to its exigency: and hereupon do the parti∣cular powers depend, which we must know, by their effects in Herbs, Beasts, Stones, and other things which have drawn their proprieties from this gene∣ral Spirit, and do miraculously conserve us and other creatures. And as it plea∣sed God to enrich man with the perfe∣ction of his own Son, according to the extension of the humane Nature, and yet he would not have any one contami∣nated with sins and iniquities, to seek remedies and health from man, but from himself the true Fountain, whence all perfection flows: so also Nature, the perfect observer of the Divine will, and imitator of his works, hath not setled the perfect vertue of curation and re∣stauration, in Herbs and particular Creatures, but would have us seek it precisely in the Centre, whence this is communicated to Creatures, to wit, in the Earth, where this enlivening Spirit is generated: for if simples are indued

with the vertue of curing, restoring, nou∣rishing, and conserving how much more hath the abundant dispensor of it, whence all these receive it? but that the Earth is the treasury and dispensor of these vertues, daily experience gives us suf∣fient reasons; for she must needs pos∣sess them, else she could not give them.

It is therefore admirable, that so ma∣ny egregious men should spend their time in drawing their waters from sim∣ple rivulets, far removed from their pure Fountain, and running through a muddy current, and not go to the Foun∣tains head.

I do not in the mean time contemn special Medicaments, but I would that Generals were more sought after, and particulars not neglected: for though a General Medicament might salve eve∣ry Sore, yet particulars merit commen∣dation; especially in external superficiary Diseases, when the Centre of sanity is not afflicted.

That therefore I may return to my Scope, I say again, the Earth is the Ma∣trix, wherein the Heavens beget that Spirit, that Nourisher, Restorer, and

Conserver of Bodies, which alone gives solidity and perfect cure: and how this so potent and efficacious a Spirit should be found and taken, all wise men should direct their cogitations to so useful an inquisition, that they might observe the exemplary Steps, which Nature paces in perfecting her intentions; and hold this for a rule, though God infinitely excee∣ding Nature, is not bound to natural reason, no more then a Monarch to the Laws himself prescribes, which yet his subjects observe without inquiring why he prescribed them: And who hath more faithfully and successfully follow∣ed this example, then Hermes Trisme∣gistus? who after the deluge, was first (as some say) that opened to men the mysteries of the perfect knowledge of God, and exactly explicated Natures secrets: for besides that Angel-like in his Poemandrum, he explains Divinity, where he manifests the Doctrine of the Creation of the great and small world, its beginning, progress, and duration; he also continues his holy Philosophy with the same hand in his Asclepium, de∣claring with a spirit and voice prophe∣tical,

that the regeneration of man should be wrought by the Mediation of the Son of God, indued with humane flesh: he also industriously touches the same Scope in his Tabula Smaragdina, where he saith, that as all things in the world were made out of one sub∣ject, by mediation of one God, so his Magistery, which is the chief and gene∣ral Medicine, may be perfected and compleated by adaptation onely; which adaptation is nothing else but a Glass, where we may see Divine Meditation aenigmatically represented, to shew that Nature necessarily follows the steps of her Master.

He also attests in other Books, That the Author of Regeneration should de∣scend from Heaven, and become Man, and live among Men for their edificati∣on. He says also in his Tabula, (which he left as the last Testament and Testi∣mony of the excellency of his thoughts) That this general Spirit, the Conserver of Bodies, shall descend from Heaven, to wit, from the Sun and Moon (which in his Poemandrum, he calls, The prin∣cipal Rulers in this Mundane Monar∣chy)

to assume a Body in the Earth, which he calls the Spirits Nurse, by the Mediation of the Air, in whose Belly he shall be carried, because the Celestial Influences cannot be communicated to the Earth, unless the Air, which is like an Intercessor, carry them to it: and as the Divine Restorer and Protector of our Souls, in the assumption of humane Flesh, deposed nothing of his Divinity; so (saith he) the Universal Spirit shall re∣tain and keep all its Vertue entire, when it is turned into Earth, that is, when it assumes a Terrestrial Body.

God also willed his own Son, and our Redeemer, in his assumed Humanity, be as it were regenerated by and with the Water of Baptism, and Fire of the Holy Spirit: not that he needed any such purgation, but because he was to con∣verse with Men contaminated with cor∣ruption, that he might in all things yield himself an example of Renovation and Purification; giving Men a visible and ample Testimony, That, according to the Flesh, he was of the same Nature with them: not contaminated or cor∣rupted, but obnoxious to passion, and

equally mortal as they.

In like manner, our fecund Mother Nature, willed her first-born, though pure in his Centre, That he should be regenerated by Water and Fire, that is, by Separation of the Terrestrial from the fiery part, the spisse from the subtile, and the impure from the pure: which Hermes also aimed at, when he said, That the Earth should be separated from Fire: for what God hath conjoyned, Man should not separate; but onely the impure and gross from the subtile and pure by Fire.

And besides this Sense, which first offers it self to our Intellects, there is yet another more occult meaning: for seeing by the Separation of Earth from Fire, he means, that that's gross, from that that's subtile; he seems to hint, that we should separate the natural qua∣lities of these two Elements, by de∣tracting the moist frigidity mixt with heavy Terrestrial things, without which that cold cannot subsist, and by putting on hot siccity, which is of the Nature of Fire, and consequently light and spiri∣tual.

For which cause, he adds, That it must ascend from Earth to Heaven, that is, from imperfection to perfection: for Paracelsus calls Fire the Firmament: and as nothing can attain perfection, unless it first depose its imperfect, gross, and mortal bark, wherein this cold quality abounds, the cause of all morti∣fication, as heat is of life; so also, pru∣dent Nature observes this Rule, That each subject should sustain and pass the obsure blackness of death, and ex∣pect the cleer and candid renovation of life and immortality; that is, im∣passible essence, whereon neither Fire nor corruption hath any power. And assuredly, the acquisition of this life by death is naturally exercised by all Crea∣tures continually; for all Sperm or Seed of Animals is mortified in some Matrix, and of Vegetables in the Earth, before any specification can be made. But if this rule takes place in the mem∣bers, by how much may we more ex∣actly observe, and directly imitate it in the head? and if the life acquired by mortification, be of any duration, how much more shall that be perpetual, which is principal?

Jesus Christ taught these things by si∣militude of a Grain; which he says can∣not fructifie, unless it first die; signifying the mystery of his Resurrection, which his Death should precede: for he wil∣led Death, that he might rise to a glo∣rious and perpetual Life: therein not onely giving example to men, but ex∣pressing the whole Idea of Nature.

That divine and learned Ermite, Mo∣rienus Romanus, who is often quoted by modern and natural Philosophers, a∣vers the same of the fixed Grain, whereto Nature hath given power to perfect Metals: for he saith, Unless it putrefie and grow black, it cannot be perfected and compleated, but returns to nought.

I have taken liberty to say thus much, that I may teach the younger sort, how the Creator should be acknowledged by simple Creatures: and because the vulgarity of Men begs this knowledge from remoter things; acting as they do, who seek the perfection of Sci∣ences, from the Scholars of the lowest Form, whereas they should require it from the best Directors and Doctors; I

would excite them by these natural con∣ceptions, that they would convert the principal endowments of their Souls, to the search of the general principle; and that in more exquisite things, such as impart life and preservation to all mortal Creatures.

Mortification then, necessarily pre∣cedes all entrance into life, and princi∣pally in this Spirit the first-born of Na∣ture, when it assumed a Body; for else, no Man could separate it from Body, which hinders its Regeneration to Life, and Pacification of its Essence: not, as though by combustion and destructi∣on it lost its Body in Death, nor yet by Putrefaction; but so, that in Germina∣tion, the Putrefaction of Seeds anni∣hilates not that which is corporified in them: for which cause, in the Ex∣altion of Mercury, or the Universal Spirit, after the first degree, which is made by Separation, all that's corporeal and spiritual becomes volatile, because the sublimatory vertue therein, over∣comes the fixing faculty; but the fixed part afterwards retains the volatile with it, being helped by the action of heat;

which augmenting the power of the two nobler Elements, destroyes the power of the two weaker: which Hermes hints at in a certain Treatise, by a plu∣mous Bird detained with a Bird with∣out Feathers: And Nicholaus Flumellus, by two Dragons, one with and another without Wings.

But that I may not longer fold my self in these Daedalean Labyrinths, see we not all Vegetables encrease, and elevate themselves upwards by vertue of this volatile Spirit? which, as I said be∣fore, would carry them higher towards the place whence it came, whereto it hath an appetite, but that it is detained by its proper Earth and corporal Mass, wherein some fixed matter resides.

But lest some, not sufficiently ac∣customed to Philosophical terms, should think we contradict our selves, I will here explicate my self: I say then, That I mean not by this volatile Spirit, that which I before called volatile and separable Sulphur; for that is rather the Author of Corruption then Growth: but that most simple part of the primaeve vapour, which never loses its subtily,

whose Nature is to be elevated, and tend to perfection; for to sublimate, is properly and Philosophically, no more then to perfect and exalt matters from imperfection to perfection. As therefore this Mercury hath an eleva∣ble; so hath it a stable substance: the first is naturally innate in it; the second is in its centre or power, yet it cannot compass its effect without the help of Art. And that I may shew more plain∣ly, in what ways Nature proceeds in her operations, I think it convenient to add a little about the causes and manner of Fixation.

Repeating therefore that indubitable Axiome I alledged in the beginning of this Book, as perpetually observed in the Worlds Constitution, to wit, That all that hath life, hath also some durati∣on; and that nothing is produced under the cope of Heaven, which hath not some kinde of life in it: I say, that this Duration must be wrought by Conser∣vation to Perpetuity: for Perpetuation is the scope of Nature; seeing it is the endeavour of every good Opificer, to preserve the work of his hands, till it

be corrupted by the injury of time, or the light of its life extinguished by the cold ashes of death, to whose feet all things necessarily prostrate themselves, by this inevitable law, That whatsoever hath beginning, must also have an end. For if all things should remain in their first extream, that is, in their begin∣ning, without progress to their second extream, that is, their death, all things had yet been left in their Chaos; or rather, nothing would have consisted in its being; and the principles of all sub∣jects were useless, and destructive to themselves.

Nature therefore, to eschew these in∣conveniences, observes the said order and progress of things, existing in con∣tinual action and motion, that is, con∣servation, and perpetuation.

And now, that which extends life, or conserves it, cannot subsist against the force of destruction, without some fixa∣tion and constancy; and this conserva∣tive essence, is in some more fixed then in others; whence they are also of a longer and more durable life, and more difficultly destroyed and mortified; as a

Hart and Crow, amongst animals; an Oak, amongst Plants; and Gold, amongst Minerals: and this happens by the more equal and digested commixtion of Ele∣ments: so that death, whose property it is to divide and disjoyn, cannot so easily enter these compounds, as being firmly united and well digested; and by how much Bodies are more firm thus, by so much they are less subject to the acci∣dents of mortal corruption.

But Nature being not able of her self to attain this perfection of union and digestion, cannot totally and finally save and preserve Bodies from destruction: but the industry of Art (though Art of it self be nothing without Nature) imita∣ting her in these things, exceeds her in the proper course of her own ways: for observing that conservation and prolon∣gation of life, is attainable by some∣thing tending to fixation, which must be effected by union and digestion (for nothing can be fixed but what is Ho∣mogeneous, and of one Nature) the Artist labours, that he may find out the thing that is fixable, and deduce it to perfect fixation; which he doth by the

same ways, order and operation that Nature uses, to wit, by separating ex∣traneous, and uniting Homogeneous parts, which he absolves by long and ingenious digestion of the things uni∣ted.

But because it is impossible for him to separate or extract this from indivi∣dual and specifical Bodies, because of their firmer union and more compact digestion, he is glad to seek it in the bowels of the Earth, whence all things proceed: for to extract it entire and ab∣solutely vertuous from another place, were a work of no profit, and impossi∣ble; and to think how it may be made perfect, is a labour both long and du∣bious: whence the Poet said well,

Hic sive nullibi illud est quod querimus.

Here or nowhere is that we seek.

And they are doubtlesly deceived, who following crooked and by-paths, stick in the common signification and rind of Philosophical words, and study not to find out the lively marrow of

their intentions: They should there∣fore sacrifice first to the infernal Queen; for there is the Fountain and Spring of all things.

Wise men begin their works from the root, and not from the branches; chu∣sing, as Doctor Bacon saith, to congeal the thing that Nature begun her first operations about, by a proportionate mixtion, and union of pure living Mer∣cury, with a like quantity of Sulphur, into one Mass: Oh holy words! where∣in this good Anglian, or rather Angel, clearly depinged that one and true matter, whereof all Philosophers have writ Volumes under divers figures and Enigmatical Fables; not because they would malitiously hide it, but keep the priviledge of this knowledge for learned and pious Men, who by con∣tinual study and laborious experience finde and adorn it.

But lest I should move some masters to suspect that I alledge this place ig∣norantly, and understand it improper∣ly; I would have them know, that by that matter which Bacon so ingeniously represents, I mean the universal Spirit

whereof I treat; and likewise, that I put a difference between the Father and the Son; or the Genitor, and him that's Ge∣nerated; or the Producer, and him that is Produced: neither need I blush to say, that I know the one as well as the other: For the Philosopher here would have such enquire after the con∣fection of the Philosophers Stone, to seek the principle of Minerals; and he paints out the first matter of Metals, pre∣pared, compounded, and specified by Nature.

But I treat of first matter not yet spe∣cified, which may be properly called the first matter of this first matter of Metals, or the most general Genus, so much celebrated by Raymundus Lullius; but I used this sentence for example and authorities sake, yet so as no absurdity lurks therein: for the universal Spirit is the common Parent of Mercury and Sulphur, contained and proportionated by Nature, in this one Philosophical subject.

But I would have the curious Artist consider two things: first, that by sub∣tile imagination he chuse an enlivening

Nature, apt for the conservation of all Bodies; the other, that he chuse a thing which of it self can enliven, and rege∣nerates. Yet I would not have him to chuse two different & separated Matters, the one Agent, and the other Patient; but onely one, that may at once be of vertue to enliven, and to be enlivened.

As to active Vivification, I have said enough; but as to the Passive, I say, That every Principle hath its Original from it self: For if it should have it else∣where, it were no Principle; and while it gives being to others, it must neces∣sarily, whilst it generates them, draw from it self restauration, and perpetu∣al plenitude: wherefore it is in conti∣nual action and motion towards vivi∣fication, whereby its destruction is hin∣dred; for it will never forsake it self: and it hath motion in and from it self; which Macrobius also disputed in his Comment upon Scipio's dream, discoursing on the soul of man; though I think his discourse may be better apted to the Soul or Spi∣rit of the world, which is my subject.

I will therefore borrow this from his Arguments: Whatsover is moved of it

self, is the beginning of motion, and lives continually; and that that lives conti∣nually cannot be enlivened but from it self; it is therefore vivificable: but the Spirit of the world is such, because it hath its seat in the Earth, to convert it self into Earth, wherein, as Hermes right∣ly, all it vertues, actions and qualities re∣main entire: it followes also, seeing it is vital, that it reassumes life, restoring it self by its own proper power: we find the same also in this universal Mercury, which is always nourished, and resto∣red in its Myne; so that if by any means it be extracted, it always grows to the same form whereof it was before; and wheresoever it is cast, there will be plen∣ty of it always after.

Not as if it were generated of the Earth, but in the Earth, through whose parts it creeps, extending it self con∣tinually by multiplication and vegetati∣on; which the Ancients denote by the Serpent, which Moses says creeps on the Earth, & feeds it self on the dust thereof: and this caused the Cabalists to call him the prince of Sepulchres, because he de∣vours and consumes the Bodies there

interred; not that dead Bodies, or the earth, are his aliments, but only the seats where he is fed and nourished. This is the place where he is moved, turn∣ed, and twines without ceasing; where∣of Medea admonishes Jason, where she says (in Epist. Heroid. Ovidij)

Pervigil ecce draco squamis crepitantibus horreus, Sibilat & torto pectore verrit humum.

Lo here the Dragon with his horrid Scales, Doth watch, and hiss, and plow the very dales.

Which Rythmes a French Author thus expresses.

Voy le dragon veillant, de fureur sorcene Qui d'escaile crugaten a le corps entourne, Dont le gosier sifflant fumee & feu deserre Et qui par replis lors va baliant la terre De sa large poitrine en la poudre imprimant Les sineux siallons qu'il trace incessament.

Behold the scaly swelling Dragon lurking, Who always listens with a watchful ear Who knits his brows, and never shuts his eyes here But him that sees his cust tongues, teeth afrights

With horror; whose wide throat emits such flames, As do infect the Air with blackest fumes: Behold his many twinings, which he deep Impresses in the earth, whilst he doth creep, And plough the ground with his broad brest, whilst he Returns in the same tract continually.

I adduce these two Considerations, not onely to shew how Mercury must be sought, but also to confirme, that that which is fixable in it, is nothing else but the enlivening essence, which fixed in due manner, perpetuates and keeps life in all things it enters; by its purity expelling Excrements, and by its perfection, perfecting imperfect things. The end of Fixation, both natural and artificial, is Perpetuation and Conserva∣tion, which are effected by the Media∣tion of that Tincture which Mercury acquires by this Fixation: for that Tin∣cture is Life, and Life is nothing else but that which opens and colours the Body with such a Tincture, as shews it to be vital, and perishes with its death.

Nature therefore colours Blood,

wherein life consists, with a red Tin∣cture: and when the Blood is clearer, and more lively red, the Body is more sound, fair and vigorous: as on the contrary, when the Blood is dense, black, adust with choler, or changed into a false colour, the Body is pained and sick within, and by discoloration gives Testimony thereof without.

We may observe the same in Vege∣tables, whose lively vigour consists in greenness; which being changed, we say it is turning or declining towards death. The perfection also, or im∣perfection of Metals, is discernable by their colours. Gold is indued with a magnetical vertue, which by the splen∣dent fulgor of its tincture, draws man's earth after it: in which Nature spends all her forces, but leaves the victory to Arts industry, which by graduation to the haight, which it adds to its natural splendor, makes it far more fulgent; insomuch that it's called the Terrestrial Sun.

An Artist then may exalt the golden colour to the height of obscure redness; by which augmentation, imperfect

Metals in a certain degree, may, by projection of this artificial Tincture, be brought to the height of perfection; so that we see this golden colour in∣troduced by Nature into this Me∣tal, is onely the way to that redness, wherein the completion of perfect Vertue lies: for which cause, this Me∣tal, though far excelling others, can communicate no perfection nor con∣servation to humane Bodies, as a thou∣sand Jugglers and Sluggards in Phy∣sicks, promise by their Sophistical Fu∣sions, and Phantastical Confections.

But if more curious Artists work upon this subject, they may make it acquire such a degree of inseparable redness, that by the excess of its heat, it shall work miracles, and yet it shall consume nothing but superfluities, and shall conserve and multiply the sub∣stance of Bodies; though Philosophers say, That its heat as much exceeds our common fires, as common fires do innate heat in Animals.

Paracelsus in his Treatise of Tin∣ctures, extols that highly which is extracted out of Gold by Spirit of

Wine, and attributes many singular Vertues to it, as also to that that's made of Antimony and Coral; before which, he yet seems to prefer the Tincture of Mercury, which he says may, by per∣fect Fixation, be brought wholly to a Tincture, so that it will penetrate Bo∣dies, because of its most subtile purity: where I think, he means not that vul∣gar, but Philosophical Mercury, where∣in Art, perfecting Nature, hath wrought these two effects, to wit, perfect Tin∣cture, and compleat Fixation.

Tincture then in proper locution, is the pure substance of things; and Body is nothing but an Excrement: which is also manifest, in that Bodies, after the Separation of their Tincture, are useless, without vertue, and corrupti∣ble; no otherwise then a carcase with∣out life, colour or motion.

Tincture may then be called the scope of Fixation, it attaining by its permanency in fire, a conservative fa∣culty in those Bodies to which it is ap∣plied. But the manner of attaining this degree of Fixation, in which the Completion of the whole work con∣sists,

is no other, then that fugitive and light things be prudently kept in the Fire, that they may be brought into assuefaction with it, that they may endure most violent heat. And for this cause, good Authors commend Patience to their Disciples, as proceed∣ing from God; but Precipitancy, as from the Devil.

Take this for an infallible Rule, That unless Calcination go before, nothing can be fixed; and that this should be done, by conjoyning the fixable Spirit with something of a convenient Na∣ture, that may retain it in the Fire of Calcination, that by this means it may accustome it to sustain heat by little, till it can endure the ultimate augmentation of Fire, which infers Fixation. And the Reason why we must proceed with such discretion, is, because, if we should too readily precipitate this operation, the special Spirituality, which is the Mother of this Tincture, would flie away, and leave the Body without any impression of the tingent Vertue; so that a new Spirit must of necessity be given to this dead Head, before the desired co∣lour

can be introduced, which is one of the Secrets of this Chymical Art: for it is the Spirit, and no other thing, that colours by mediation of Fire; and this Tincture compleated and exalted in our Mercury, should be elevated to the height of perfection; that, as Hermes speaks, it may ascend into Heaven; and when it hath sustained all mortal tor∣ments, receive a new life; that is, after it hath passed the darksome straits of Putrefaction, it may be elevated to a Resurrection, by the Ablation of all mortiferous and corruptive Accidents. And thus it will attain the height of perfection, which is effected by Separa∣tion of Earth from Fire, the subtile from the spiss; and by Fixation of its purged part by gradual heat.

But that I may speak without am∣bages and doubts, This ascent into Hea∣ven (which is the Sublimation and Ex∣altation of its parts to perfection) can∣not be effected, unless Separation and Purification go before, and give place to Fixation, as to the scope and ultimate end of Art.

And here note, That this is done for

two ends: one is, That the Tincture may be perpetuated; the other, That the volatile and combustile Sulphur of the Mercury, may be separated and extracted; which cannot be effected, but by the long and continual action of Fire: and this Fire must be regular, lest violent precipitation in the beginning, make the pure Spirit of Mercury, not yet fixed, to ascend: which Comes Trevi∣sanus hints at, saying, That Writers differ about the structure of the Fire, though they all aim at one and the same scope, to wit, That it should be so made, that the fugitive Spirit should flie away, before the persequent suffered any thing from the Fire; that is, that the spiritual part should not leave the corporal, through the ardour of the Fire, which should fix it by the action of common Fire, discreetly applied in its several degrees; wherein the whole of this Art consists.

But some may say, If Fixation in the Fire communicate Permanency to this penetrating subtilty, how shall it after∣wards be sublimated?

Let such take waxen Wings, and they

shall see, that they will have a minde to flie from this Prison, the Earth: But they must minde, lest ascending too high, the Sun melt their Wings, and burn their Feathers, and so precipitate them into the Sea. But let them imitate wise Daedalus, who held the mean be∣twixt two extreams, because, if he had flown too low, the Water would have loaden his Wings; if too high, the Sun would have melted his Wax. It was the impatience and blinde desire Icarus had of overcoming Daedalus, that wrought his ruine.

And whence came Phaëton's perni∣cious ruine, when he would govern the Sun, but that he thought himself more apt for this work, then his Father? who admonished him thus:

Hac sit iter manefesta votae vestigia cernes Ut{que} ferant aequos, & Caelum & Terra calores Nec preme, nec summum molire per aethera currum Altius egressus Caelestia signa cremabis, Inferius Terras, medio tutissimus ibis.

Run where thou seest the marks that I have made With these same wheels; and that thou maist evade The danger of burning Heaven, Sea, or Earth, Flie not too high, nor yet stoope down beneath This tract; for if too high you soar, you'll fire The Heavens; if too low, the Earth you'll move with ire; Keep then the mean, as safest, in your gyre.

But the recitation of these Ovidian Verses, are not enough, though they be most true, according to the Opinion of the Ancients; I will rather explicate their intention folded up in the Coat of their Fables, seeing those onely serve to the expert in this Art.

Let the curious then know, That when Hermes says this thing must ascend into Heaven, and again descend to the Earth, and acquire the vertue of both; he means not that the matter should be sublimated to the top of the Vessel,

but onely that it is necessary, that af∣ter perfect fixation, some spiritual por∣tion be applied to it, whereby it may be dissolved, and become altogether spi∣ritual; leaving its Terrestrial consistence, and assuming an aery Nature, which is the Philosophers Heaven; and when it hath reached this simplicity, be again coagulated and reduced to Earth, by a new coction effected by the same de∣gree of heat, till the Body so imbrace the Spirit, that they become one incorpo∣rated, and by this means acquire a Ce∣lestial subtilty, and a Terrestrial fixa∣tion.

And that we may always note Natures ways; if this Icarus cannot totally ele∣vate himself, he must resartiate his wings, by putting to new wax, new fea∣thers; that is, by reiterated dissolutions, which the Masters of this Art so oft re∣peat, that they seem importunate to all such as understand not the consequence of this repetition; which yet is onely, that things might be better uni∣ted, being mixed by their least parti∣cles; which none can effect without the purification both of the Body and Spirit,

keeping the Spirit volatile from all Ter∣restrial impurities, and the Body from all internal Dregs, during this fixation: These things then ascend into heaven by Dissolutions, and descend to the Earth by congelations.

This Body then glorified, will as∣cend into Heaven upon the wings of its Spirit, and in the same perfection again descend to the Earth, to separate good from evil, and preserve the one but destroy the other: that is, what Bo∣dies soever it enters, it ejects their im∣purities, and conserves their purer sub∣stance; for reiterated solutions and fix∣ations, gave it power to enter Bodies. This Hermaphroditical yong man, and his delicate Salmacis, must be washed in a Fountain, that they may embrace each other; and Salmacis burning in love, say, When shall the time come, that this fair Yong man shall never be separated from me, nor I from him, and that our mutual loves may perpetuate their con∣junction in felicity, that so these two Bodies may have one heart and one face? and then we must take care, that the Island Delos remain immoveable, and

that Apollo and Diana, whom Latona there brought forth, may be both stayed in that place. This fable denotes no∣thing, but that the dissolved matter, wherein the Philosophers sun and moon is contained, should again be congealed and fixed.

I would not have my Reader imagine, that he shall in this Book finde the rich Mines of Peru, to satiate his avarice, and make him rich withal; though I have sufficiently demonstrated in several pla∣ces, to men that have their eyes in their heads, that the way to these riches is not unknown to me. Yet I will not easily be perswaded to undertake so long a journey, for certain reasons, not unlike those that held Trevisanus two years from this enterprise, after he had got the perfect knowledge of this Ma∣gistery. Onely I have in my minde de∣termined to ratifie that most precious confection, or rather inestimable trea∣sure, which benign Nature gives for the sustentation and prolongation of mans life, who from God received privi∣ledge to be mans Protector; which I undertake, out of an honourable desire,

that I may by my industry advance the publike good, when the favorable Star of experience hath led me to my secure Port, which I would willingly impart to curious Men: For I have so successfully elaborated this Universal Spirit, that with a small quantity, I have restored above a hundred men, consumed with different Diseases, to sanity: and doubt∣less many excellent wits would have penetrated deeper into this obscure and devious Wood, but that seeing it filled with horrid Monsters, they have been so confounded, as to leave this pe∣rillous Path, and forsake their enter∣prise.

As Poliphilus hath by a most ingeni∣ous pencil expressed; whose generous and undaunted courage, sleighting those common terrors, hath effected so much, that both the sides of this black, dark Word, lay open to light; and by whose manuduction you may, notwith∣standing all obstacles, arrive safe and and sound at the delicious and grateful habitation of Lady Polia, shut up in the rich Temple of Vesta.

This I can assert for indubitable, that

the way he held is open to all; but all have not that Ariadne's Clew that he had, to extricate himself out of this laby∣rinth; neither is every one a Theseus, that he can overcome the Minotaure.

It is certain that Nature, like a lo∣ving Mother, proposes and offers this precious Treasure of life to all; and that God our Universal Father, keeps open the Gate of this fatall Cavern, for the commodity of all men: for the descent to Hell is easie; but then again, to as∣cend to Heaven, hic labor, hoc opus est: Stay coach-man, here's a straw.

First then, that splendent Branch, De∣dicated to the infernal Juno, must be found out, of which Virgil writes.

Accipe que peragenda prius, latet arbore opacae Aureus & foliis & lento vim ine ramus Junoni inferne dictus sacer, hunc tegit omnis Lucus, & obscuris claudunt convallibus umbrae, Sed non ante datur tellures operta subire, Auricomos quam quis decerpserit arbore faetus. Hoc sibi pulchra suum ferri Proserpina munus Instituit, primo acculso non defi cit alter Aureus & simili frondescit virga metallo. Ergo alte vestiga oculis, & rite repertum Carpe manis; nam{que} ille volens facilis{que} sequetur Si te fata vocant, aliter non viribus ullis Vincere, nec duro poteris convellere ferro.

First see what you must do: the golden tree Which to th'infernal Juno we decree, Lies hid under a grove in a deep vale; And now you may not pass within the pale Of th' Earths deep Cabinet, until you have Snatch'd from this tree her off-spring, which to grave Proserpina you must present: the tree That gave this fruit, will not long fruitless be: For loe, another golden off-spring follows; Fix your eyes here, and in your hand retain then What you do finde: if th' fates do favour now, You vanquish; but if not, no force will do.

If therefore Nature be sollicitous in hiding these things, lest they should be indifferently prostrated to all, or Hogs get to the honey-pots; no wonder if Ancient and Modern Philosophers, have invented so many aenigmatical Fi∣gures, and hidden Fables, to cover and cloath this Science with; For they know well enough, that ceremonious Na∣ture, would never have hid her self un∣der

so many different Forms and Spe∣cies, but have appeared naked, but that her Venerable Secrets would there∣by incur that contempt, which alway accompanies common things.

For which cause I also in this Trea∣tise use the same Solennity and Tacitur∣nity, lest I should undergo the same peril that he did, who published the Mysteries of the Elysian Goddesses, which should have been kept Secret and Chaste, and not like common Harlots exposed to publike abuse: And whe∣ther I have spoken conveniently to my own purpose, or no, such as have made progress in this search, may better judge: for experience is the best Dame.

In the mean time, I hope none will give a hard interpretation, or pass a bad sentence on me, because I have compared Natural and Chymical ope∣rations, with Divine and Christian Mysteries, wherewith they have some conformity: For by this application, I have no way profaned them, but rather Celebrated their Excellences, and poin∣ted at that great care and testimony of

our Creatour, in ratifying the safety both of Body and Soul together.

Which reason moved one Author, so that he wrote, that the true Chymistry, which Paracelsus calls Spagiry, follows the Gospel foot by foot; because by the help of this and fire, Nature exerts her most potent faculties; which Antient Philosophers, as Brachmannus, Gymno∣sophisters, and all the Egyptians, insinu∣ate in their Theology.

For all the Magick of Paganism, and all the fables of Poets, signifie no more then what this Book Treats of; which the most Learned and subtile Bracescus diligently examined; though envious Toladanus writes the contrary, after he was deceived in an experiment in this Art, which he thought he had wresled from him by his importunity, believing that the spume of Iron was the Philo∣sophers Mercury, because he asserted that it was extracted out of a vile Matter, of small price, which was cast into the streets; not observing, that the dis∣creet Masters of this Art, cloath their Matter with strange Vestments, calling them by all the names of Metals, in dis∣criminately,

and yet without the least fraud: for he that knows this matter, knows also, that it contains the seven Metals in it.

And I would gladly know, whether they think Cosmopolita meant of the vulgar Steel, when he sayes, That Neptune shewed him under one Rock, two Mynes, the one of Gold, the other of Steel.

The Man was too plain, to harbour such frivolous conceits: but he named his matter thus, because of the confor∣mity with polished Steel. And Braces∣cus had played the part of a Fool, and not a Philosopher, if he had in one moment opened the whole mystery of his Se∣cret, in the acquiring whereof he had doubtlessly spent two thirds of his life.

But that I may add something to the explication of these Mythologies, do we not plainly see, That that ancient Demogorgon, the Parent of all the gods, or rather of all the Members of the World, which, they say, inhabits the Centre of the Earth, covered with a green and ferruginous Coat, nourishing

all kindes of Animals, is nothing else but the universal Spirit, which by God's command produced the Heaven out of the Chaos, with the Elements and all things therein, which it always hither∣to sustains and enlivens? for it truely took up its Habitation in the middle of the Earth, as we have declared in the beginning of this Book, where it sits as it were in its Throne; and thence, as from the Heart of some great Body, and Seat of Life universal, animates and nourishes all things: and that green and ferruginous Coat, is nothing but the surface of the Earth, which is of a blackish and Iron-colour, decked and variegated with divers coloured Herbs and Flowers.

Virgil, perfectly skilled in all these mystical Secrets, called this Spirit or Soul of the World, Jupiter; whom his Pa∣storer Damaeta invokes, in his third Eclogue, because, as he saith, all things are full of him. And Pan, that god of the Woods, worshipped by Shepherds, is taken for the same: for besides that this word Pan signifies All, he is also made the God of the Woods, be∣cause

the Greeks, for the Governour thereof, worshipped the Chaos, which they otherwise call Hyle, that is, a Wood. Orpheus bespeaks Pan thus:

Pan le fort le subtile, l'entier, l'universel, Tout air, tout eau, tout terre, & tout feu immortel, Qui sieds avec le temps dedans un throne mesme, Au regne inferieur, au moyen, au supreme. Concevant, engendrant, produisont, gardant tout, Principe en tout, de tout, qui de tout viens a bout, Germe du feu, de l'air, de la terre, de l'onde, Grand esprit avivant tous les membres du monde, Qui vas du tout en tout les natures changeant Pour ame universelle en tous corps te logeant Ausquels tu donne estre, & mourirment & vie Promant par mille effects ta puissance infinit.

Pan strong and subtile, great and general, That art both Fire, Air, Earth, Water, and all; That raign'st alwayes, and over every thing; Getting, conceiving, bearing, and keeping What'ere beginning had, or have an end; That Art, both Tree and Fruit, both Foe and Friend; The Spirit that doeth binde the worlds parts, That penetrates all Natures, and imparts

Both life and motion, power to act and will, And that dost with thy vertue all things fill.

Saturn the Son of Heaven and Vesta, which is the Earth, and Husband to Ops his Sister, (which is that co-adju∣vant and conservant power of all things) represent Demogorgon; and the Infants that he first devours, and then vomits up again, are they not Bodies, to whom he gives being, and at last reduces them to himself, whence new ones alwayes issue, that by his perpetual vicissitude, the order established in the beginning, may be preserved to the end?

He is sometimes painted with grey and sordid Hair, his Head covered, with a Sickle in his Hand; and for his Symbole, having a Serpent circularly grated, and holding its Tail in its Mouth: And sure he is old enough, being the Grandfather of all: His Beard and Hairs are white, alwayes growing; which are the things that al∣ways germinate: He is sordid, and ill disposed of himself, because of the Terrestrial impurity which adheres to

it, by reason of its Sulphureous and A∣dustive Corruption: His Head is covered, that is, the principle of perfection is clos∣ed in the cover of impurity, which makes it known to few: His Sickle is his Pene∣tration & Mordacity, wherewith he pene∣trates & devours all things: The Serpents biting its tail, is his regenerating nature, wherby he repairs himself; as is storied of the Phoenix, by w^ch name he is also some∣times called: so that he is always conver∣sant in a circular and indeficient encrease.

But methinks I hear some say, That I miss of the intention of Authors in their fabulous description of Saturn; for they mean by Saturn, Lead; which is of all Metals the Seniour: which also devours all others by its crudity, be∣cause it is full of Salt: for Mordacity a∣rises from Salt, as the Refiners of Me∣tals finde in their probations: for it there vomits out the Gold and Silver, which it deglutiated, but could not consume, because in its decoction they received Fixation, so as to resist the weak heat of its Ventricle.

I do not altogether reject this sense,

because it is in some places conformable to the other; and in that it is in all things concordant with what I have given, I hope none will tell me mine is false.

Maia represented the Earth; so cal∣led, because out of her, as a Mother, the universal Spirit, or Mercury, had its ori∣gine; and from the pure invisible Seed of Jupiter, which is the Air: for it pro∣ceeds really out of these, as the learn∣ed Cosmopolita sayes in his precious Treatises.

Mercury is commonly painted with Wings, that they may shew how she is of a volatile Nature: his Head is covered with a Hat, for the same Rea∣sons that I before gave for Saturn's Head: He carries a caduceous and fa∣tal Rod, encircled with Serpents, both to signifie and denote his regenerative faculty, as those Reasons also I gave to Saturn's Serpent. By this Rod, he opens Heaven and Earth, and gives life and death: and that Rod represents powerful Nature: for by ascending into Heaven, and descending to the Earth, he acquires the vertues both of

superiour and inferiour things. By this same power, he draws Souls out of Hell, makes all Eyes yield to Sleep, as Virgil writes of him.

He is by some also called, Poyson and a Theriack, or Life and Death, ac∣cording to his use and dosis: for Life consists in due temperament and justice; Death, in excess.

Many other such mysteries are con∣tained in this Heathenish Theology, which have no other scope then that I aim at: all which, if I should here ex∣plain, my Treatise would prove a Vo∣lume. But I will not defatigate my Rea∣der with frequent repetitions of one and the same thing.

These may suffice to shew, That all Mythological Commentaries, such as these, with their Allegorical and Histo∣rical Sense, gave no occasion to Poeti∣cal Fictions, as if any Truth were in them: but such things tend chiefly to shew the admirable operations of Chy∣mistry, as amongst others, the Story of Jason and Medea, explicated by Chry∣sogonus

Polydorus. To which Explica∣tion I will add, That this Name Me∣dea, that signifies Cogitation, Medi∣tation or Investigation, is derived from a word that denotes a Principle, Ori∣gine, or Reason: for all Meditation hath doubtless some Principle or Rea∣son for its Foundation.

This Medea taught Jason, (that is, an Inquirer) two things, wherein all Philosophy consists: first, The Acqui∣sition of the Golden, that is, the Art of changing Metals and Minerals. And secondly, The Restauration of Bodies weakned with Diseases, readily and perfectly curing them, and bringing them from old Age to Youth and Vi∣gour, by this sole and universal Medi∣cine; expelling all corrupt and cor∣rumpent humours and superfluities from Bodies, which would else bring them to their end.

Jason endeavoured and perfected these miraculous effects, by the obser∣vation of Medea's counsel, after long and laborious Navigation, obnoxious to many perils, both in sailing, in kil∣ling

the Dragon, and taming the Bulls.

This Navigation is the laborious In∣quisition, and dubious Experience of things, wherein many are exercised all their life long, and cannot arrive at the Port of Nature.

The monstrous Bulls which he was to tame and subjugate, are the Furnaces wherein the operations are made, which do not ill represent a Buls Head; and breath out Fire at their Mouth and Eyes, as the Fable hath it: for they must needs have some Transpirations, else the Fire would be extinguished, and the degree of its heat not regu∣lated: for unless some experienced Man regulate the Fire, many things would fall out wrong in the operations, and delude the Operators hopes, as I have experienced; for of nine Vessels, which I reposed in a Furnace, to give it a due degree of heat, I lost eight, and one I conserved; by means whereof, I obtained the said Experiments in curing Diseases.

The watchful Dragon, is that univer∣sal

Mercury which Cadmus had learned to kill, that is, fix the Campus Mortis wherein the teeth of the Martial Ser∣pent should be sown, is nothing but a vessel wherein Souldiers, armed with Spears, are elevated.

But this Vessel should not be a Glass-Alembick, as Polydorus thinks, but made in form of a Cooperculum or Covert, narrow below, and capaci∣ous above; made of good Earth, well cocted, and not of Iron or Glass. In whose bottom, Mars his Field must be elevated, rigid with Lances and Spears, representing souldiers provoked and fighting.

And this is onely an ingenious Ficti∣on of the Poet, to make the thing somewhat admirable to the vulgar; which yet is so plain and familiar to us, that if I should name what it is, I should make my self ridiculous.

And when Jason had finished his work, he must needs make the watch∣ing Dragon, that kept the Golden Fleece, sleep, that he might no more eructate Fire and Fume; which he did,

by suffocating him in the Stygian Wa∣ters, that is, by dissolving and fixing him with his Spirit. And then Jason had nothing to do for the possession of the Golden Fleece, and restoring his old Father Aeson to Youth again, but onely one business that Medea taught him, that is, the fermentation and conjuncti∣on of solar burter, with the paste of prepared Mercury, which is not of it self fit for two such excellent actions, be∣ing onely Earth, wherein pure ferment produced by Nature, and promoted to perfection, should be sown.

When he had finished this last work, he saw himself possessor of his twofold Treasury, which he gloriously brought back to the place of his Nativity; by benefit whereof he became very rich, and reduced his aged Father to sanity, by removing his languishments.

But I will now leave Jason with his Medea, to the enjoyment of their fe∣licity, and onely adde this, That by the Dragon that watched continually, and vomited fire out of his throat, no∣thing can be more conveniently deno∣ted,

then our Universal Spirit or Mer∣cury, which is the most vivacious and inflammable thing in the world; where∣fore it is called burning water, or aqua vitae, because, as Bracescus notes, it al∣ways burns before its coagulation; and it is aqua vitae, because it vivifies all things: And if one should look on its superficies, who would think it fixed, and inconsumeable, being so easily in∣flammable, or vanishing at the least touch of fire? or who would think, that there were any conservative vertue in its Centre? seeing it looks as if it were full of mortal poyson, rather then life?

But as God set a Cherubim, with a flaming Sword, to keep the tree of Life: So Nature set this ignivomous Dragon, in the door of the Garden, to keep the Tree of golden Apples, that is, the know∣ledge of her hidden Secrets, which our prudent Ancestours would not deliver in writing, but onely by word of mouth, to such as they thought worthy of such knowledge: And this is the cause, why those great and admirable Sciences, have in progress of time vanished, and

are accounted as Fables and Tales.

Which thing Esdras considered: for foreknowing that the Israelites should suffer banishments, flights and captivi∣ty, he feared lest the secret Mysteries of the Scripture should perish; because without the benefit of writing, mens memory might easily fail.

He therefore Congregated all the El∣ders, in number LXX, who with him∣self wrote all these things in as many Books, as himself attests, saying, That after forty, days the Lord spake and said, Publish those things which thou hast written, that all may read them: and keep those later LXX Books, that thou maist deliver them to the Wise-men of thy people: for herein is the vein of Understanding, and the Foun∣tain of Wisdom, and the Flood of Know∣ledge; and so he did.

Picus Mirandulanus, the Phenix of his time for Learning and Knowledge, speaks of those Books with great reve∣rence, in these or the like words.

These are LXX Cabalistical Books, wherein Esdras said plainly, That the

Fountain of all Understanding and Knowledge, was contained, that is, the inestimable Theology, concerning the Supream Deity, the Fountain of Wis∣dom, and the entire Metaphysicks of intelligences; the stream of Know∣ledge, that is, the firmest natural Phi∣losophy.

When these Books had been long kept secret, they were by the command of Xystus the fourth, turned first into Latine, for the benefit of Religion; but this good Work was interrupted by his death: Yet they are had in such vene∣ration amongst the Jews, that no one under forty years of age, may touch them: And this is most admirable, that in those Cabalistical Doctrines, some Heads of Christianism should be con∣tained. Thus Mirandula.

And now having, I hope, omitted nothing, which might serve to the in∣terpretation of Hermes his Table, or obscure Philosophical Cabala; I shall betake my self to the Port of this un∣searchable Ocean, and dry my wet cloathes under the Sunshine of your

Favours, wishing well to all; and upon good grounds, judging that the Good, Honor, and Glory of the World, is the true Philosophy.