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PUrposing to comment something on the Spirit of the World, I shall first demonstrate, That the Uni∣verse is full of Life and Soul; and here
besides, That Nature makes nothing Spiri∣tuous, but it also indues it with Life; and That the World consists in continual and restless alterations of forms; which cannot be without vital motion. We may also take notice, That the same Na∣ture, like a careful as well as a fruitful Mother, embraces and nourisheth the whole World, by distributing to each member a sufficient portion of Life▪ so that nothing occurs in the whole Uni∣verse, which she desires not to inform; being never idle, but alwayes intent upon her action, which is Vivificati∣on.
This vast Body then, is indued with motion, yea, continually agitated there∣with; and this motion cannot be wrought without some vital Spirit: for whatso∣ever wants Life, is immoveable. But here I mean not of violent motion from place to place; but of that, which in reference to a form, is privation; to per∣fection, imperfection. The vegeta∣tion of Plants, and concretion of Stones, are effected by the motion of this uni∣versal Spirit, agitating this great Mass, and the mediation of a certain radical
and nutritive Spirit, whose origine or principle, like some primary procreating cause, resides in the Centre of the Earth; and thence, as from the heart, exerts all vital functions, and extends it self through the whole Body. And this root or principle is included in the bo∣some of the ancient Demogorgon, that universal Parent; whom, old Poets, those diligent Searchers of Natures Se∣crets, have ingeniously described, clothed in a green Cloak, obduced with rust, and covered with thick darkness; feed∣ing all kindes of Animals, into whose belly, the vertues of the Celestial Lu∣minaries, continually descend; pene∣trating the very bowels of the Earth, and impraegnanting it with all kindes of Creatures; where the elementary qua∣lities and powers offer their services to this old Parent, as to the Producer and Distributer of all things; who continu∣ally occupies Iliastus, in dispensing of spe∣cifical forms; and Archeus, in exciting vital heat: which Iliastus and Archeus, are as it were two Instruments, whereby he informs, conserves and augments all things.
Here note, That by Iliastus we mean a general Steward that affords matter for all generation; and by Archeus, natural or radical heat, which digests this matter, and acts upon it.
This Demogorgon then is he, by whom, as by his Instrument, God produces all things in and under Heaven: so that he containing his Iliastus and Archeus, does with singular providence, unknown to vulgar Philosophers, and therefore masked under the supplement of occult causes, form and generate, then nourish and preserve all things; exercising the office of a good Housholder or Steward, who hath his Cellar in the bowels of the Earth, and thence draws Life and vigour for his Family. The Earth there∣fore, which is the Receptacle of Celesti∣al Influences and Vertues, contains in it the Fountain of this vital Spirit, from whose Rivulets, Animals, Minerals, and Vegetables, derive Life; which com∣municates to them, sense, essence, and vegetation, as it findes their matter dis∣posed
for motion: and hence such things as are compounded of a more ducible Mass, and fit for such moti∣on, become sensitive and vegetable, and able to generate things like them∣selves, because they are indued with Life: for Plants, and the like, whose Spirits are not cohibited in too crass and hard matter, encrease and multiply; grenerating things like themselves by seed and plantation; but not like Ani∣mals, but Minerals, whose Life is nei∣ther sensitive nor vegetive, but onely essential, because their composition be∣ing too hard and gross, too straightly captivates their Spirit, that they cannot produce any thing like themselves, un∣less they be first purged from their gross impurity, and reduced to the subtilty of their first matter: about which, Aure∣lius Augurellus, that excellent Poet and Philosopher, writes thus, Lib. 1. Chry∣sop.
Haec inter variant, quae nec primordia rerum Extant, quae{que} frui vitali sorte negantur, Ut media quaecun{que} sedent tellure m••tella Qui{que} latent miro grati fulgore lapill••. Nullo nam{que} genus sobolemve auger putantur
Semine; sed cunctos aevi torpere per annos; Verum haec ipsa etiam secreto vivere quivis Sentiat & vitae divino munere fungi: Haec & oriri eadem si contemplabitur et si Augeri ex sese penitus increscere cernet, Ʋt mox e rariis patefactis nosse licebit. Quod si non sobolem educunt, non caetera vertunt In semet, causa est, quod multa spiritus illic Materie abstrusus, vitam qui porrigit omnem, Explicat aegre ex se vires in vivida promat Has hominum virtus densa sub mole latentes.
But those that neither Life enjoy, nor yet First matter are, but in the Earth do sit, As Metals rich, and Stones that precious be, Differ from these: for no off-spring we see They generate, nor kinde augment, but lie Resting themselves: yet he that shall espie Their secret acts, and with himself compute Their augmentation, cannot sure conclude, That th'are quite void of life; for though they do No off-spring generate, nor turn into Themselvs, nor other things; yet life they have Which is so chained in the closer cave Of their dense solid matter, that they can't Exert such actions as a brute or Plant. Yet if mans skill do quit them of these bonds, Their vertue's such, as will make them amends.
For when these Minerals are pure, they will by their specifical form, though not generate something like themselves, yet work such an alteration and per∣fection in things like themselves, that they shall equalize the Philosophical E∣lixir, whose divine vertues, wise-men so much admire, fools so much con∣temn, because their blinde eyes can∣not penetrate to the Centre of this Mystery.
If therefore Animals, Minerals and Vegetables, which constitute the greatest part of this visible World, be full of Life; what Reason have we to think, That the whole is more imperfect then part thereof? But let us sink further into Sublunaries: if the Celestial Bodies give Life to the Inferious, they must certainly and necessarily be enlivened by the Universal Spirit: for nothing can give that it hath not: of which let us hear Augurellus.
Hoc etenim quic quid diffunditur undi{que} Caeli, Aera{que} & Terras, & la••i marmoris aequo••, Intus agi reserunt anima: qua vivere mundi Cuncta putant ipsum{que} hac mundum ducere vitam.
All that's contain'd under Heavens Canopy, Both fire, air, earth, & eke the boundless sea, Are mov'd, they say, by a most ample Spirit, That th'world enlivens, & all that it inherit.
But natural motion is alwayes con∣joyned with Life; how then can that produce Life and motion in another, that hath them not in it self? Motion never forsakes that which hath Life; and that which either moves, or is moved alwayes, cannot want Life: The Soul of the Universe moving it self spontane∣ously, is the fountain and original of all corporal motion; for the most subtile part of this Mundane Soul, soaring high, and inhabiting the Heavens, is conti∣nually wheeled about with the Celestial Bodies, which it self circumduces with its proper and continual motion: and for this Reason, the superiour Bodies are more lively and perfect then the in∣feriours, because they are continually moved orbicularly; and that which is moved continually, must needs be im∣mortal. And thus it appears, that the whole World is full of Life; and, that
the Life of every species and individual, is but a participation of this Universal Life of the World, which alone may be properly called an Animal, in whose corporal Elements, the seeds of all vi∣sible and corporal thing are hidden and included: for we see many Plants grow without precedent seeds, and many A∣nimals produced without copulation of Male with Female. The visible seed of Plants lies in their Grains; of Animals, in their Genitors: Metals also have their seed, but such as is not visible but by true Philosophers, who know how with great industry to extract it from its proper subject. And unless there be a certain procreative faculty in the Elements, wherein Generation is po∣tentially included, many Herbs would scarce germinate on the Earth, much less on high Walls where no seed was ever sown, nor Herb planted; neither would so many kindes of Animals be generated in the Earth or Water with∣out copulation of Sexes, as there are, which do by copulation afterwards, perpetuate their species, though them∣selves were not generated by the com∣mixtion
of any Parents; as we see in Snakes generated of Mud; and Flies, and other little Animals, of Excrements. Again, How do Oysters, Sea-Spunges, and other Aquatical Creatures live, which rather merit the name of Plant-animals, then of Fishes? These do not so much live by any particular Life proper to themselves, as by that U∣niversal one, general and common to all; which is more vigorous in sub∣tile Bodies, as more neer to it, then in grosser ones, which are more remote from it.
The World then, created wholly good, by him that is Goodness it self, is not corporal solely, but participates of spirituality and intelligence: (for it is full of all manner of forms:) and, as I said before, hath neither part nor mem∣ber, but that's vital; and therefore wise-men have called it a Masculine and Feminine, or Hermaphroditical Ani∣mal, one part holding a certain Matri∣monial Alligation with another. And hence, by a certain Translation, arises the diversity of Sexes in Plants and Ani∣mals; which, in imitation of the World,
copulate together, and generate a third like themselves: for the World pro∣duces an infinity of little Worlds; for every Body in the World that is gene∣rated, is a Microcosm, having distinct parts, vertues, and qualities belonging to a little World. So that every thing hath an inclination to generate a thing like it self, by the right ordering of Action and Passion; which could not be, if all things were not full of Life: for what Generation can proceed from a dead subject, seeing it is neither probable nor possible, that that can communi∣cate Life to another, that wants Life it self?
We see indeed sometimes, many things are generated without the congress of Male and Female, yea, without the pro∣duction of either, whereinto the Uni∣versal Spirit infuses Life by means of Fomentation; as many by Artifice, who exclude Eggs and Chickins without the sitting of a Hen: and others, who by preparing certain matters, and putrefy∣ing them, produce wonderful Animals, as the Basilisk of a Cocks Egg, or of the menstruous matter of a red Hen, Scorpi∣ons
of the Herb Bees of Neats bowels, a kinde of Ducks of the Leaves of a certain Tree falling into the Sea (a,) with many things of the like Nature, that merit admiration rather then cre∣dit, because they are made out of the ordinary course of Nature; certain matters in certain seasons and places attracting Life from the Universal Spi∣rit, wherewith the World so abounds, that all its actions are vital: insomuch, that nothing dies, perishes, or ceases from action, and consequently from Life, but immediately some other living thing results out of it: and upon this account, no Body perishes, or is totally annihi∣lated: for if it should, all the parts of the World would by little and little vanish one after another before our eyes; especially, considering how many mutations and Ages have gone before us; insomuch, that he that perpends, might admire that there are any reliques left in Nature at this time: which a French Poet, and no little conversant in this secret Philosophy, hints at to his Friend, thus:
Vostre aspect inegal qui mea fortune change Est comme le soliel, contraire en ses effects Qui amollit la cire, & indurcit la fange Et fait des corps nouveaux de ceux qu'il a defaicts.
Your aspect in my fortunes changes sways, As Phoebus in his effects, whose bright rays Waxes do mollifie, but harden Clayes, And from corruption do sound bodies raise.
(a) Our Author seems here to em∣brace the vulgar Opinion of the Ge∣neration of the Northern Ducks, which the Scots call Claikis, Claiks, or Claik∣geese; and the English, Bernacles: which many other Writers say are generated of the Nuts of a certain Maritimous Tree falling into the prolifical Sea, or of some Shells adhering to putrid pieces of Ships: which thing the learned Lobellius makes mention of (in Advers. Stirp. pag. 456.) where first he seems to assent to, & after∣wards to doubt of, and last to conclude, That Fabius Columna had justly refuted this Opinion. Lobellius in the second part of his Work, pag. 259. describes the fi∣gure of this Duck or Goose, as also of the
Tree and Shells. Olaus Magnus also mentions this kinde of Ducks, Lib. 19. Hist. Sextent, cap. 9.) But Carolus Clu∣sius seems to have explained the gene∣ration of them more rationally, Canctario Exoticorum, pag. 368. where he sayes, That the Hollanders sayling towards Waygatz, saw some of these Ducks sitting upon their Eggs. Fabius Columna repeats his words: but Ulysses Aldronaldus, Lib. 19. Antithog. cap. 23. towards the end, embraceth the middle sentence, saying, He had rather erre with the multitude, then contradict so many famous writers; and therefore he sayes, These Ducks may be generated of corruption, and afterwards multiply by copulation and incubation, like Mice and other Ani∣mals. The generation of Palmer-worms from Plants, may also be well re∣ferred to this place, which, whether they be generated naturally, or artificially, feed onely upon the Herb whereof they are generated, or to which they are related: as also the Generation of Caterpillars, and then of Butterflies; which afterwards multiply their species by copulation. I saw at Rome in Henricus
Corvinus, an eximious Apothechary and Botanist, his Shop, a Butterflie, which they said was made of the corruption of Cypress-Leaves; so elegant and great, that its Wings equalized my little Finger in length, and were all over, as it were, eyed; whereof, as of the Palmer-Worm, you may read Fabius Columna his Ob∣servations, Part 2. Stirp. minus Cog. pag. 85.
THe Body of the World lies open to our senses, but its Spirit lies hid; and in the Spirit its Soul, which cannot be united to its Body, but by the mediation of its Spirit: for the Body is gross, and the Soul subtil, far removed from all corporal qualities. For the unition then of these two, we must finde some third participating of both Na∣tures, which must be as it were a cor∣poreal Spirit, because the extreams cannot be conjoyned without an inter∣venient Ligament that hath affinity with both. The Heaven we see is high, the Earth low; the one pure, the other corrupt: How then shall we exalt this impure corruption, and conjoyn it with that active purity, without a mean? God
we know is infinitely pure, and clean: Man exreamly impure, and defiled with sins. Now these could never have been conjoyned and reconciled, but by the mediation of Christ Jesus, God-Man, that true attractive Glue of both Na∣tures. In like manner, this Spirit cor∣poreal, or Body spiritual we speak of, is the active Glue of Body and Soul: which Soul sits in the Spirit of the World, as a spark from and of God's infinite Intelligence: for these effective eleva∣tions, renovations, mutations, variations, and multiplications of forms, must ne∣cessarily arise from intelligence, and not from matter which participates of no reason; and therefore cannot cause such formations and specifications. The World then is nourished by this Spirit, and agitated by this Soul, which is infus'd into it by mediation of this Spirit: which Virgil, following divine Plato's Doctrine, expresses elegantly, Lib. 6. Aeneid.
Principio Caelum ac Terras compos{que} liquentes, Lucentem{que} Globum Lunae, Titania{que} Astra; Spiritus intus alit, totam{que} infusa per Artus Mens agitat molem & magno se corpore miscet.
The nourishment of th' earth, mountains, and skars Of th'heaven, of planets, & of glistring stars, We attribute to th' Spirit; but to th' Soul, That these do move & stir without controul.
To which Augurellus also attests in his first Book, saying,
Ast Animae quoniam nil non est corporis expers Mundus at & mundi partes quo{que} corpore constant Spiritus haec inter medius fit, quem ne{que} corpus Aut Animam dicas, sed eum qui solus utro{que} Participans in idem simul haec extrema reducat Hic igitur Maria ac Terras, at{que} Aera & Ignem Vivere{que} augeri{que} at{que} in se cuncta referre Semper Aves, semper Stirpes, Animantia semper Gignere, perpetuam{que} sequi per secula prolem, &c.
But since a Soul is incorporeal, And all the parts o' th' world we meet withal Are bodies; these two cannot be combin'd Without a mean betwixt Body and Mind Which is a Spirit: wherewith the raging seas, Fire, air, & earth; all plants & fruitful trees With animals, are acted; so that they Do generate their like, and live for aye, &c.
ALL things are nourished by the same, by which they were pro∣duced. Now that all things breathe, live, augment and grow by this Mundane Spirit, resolve and die without it, is plain. Whatsoever therefore subsists, is made by it: and this Spirit is nothing else but a simple and subtile essence, which the Philosophers call a Quintessence, be∣cause it may be separated from gross corporeity, and the superfluities of the four Elements, and so made of wonder∣ful activity in its operations; and it is now diffused over all the parts of the World; and through it, the Soul is dilated with all its vertues; which vertues are communicated most to such
Bodies as participate most of this Spirit: for the Soul is infused by, and transmitted from the superiour Bodies, as from the Sun, which acts most powerfully in this case: for this Spirit being calefied by the heat of the Sun, acquires abundance of Life, which multiplies and enlivens the seeds of all things, which thereby encrease and grow to a determinate magnitude, ac∣cording to the species and form of each thing: upon which account Virgil saith,
Igneus est illis vigor & caelestis origo.
But fiery vigour, and heat celestial, Are to these Bodies their original.
Now this Spirit is by Philosophers called Mercurius, because it is of many, or all forms, producing all kindes of Bodies: giving to some things a fairer, and more lasting; to others, a weaker, and more corruptible Life, according to the pre-disposition of the matter: upon which account, this fiery vigour proceeding from the Solar beams, is not
alike in all subjects, but diversified as there is more or less of it in the seeds. All matters of purer pre-dispositions, have a purer and more durable Life and Spirit: for every thing delighting in that that's likest to it, it is more then Reason, that this pure Celestial vigour should penetrate and sink deeper into purer Bodies, and make them more durable and vital. For the proof of which, we need go no further then Gold▪ which, being purer then all other Terrestrial Bodies, participates more of that Celestial Fire, which, penetrating the bowels of the Earth, findes in Mi∣nerals the pre-disposed matter (to wit, the Mercury and Sulphur, which Esdras calls, The Earth of Gold) prepared by the action and diligence of Nature, and purged and separated from all inquina∣tions of Terrestrial and adust Dregs: which matter, in the beginning, is onely some Sperm or Water mix'd with that Sperm, Powder or pure Sulphur; which, acted by the coagulative faculty, thickens by little and little; and in time, by long and continued action of the heat, hardens, and so comes to its perfection,
which is naturally simple, tincted with the colour of Fire: for heat is the Progenitor and Parent of Tinctures. If therefore it be certain, that this heat comes from the Sun, as it must needs be indubitable, who can so much contradict Truth and Reason, as to deny the Sun to be the Author and Parent of this perfection? Let us then look higher, and seek more accurately how this perfection may be caused by this mean.
BUt some may here say, If all things proceed from one and the same matter, how can the Sun be called the Parent of this matter, when it self is procreated or produced out of this matter? For answer whereunto, we must consider, That if we speak of the primaeve prejacent matter of all things, it is altogether invisible, and cannot be comprehended but by strong imagi∣nation; out of whose vital light and natural heat, this Celestial Sun was produced, with equal light and fiery vigour: which afterwards, strengthening this internal and essential heat, with natural, displayed the beams of his Fire over the whole Universe, illuminating
the Stars above him, and vivifying the things below him. But because the Earth is, as it were, the common Mo∣ther of all things, the Sun acts most vigorously upon her, she being the com∣mon Receptacle of all Influences, in whose bowels the seeds of all things are absconded; which being agitated and moved by the Suns heat, come to light: and for this cause, in Winter, when the Sun is furthest absent from us, the Earth being destituted of that vi∣gorous heat which his perpendicular Rayes brought with them, she is we see barren, and produces nothing: Where∣as in the Spring, when the Sun again re∣views our Climate, then she rises from her sleep or death, and receives Life and vigour. The cause of which mutation, must needs be the Universal Spirit full of Life, inhabiting the Earth principally; which, before it can generate any thing, must take up its Inn in some Body, as in the Earth, which is the Body of Bo∣dies: and because all things are nourish∣ed and sustained by that which produces them, there must be great affinity and harmony betwixt this Spirit and the
Sun. And for this cause ancient Phi∣losophers say, That the Sun in the Spring-time, calefies and enlivens his Parent loaden with old age, and almost killed with Winter-cold. Seeing then she is by the Sun fortified, enlivened and impregnated, Hermes had reason to say, That the Sun was the Father of this mat∣ter: for being otherwise barren, and without off-spring, she now conceives, generates and multiplies her spirituous matter, leading it from incorporality to corporality.
The Philosopher Hortulanus com∣menting on Hermes his Table, leaves and omits the radical principles of Na∣ture; and taking his rise by the princi∣ples of Chymistry by the Sun, under∣stands the Philosophers Gold, which he truely calls the Parent of the Philoso∣phers Stone. For all that are conversant in this Art, learn from Experience and all good Authors, That the true matter and subject of this Stone, hath Gold and Silver in potency, and Quicksilver naturally: which Gold and Silver are much better then those men commonly see and handle, because these are alive,
and can encrease; the other are dead: and if this could not be effected, the matter would never be brought to its perfection, which this Art promises; which is indeed so efficacious, as to perfect imperfect Metals. But this same invisible Gold or Silver, which by this Magistery is exalted to so sublime a degree, cannot communicate its per∣fection to imperfect Metals, without the help and service of vulgar Gold and Silver. Wherefore Alchymists alway adjoyn the one or the other, and so make Gold the Father of the Elixir.
But such as would be further informed in this verity, should diligently evolve good Authors: for it is not my purpose to speak more of it: For it is enough for me, to shew, that divine Hermes, with one and the same finger, touches both strings, or under one and the same sentence locks a twofold meaning; which himself declares, when he asserts, That he was called Hermes Trismegistus, because he possessed three parts of the Worlds knowledge: for having given the Anatomy of this Universal Spirit, (which is the material Author and
principle of all the three chief kindes, comprehending the whole of the world) he had attained so much of knowledge and wisdom, that nothing could lie hid from his eyes: and this principle he makes one. So that all things are produced from one, by mediation of one, and adaptation to one. This One then of which he speaks, is that general Spirit whereof I treat: and that One, by which he sayes, Miracles may be wrought, is the true Mineral matter of the Stone, whereof we spoke even now, which is produced from the first general matter, or universal Spirit, in the Earth, by Nature; which Spirit potentially containing all Celestial vertues in it self, communicates so much to this Mineral matter, as is requisite for the obtaining of its perfection.
But omitting Chymical Doctrines as much as we may in this Treatise, we say, That this general Spirit is a Stone or Elixir composed by Nature; by mediation whereof, she works all her Miracles: which is much more ad∣mirable then the Alchymists Stone, which is onely a grant of this universal
Spirit, that it may act and perfect things like it self: for being truely Me∣tallical, purified and compleated by Art, it purifies and digests Metals left in their impurity for want of digestion. But this Physical or natural Stone per∣petually restores such things as are pro∣duced by Nature, and hourly pro∣creates new things, as well in the kindes of Animals, as of Vegetables and Mi∣nerals; which yet it could not do, with∣out the help and influence of the heavenly Bodies, especially of the Sun, which is the origine and principle of all faculties and generations. It hath then the Sun for its Father, and contains in it self spiritual Gold and Silver, because it is the first matter of Gold and Silver corporal. And because Air is the medi∣um through which it receives these su∣periour influences, Hermes saith, That the winde carries it in its belly: for which cause Raymundus Lullius calls it Aereal Mercury: but the Earth, like an universal Parent, nourishes it in her fruit∣ful womb: which appears by the pro∣duction of all things proceeding from the Earth: for if this Spirit were not in∣cluded
therein, she would have no power nor vertue in generation and pro∣duction; seeing she is properly no more then the common vessel or matrix of these many and different generations: for the general matter or Mercury of them, being, as Philosophers denote, invisible, and almost incorporeal, cannot be made visible and corporeal, but by some subtile artifice; which matter, if it can be extracted out of the Arms of its Nurse, and purged from all accidental superfluities, may (notwithstanding any Reason I can see to the contrary) in the things whereto it is applied, separate things corruptive and heterogeneous, and conserve and multiply things homo∣geneous and conformable to it.
It is without doubt, That Authors are misunderstood, when they seem to assert, that Metals onely should be usurped to the production of Metals, saying, That the Seeds of Gold are in Gold: for besides that which we have spoken of common Metals, and of those which Philosophers assume to the con∣fection of their Magistery, we dare yet affirm, That without this general Spirit,
(which is in all things the sole cause of vegetation) the faculty innate in all Metals, of becoming Gold and Silver, can never be deduced to vegetation, or from potency to act, because Nature produces not it self, but in every ope∣ration there must be some agent, and some matter subjacent to the action.
And this doubless is that fire which Pontanus speaks of, which all Phi∣losophers have concealed and kept under Lock and Key, as the sole Stearn of their actions: for want of which Fire, Pontanus (as himself confesses) erred two hundred times in his practise, though he had to do with the right matter.
This threefold Mercury then, or sum total, is the first Seed of all Metals, as also of the other two kindes or Ge∣nus's; which is by little and little co∣agulated, and by the continual action of heat lying in the Myne, hardened and tincted, when it is perfectly pure: but it makes up several species, and acquires divers forms and colours, according to the variety of the place, and adjacent matter, producing Metals, Minerals and
Stones, in the bowels; Trees and Plants in the surface of the Earth; as she is animated by the Solar Rayes, without which she would be barren: for Nature at first established this for a Law, That the Sun should perpetually nourish and calefie the matter, alwayes moving its threefold faculty, Animal, Vegetable, and Mineral to its effect.
And this is the Cause why Hermes wrote the Sun its Father.
LEst any might here be deceived, he must consider, That as one of us, a Microcosm, hath a Body, a Spirit, and a Soul; even so hath the Macrocosm: and seeing nothing exists that wants these three, there must needs be great affinity amongst them; so that no one of them can be found without the other: and though two of them may seem some∣times to be separated from the subject, yet they are onely hidden in the third that remains, as a subtile and profound Artist may easily experience, by the ex∣amination of Fire. What therefore is Matter, the same is Spirit; and what is Spirit, may (and that not impertinently) be called a Body. If we consider, That they are indivisible, and by Natures
Laws so generated, that they are one and the same thing: by which account it appears, that the matter is not onely Matter, or Soul, or Spirit; but refers and represents all, because one is always generated and nourished with the o∣ther: so that in the propagation and action of one, the two other are always present.
When therefore we say, That the Moon is the Mother of the Spirit and univer∣sal matter, we speak not irrationally, nor assert any absurdity: but here we must more intimously enquire, whence this Maternity proceeds. Heat and Moisture then are the two Keyes of Ge∣neration; and Heat performs the office of the Male, but Moisture of the Female. Corruption arises upon the action of Heat over Moisture, and Generation follows upon Corruption; as we may see in the small Body of an Egg, wherein, by the heat of Fomen∣tation and Incubation, the Sperm pu∣trefies, and afterwards the Chicken is coagulated and formed. The same is also apparent in the Generation of Man; who, by the help of the natural
Heat of the Woman acting upon the Masculine and Feminine Sperm u∣nited in her matrix, is deduced to a compleat Body, perfect in all its parts.
By Corruption here, we understand Mutation and passage of one form into another, which cannot be effected without the mediation of putrefaction, (which is the sole medium and way to Generation) which is also promoted by the help of some Mercury or Quick∣silver, which is the special Conductor of the vegetative faculty: and the Sperms of all Bodies are aqueous, and, as it were, full of Mercurial humour: and if their innate Heat be brought from potency to act by the external heat of the Sun, then may their Ge∣neration be procured by decoction.
Hence the ancient Philosophers as∣sert, That the Sun and Man generate: the Sun, the terrestrial Sun, which is Gold; and Man, Man. And it is ma∣nifest, That without the heat of the Sun, the heat of the Elementary Fire is dead and barren. Whence the Sun is also called the Master of Life and Ge∣neration.
Heat then in all Generati∣ons comes from the Sun; but radical moisture, by the influence of the Moon; which influence, all sublunaries receive and feel, when this Planet is in its en∣crease or wane. And thus you have an account how and why Hermes called the Sun Father, and the Moon Mother to this universal matter: for the heat of the Sun, and moisture of the Moon, ge∣nerate all things; because heat and moisture, in a due temperament, cause conception; and upon conception, Life and Generation. And though Fire and Water be contraries, yet one can do no good without the congress of the other: but by their diverse actions, all things conceive, and are conceived.
Ainsi dans l'univers discordante concorde Aux Generations devient apte & s' accorde.
If Generation in the world be had, Then what erst discord, is in concord made.
Yet I would not have my Reader suspect, That by too hasty judgement I would abstract Hermes his prime inten∣tion,
from the broad way of all Alchy∣mists into the by-paths wherein I tread; because I know, That all good Philoso∣phers, according to his minde and will, say, That the Sun and Moon should be in conjunction, that they may absolve perfect Generation: for as Arnoldus de villa nova in Flore florum, says, The Philo∣sophers Sperm is not joyned to their Bo∣dy, but by the mediation of their Moon: which Moon is not common Silver; but the true matter of their Stone, which congregates, and inseparably retains in its belly, Body, which is the Sun; and Sperm, which is Mercury. And he speaks of this Moon in his novum Lumen, where he says, That excepting his Master of whom he learned his work, he knew none that ever operated in the true matter; but all were extravagant and erroneous in the election of their mat∣ter, as if they would generate a man of a dog.
WInde is nothing but Air moved and agitated, as we may learn from the respiration of Animals, which blow Winde when they breath Air. Winde then is Air, and Air is wholly vital, and the breath of Life: for without Air nothing can live or subsist: for whatsoever is deprived thereof, is suffocated and dies, yea, Plants them∣selves that are destituted of free Air, wither, and are in respect of others, dry and dead.
We therefore have some Reason to say, That Air is a vital Spirit, penetra∣ting all things, communicating Life and consistence to all; binding, moving, and filling all.
By this Air then, the Universal
Spirit that lies hid and shut in all things, is generated and manifested; by this it is ingrossed, formed, and made more apt for Generation: whereof Calid the Philosopher treating, sayes, not without Reason, That Minerals have their Roots in the Air, their Heads and Tops in the Earth. As if he should have said, The Air causes this Spirit to enliven, augment and mul∣tiply Minerals in the Earth; though those that have some experience in preparing the Philosophers Stones, may say, That this place should be otherwise understood: for according to their Doctrine, in their Philosophi∣cal Works, there are two parts; one volatile, which is elevated in form of a vapour, and then condensed and resolved into Water; and this they call the Spirit: the other more fix∣ed, residing in the bottom of the Vessel, which they call the Body. Rosinus ex∣plains this sentence by another of the same Authors: for he saith, Take the things off their souls, and exalt them on high, and reap them in the tops of their Mountains, and reduce them to their
Roots: where the Glosser sayes, These words are true and cleer, without envy and ambiguity; though he declares not what he understands by things whereof he speaks. But by Mountains (saith Ro∣sinus) the Philosopher means Cucur∣bites; by the tops of their Mountains, Alembicks: by reaping, he means, we must receive the Water of the aforesaid things, through the Alembick into the Receptacle: by reducing them to their Roots, he means, That we should reduce the said Water to the Earth whence it arose. This is also confirmed by Mori∣enus, who saith, That the Philosophers operations consist onely in extracting Water from the Earth, and reducing it to the Earth till the Earth putrefie: for the Earth putrefies, when this Water is purified; which, being once pure, will by God's help, direct and perfect the whole Magistry.
Some have exploded Air out of the order of the Elements, thinking it as glue or lime to conjoyn divers Natures; judging it the Spirit or Instrument of the World, because it is the Chariot of the Universal Spirit: for it first receives the
influences of all Celestial Bodies, and communicates them to other Elements and mix'd Bodies. In the mean while, like some divine Looking-glass, receiving and retaining the species and forms of all natural things, which it carries along with it, and insinuating it self into the pores of Animals, impresses those forms on them, whether they sleep or wake. We learn from Animals and Vegetables, That every Spirit neer the Earth, re∣ceives its vertue and vigor from the Air: for we see such things encrease and extol themselves: the Spirit which gives them Life, doth so much delight in Air, as the place where it had its origine. Hermes also saith, That the Air carries it in its belly. Whereunto Aristotle subscribes, saying, That moist things proceed from the Air, and Terrene things from the moist ones: for Air being next the Earth, humectates it on every side; and the humour thereof being condensed by in∣nate heat, is turned into a certain kinde of Earth, which contains Mercury and Sulphur in due proportions.
THough this Spirit be infused into, and dwells in superiour as well as inferiour Bodies, yet it may be best known and discerned in Bodies most evident and neer to our view; of which the Earth is neerest, and most ve∣getable: in it therefore is this Spirit generated, and manifested more copi∣ously: for the Earth is a certain mark, whereto all the Influences, Rayes, and Vertues of the superiour Bodies tend. It is moreover the Fundament and Ba∣sis of the other Elements, containing in it self the seeds and seminal vertues of all things; for which cause it is rightly called the common Mother of all Ani∣mals, Vegetables and Minerals. It is therefore impregnated by the Heavens, and produces all things out of its
womb; and though this Spirit were expelled, washed away, or separated from it by what way you please, yet the Earth, thus void of Spirit, if left a while in the Air, would again be impregnated by the Celestial vertues and influences, so as to produce some Chystalline stones, and lucent sparks: and by this means, the Spirit which was taken for sepa∣rated, would again regerminate in the Earth. Impregnation then made by the action of the Heavens, and of the first qualities, doth continually render her generative: for out of her womb come all things sublunary. She produces all things endued with life, preserves, nourishes, and at last resolves them into their own Nature. When she is agi∣tated by these actions, she causes a two∣fold expiration; one without her, ano∣ther within her: which expirations egrede from this Terrene Spirit, when moved and calefied by the Celestial heat. The expiration elevated with∣out or above the Earth, if it be humid, causes and produces dew and frost; if dry, winde, thunder, and other dry Aereal impressions: but the expiration
included in the Earth, if it be humid, generates liquable Metals and Mine∣rals; if dry, stones, and the like, that are not liquable. All things vegetable proceed from, and are nourished by this Spirit, whereof the Earth is Nurse: for which cause, the ancient Poets call the Earth the common Mother and Nurse of all Creatures.
THe Universal Spirit is the general Genus, and common to every Genus: for if we cast our eyes into the inferiour or elementary World, we see it divided into three subalternals, to wit, animal, vegetable, and mineral kindes, and yet the same in all, onely operating diversly according to the diversity of its forms. And hence the infinite variety of Creatures arises; for else there would be only one species in the Universe: but if we perpend the superiour and Celestial World, we shall also finde, That the Spirit is one, equal in all, and differing in nothing but purity and subtilty: for the Celestial Spirits are procreated of its pure igneous substance, and differ from Terrene ones in corporal grosness:
and the Celestial Globes and Lumina∣ries are made of its middle and Aereal substance: it constitutes therefore all things, because it hath in it both the faculties of superior and inferior Bodies, and because it is of an exquisite temper: for this Body is in all the beginning and end of perfection; and if it were de∣stituted of its faculties, it could never perfect any thing: and here we under∣stand simple and natural perfection; and although it be perfect onely, according to the intent of Nature, containing in it self the rule, line, action and power of perfection; yet it acquires vertues and faculties above the sphere of natural things, and can deduce things from po∣tency to act. This Spirit alters and pe∣netrates all things, though never so gross; mollifies hard things, hardens soft things, and augments, nourishes and conserves all things. This Spirit also, being in all Bodies the Author of Generation and Corruption, hath necessarily a threefold operation: for by its driness, it must en∣liven; and by its coldness, congeal; and by its moisture, congregate and unite: for which it hath a threefold
name imposed on it, desumed from the three kindes of Earth: for they call it vitrifying, salsuginous, and Mercurial; because of Salt, Glass, and Mercury, all things are made; though Paracelsus reckons these principles otherwise, to wit, Salt, Sulphur, and Mercury, adding Glass as a fourth. As if he should say, All things are made of these three first principles, and reduced at last to the fourth; as though neither Nature nor Art could produce any thing beyond Glass. But I shall prove my own sentence by Examples and Reason; The Bones of Animals are consolidated and hardened by vitrification, the Flesh and Nerves concreted by Salt, and united and con∣gregated into one mass by the Mercurial humour. In Vegetables also, the shells of Almonds, Pine-Nuts, Wall-Nuts, and the like; as also of Oysters and Snails in Land and Sea, may be made by vitrifica∣tion: and the taste demonstrates, That these Bodies are saltish; for nothing wants Salt, but what is insipid: yea, those things are very saltish whereof Glass is made, as Fem Kali, and the like. Some may here object, That it is not
Glass, but Salt, that causes the indura∣tion of Bones, Shells, and the like, which I have mentioned. Whereunto I answer, That Experience and Reason speak the contrary: for Salt is resolved and melted by the least moisture of Air or Water: but the Bones and Shells before mentioned, resist liquefaction, as they are more or less hardened by this Glass-making faculty: for the ultimate confirmation of which my assertion, I may adduce precious Stones, Adamant and Chrystal, which are nothing but Glass elaborated to perfection in the Furnace of Nature. And now, that all things are condensed by Mercury, is so mani∣fest, that it needs no other Testimony, but common Experience. Minerals have enough of Salt, Sulphur and Mercury in them: Stones and such effoded things as acquire not extention and fusion by the Hammer and Fire, have some Salt in them; but this is superated by the adustion of corruptive Sulphur, which comes upon their induration and vitrifi∣cation. Metals and all ductile things are concreted and condensed by Salt and Mercury; and so much hardened
by vitrification, that they bid some re∣sistence to the Hammer, which is indeed more or less, according to their impli∣cation with more or less impurity and adust Earth, which comes upon the co∣agulation of their Mercury. And thus we may affirm, that all things are made of the ternal number of Glass, Salt and Mercury, or Water; where Glass is the cause of hardness, Salt affords matter, and Water causes unition and conden∣sation.
THe Soul of the World, and its Acti∣on and Vertue, is represented in all things in which it is: this bindes and conjoyns the superiour things with the inferiour: for as many Idea's as the Heaven contains, so many seminal causes it obtains; whence, by the Me∣diation of the Spirit, it forms so many species in the matter. When therefore it falls out, that any one of these spe∣cies degenerate, it may, by the Soul within it, and the mediation of the universal Spirit, be reformed, and re∣duced to its former state; for the Spirit is alwayes at hand, and ready for all motions. In the mean while, we must not imagine that the intellectual Idea is attracted; but rather, that the Soul is indued with such a vertue, and al∣lured
by the material forms: which cannot seem absurd to any one; for it prepares every one his meat and nutri∣ment, because it is transmutable into all things by which it is sollicited, and wil∣lingly remains and resides therein. Zo∣roaster calls the Agreement and Har∣mony of the Forms, with the Soul of the World, Allurements. Whence it ap∣pears, That all things and kindes draw their powers and faculties from the Soul of the World, not all totally, but such as respect the seed or propaga∣tion, and the like, whereby they germi∣nate or encrease. An example hereof we have in Man, who, feeding onely on Man's meat, acquires not the Nature of Birds, Fishes, or the like, which he eats. Many other Animals also feed upon the same victuals, and yet every one attracts that which is proper to his species: so that it is worthy our admi∣ration, that out of the same Meat, Man can attract what is proper to Man, and a Bird what is proper to a Bird. And this is not because there are many and diverse Aliments in one and the same dish, but because of the species nourish∣ed,
which attracts and changes the nu∣triment proper to, and convenient for it self; by mediation whereof, it gene∣rates its like, by vertue of this Soul and seed, which is in it according to its quality.
But we must not think, That in the Machine of the Worid, the Spirit, Soul and Body, are things separated: for these three are alwayes united and conjoyned, as is apparent; and by this union, the whole Spirit and corporal substance become vital.
The universal Soul then, feigns and imagines divers forms, which the Spi∣rit receiving into the bowels of the Elements, makes corporeal, and pro∣duces. Hence Animals generate onely Animals; Plants, Plants; and Mine∣rals, Minerals: though not all alike: for Minerals, as I said before, generate not their like after the same manner as Plants, because their Spirit is co∣hibited by too gross matter; which Spirit, if it could be conveniently ex∣tracted, and conjoyned with Mineral matter••, would generate its like, be∣cause by its exquisite penetration into
imperfect Bodies, through the subtili∣ation of Art, and artificious Gradua∣tion of Fire; it brings with it pro∣per and Mineral seeds onely, not ani∣mal, because repugnant to its Nature: yet I will not say, That it wants the action of other faculties; but that it doth not demonstrate them, but ac∣cording to the species whereto it is accommodated: for else every thing would produce its unlike: a Tree would generate a Man; a Plant, a Bull; a Me∣tal, an Herb: which I speak onely in respect of the diverse specifications of things.
For if we consider the most gene∣ral Genus, it produces in all things its like, because, being Mercury, it assumes the Nature of all things wherewith it is mixed. But humane Art cannot effect that that is solely granted to Nature, which alone can procreate a species: Art may dilate and multiply it, if it begin its opera∣tion at the root of the species, as prudent Philosophers do; who, extra∣cting the Spirit from Minerals specifi∣cated, decently purified, and reduced to
perfection, render it apt to perfect im∣perfect things.
And an expert and industrious Artist perpending these things aright, may easily institute admirable Adaptations.