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THE difference which Peripateticks make between Prin∣ciple and Element, is, as they say, that Principles can∣not take one anothers nature, neither be metamorphosed or transmuted the one into the other; but that Elements are Sub∣stances
which of themselves are compounded of Principles, and do compound the Mixts afterwards at their turns, and so these sub∣stances can easily pass one into anothers nature; the truth where∣of we shall examine hereafter. But in Hermetical Philosophy, Ele∣ments are taken for those four great Bodies, which are as it were the Matrixes, containing in themselves, the vertues, seeds, cha∣racters and Idea's imparted to them by the Universal Spirit. But before we enter into this kinde of Philosophy, after we have spoken in the foregoing Chapter of the nature of Principles, we must now treat in this of Elements; where we will first examine, what reason the Galenists have to say, that Mixt Bodies are com∣pounded of those Elements, and whether there are not more sub∣stances found in their Dissolutions, then those which their Books make mention of.
They say, that when Wood is burned in the Fire, four sub∣stances do manifestly occur to the senses, and do assure us, that these are the four Elements, which did constitute the Mixt be∣fore it was destroyed by the fire. Let us examine, whether they have discovered all, and left no occasion unto us of farther in∣quiry.
Their reasons are grounded upon the following experience: The four Elements, say they, are made manifest to our senses, when the Wood comes to be examined and consumed by Fire; for the Flame represents the Fire, the Smoak Air, the Moysture issuing from the ends of the Wood Water, and the Ashes Earth; whence they draw this consequence, That since we see but those four substances, there was none other that could constitute the Compound. But, though we grant those four to be all what can appear in so gross an operation, yet, if we will proceed with more Art and exactness, we shall not want to finde something more in it: For if you take the pains to enclose shreds or filings of Wood in a well luted Retort, and fit a capacious Recipient to it, and give a graduate and regular fire, you shall discover two substances, which without this Art cannot fall under our senses, and this is the Apple of Discord between Peripatetical and Her∣metical Philosophers: Which before I proceed further, I will en∣deavour to reconcile. To this end, we grant to both Parties, that Principles and Elements, are found in all Mixts; but let us
see how. When the first say, that the Smoak in burning Wood represents the Air, we say they are in the right, for it is only by way of Analogy and similitude, that this Smoak can obtain the denomination of Air; For it is not really Air, since experi∣ence sheweth us, that this smoak imprisoned in a Recipient, hath qualities very much differing from that of Air; whence we inferr, it can be called Air, only by Analogy. And this is the point in which both do differ, concerning this substance, that the Peripa∣teticks call it Air, and Chymists Mercury: Let them dispute of the words, provided we do agree in the thing it self.
We come now to the other Element of Peripateticks, viz. Fire, and the other Principle of Chymisters, Sulphury, which we are to examine, and see in what they agree, and wherein they differ. The first say, that in the action of Fire preying upon Wood, its action is manifest to the senses. But our answer to this sensible experiment is, that whatsoever destroyes the Mixt, cannot be a constitutive Principle of it, but rather a Principle of destruction: If they return, That no fire is actually in the Mixt, but only po∣tentially: therein we will close with them, and reconcile them with the Chymists, who name their Sulphur that potential fire of Peripateticks. To end then their Controversie, I say, that the fire which we see to issue out of burning Wood, is nothing else but the Sulphur of Wood actuated; for the actuating of Sulphur doth consist in its inflamation. As for the Ashes which they will have to be the Element of Earth; that Salt which by washings and Elixivation is extracted out of them, should sufficiently per∣swade these Philosophers, that the Chymists are as well, if not better, grounded in establishing the number of their Principles.
The number then of Principles and Elements which compound Mixt Bodies, being thus cleared, it remains for us to say some∣thing of the Elements, both as to their number and propriety, before we speak of them severally, as also of their Matrixes and Fruits.
It is a thing to be wondred at, that the Sectators of Aristotle, should not yet since so long a time that his Writings and Philo∣sophy are in credit, have determined the number of Elements: For some amongst them with great reason do affirm, that there is no Elementary Fire; I say, with reason, if it be understood in
their own sense: for, to what purpose is it to admit an Element of Fire under the sphere of the Moon, since we assign to it no other use then to enter in the Compound of Mixt Bodies; and that, besides that Element so placed, is at too great a di∣stance from the place where Mixts are generated, we have found that the fire in them is nothing else but their Sulphur: therefore I do conclude here, with Paracelsus, that there is no other Ele∣mentary fire, but the Heaven it self, and its light.
As touching the general proprieties of Elements, two Quaeries use to be made on them: The first, If they are pure; the second, If they are transmutable one into the other. Concerning their purity, I answer, that if they were such, they should prove of no use; for a pure Earth were barren, since it should have in it self no seeds of procreation and fruitfulness; and the brine of the Sea, and several qualities of the Air, sufficiently confirm this Assertion. But as concerning their mutual transmutation of one into the other, it is not so easily performed as vulgar Philoso∣phers do imagine, though we cannot say it to be absolutely im∣possible: For they teach, that Earth is changed into Water, Water into Air, Air into Fire, and finally that Fire by another transmuta∣tion returns into Earth: Because, although Earth and Water do sometimes assume and take the shape and form of Exhalations, yet these vapours are alwayes essentially Water or Earth, as it is made plain by their re-assuming their first nature. This change then cannot happen, unless such or such Element being totally spiritualized, comes to lose its Elementary Idea, and to be re∣united afterwards to the Universal Spirit, who might then give him the Idea of another Element, whose body he might have, by the character imprinted by the Matrix.
For this reason do Chymists assign two natures to Elements, in their description of them; viz. the one Spiritual, the other Corporal; the vertue of the one being hidden in the bosom of the other. Hence it comes, that when they will have any thing to act efficaciously, they endeavour as much as in them lies, to devest it from its Body, and spiritualize it: For as Nature cannot communicate its. Treasures unto us, but under the shade of Bodies, so can we do no more then to devest them by the help of Art from the grossest and most material part of that Body, to apply
to our uses: for if we urge them, and spiritualize too much, so as that they should flye from our sight and contact, then do they lose their bodily Idea and character, and return again to the Uni∣versal Spirit, to re-assume after some space of time their first Idea, or some other differing from it, by the character and Idea of such or such a Matrix, inclosed in such or such part of such or such Element.
These are the true effects of Elements, which are, as we have said, to corporifie or identifie the Universal Spirit, by the seve∣ral ferments contained in their particular Matrixes, and to give it those characters which they had imprinted in themselves; for, as we have said, this Spirit is undetermined to all things, and may be made all in all. This happens, because Nature is never idle, but perpetually in action; and as it is a finited essence, so can it neither create or annihilate any other, because such an act be∣longs only to an infinite power. But this matter being of too large an extent to be treated of here, w•• shall referre it to the following Sections, where we shall particularly treat of Elements, which are the Universal Matrixes of all things, where also we will speak of particular Matrixes, that imprint the Idea's and characters to the Spirit, whereby so many fruits are produced, which daily fall under our use, by the help and means of natural fermentations.