A compendious body of chymistry, which will serve as a guide and introduction both for understanding the authors which have treated of the theory of this science in general: and for making the way plain and easie to perform, according to art and method, all operations, which teach the practise of this art, upon animals, vegetables, and minerals, without losing any of the essential vertues contained in them. By N. le Fèbure apothecary in ordinary, and chymical distiller to the King of France, and at present to his Majesty of Great-Britain.

CHAP. IV. Of Elements in General and Special.

SECT. I. Of Elements in General.

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.

SECT. II. Of the Element of Fire.

SInce all things tend to their Center, and place of their natural rest, it is a manifest sign that they are thereunto inclined and drawn, by a natural vertue, hidden under the shade of their bo∣dies; this vertue can be nothing else, but that Magnetick faculty wherewith each Element is endowed, to draw its like to it self, and repell its contrary: For as the Load-stone attracts the Iron of one side, and rejects it of the other, the Elements do likewise by a like power attract those things which correspond with their nature, and repell and drive away from them, those that be of a different: since then fire ascends, it is not to be doubted but

that this effect doth proceed from a tendency it hath to its natu∣ral place, which is Elementary Fire, where it is carryed by its own proper spirit, when it forsakes the commerce of the other Elements.

To understand well this Doctrine, it is first to be known, that the Element of Fire is not enclosed under the sphere of the Moon, as we have already hinted above, and that consequently no other Fire can be admitted, then the Aether or Heaven it self, which hath its Matrixes and fruits, as the other Elements. For that great number of Stars which we see moving in that vast Element, are nothing else but particular Wombs or Matrixes, where the Universal Spirit takes a very perfect Idea, before it descends to incorporate it self in the Matrixes of the other Ele∣ments; and thence may be illustrated the sense and meaning of that Axiom of the Great-Hermes, which many look upon as a Chimaera; that, Nihil est inferius, quod non sit superius & vice versâ; and that opinion of Paracelsus, who doth affirm, That every thing hath its peculiar Heaven and Astrum: For to speak true, the ver∣tue of all sublunar things cometh from Heaven, by the means of that Spirit whereof we have already so much spoken. Para∣celsus names the knowledge of this Doctrine, Pyromancy, espe∣cially when he treats of the Theory of Diseases; for we see that Elements are as it were the Receptacles and Domicils of all those things that are endowed with an intellectual, sensitive, or vegetative knowledge, or also Mineral, which some do call the fruits of Elements: And according to that Doctrine, it is not to be doubted, that as the Heavens are most perfect and spiritual, so they are the Mansion and Receptacle of those spiritual and perfect substances which are called Intelligences.

But you must note, that when I have said, that Fire in its as∣cent doth forsake the commerce of others Elements, that I have so spoken, only because the visible Fire which we use on our Hearths, is nothing else but a Meteor or Body imperfectly mixt of some Elements or Principles, wherein Fire or Sulphur are pre∣dominant, and its flame an oleagineous and sulphureous smoak kindled; and when fire is spiritualized by that forsaking, it never ceaseth till it hath returned to its natural place, which of ne∣cessity must be above, and beyond the Air, since we see it in the

Air it self in a perpetual action, as willing to forsake it. It is also by the means of this fire, which is still aspiring to its Cen∣ter, that the Clouds, which are hot and moyst Vapours, or Meteors, compounded of Fire and Water, ascend to the second or middle Region of the Air, where the fire forsaking the water to ascend still higher, and so this Water finding it self destituted of the Fire, which did bear it up in the Form of a Vapour, is forced to fall back in the form and substance of rain.

And here you are to note that Circulation, which Nature makes by the means of that Universal Spirit, already described; for as its power is limited, and that she can, neither create nor produce any new thing, so can she neither create nor annihilate any substance already created; as for Example, The continual Influxes of Heaven and its Starres, do incessantly produce the Fire or Spiritual Light, which beginneth first to embody it self in the Air, where it takes the Idea of Hermaphroditical Salt, which thence falls in the waters and upon the earth, where it takes a body, either Mineral, Vegetable, or Animal, by the character and efficacy of some particular Matrix, imprinted in it by the action of its ferment; And when this body comes to be dissolved by the means of some potent Agent, its Sulphur, Fire or Light corporified is so depurated, that the Starrs attract it for their food; for the Stars, (as we suppose) are nothing else but a Fire, a Sulphur, or some most pure Light actuated: Not unlike the link of a Lamp, which once being lighted, doth continually attract the Oyl to feed its flame: so that the Starrs in the same manner attract this fire, which is depurated by that action, and spiritualize it anew, to precipitate again by their kinde influency, and restore it to the Air, the Water, and the Earth, to corporifie it, or give it a body again: Thus you see nothing is lost in Na∣ture, which maintains its great work, and wheel, by these two principal actions, viz. By spiritualizing to corporifie, and cor∣porifying to spiritualize, as we have already said; and these are as two Ladders, whereby the heavenly influences descend down, and re-ascend again from the lower parts: for the Heavenly vertues should not be so durable, and would daily decay, by reason of the perpetual Conflux of so many productive substances, without this constant Circulation; unless that without any ne∣cessity

we would admit a perpetual creation and destruction of sublunary substances, which could not be without a Miracle, and being a thing of daily course, might be called a miracle with∣out miracle, and so imply a manifest contradiction: What Spring do you think could supply the matter which feeds those vast Aetnean flames, which have lasted already so many Ages, were it not for this Circulation of Nature? And what could since so many years entertain the streaming sources of those mineral, hot, and acid Fountains which the World doth afford in so many places, unless it were by the help of this wonderfull Ladder, and concatenation of Earth and Heaven: Therefore it must not be held totally impossible to make a Body turn wholly into Spirit, and reduce that Spirit again to Body; for you know, that Art applying Actives to Passives, may in a very short time perform that, which Nature must be long busied about: And because that artificial Circulation which was performed in an ancient Sepulcher sound out at Padua, doth not ill represent that Natural Circulati∣on, or Circulation of Nature, whereof we have spoken, it will not be amiss to insert here in sew words the history of it; Appianus in his Books of Antiquities, relates it thus: That in the Town of Padua was discovered a very ancient Monument, wherein, being opened, a burning Lamp was found, which had been there kindled many Ages before, as by the Inscriptions of it did appear. This fire could not possibly be maintained, but by Circulation, and so it is easie to conjecture how it was done; viz. The Oyl spi∣ritualized by the heat of the burning and kindled Taper, did condense it self at the top, and so fall again into the same place whēnce it had been elevated. The Taper likely was made of Gold, Talcum, or Alumen Plumeum, which are incombustible; and the Urn was so exactly closed, that the least particle of Oleagi∣nous vapours could not breathe out.

SECT. III. Of the Element of Air.

PHilosophers have been long in doubt, whether there was an Element of Air, and whether that space wherein Animals do move and live, was not voyd of all substance; but the invention

and use of Bellowes, and the necessity of respiration, have at last abolisht this error. Therefore, there is no debate or difference between Chymist and Peripateticks at present, concerning the exi∣stency and place of this Element; but they agree not amongst themselves concerning its use in Nature: for these last do make the Air to bear a part in the composition of Mixt Bodies, which the former utterly reject and deny, because it never falls under their senses, in the last resolution of the Compound. The chief use which Chymists do assign to this Element, is, that it serves as Matrix to the Universal Spirit, which doth begin in it to take some bodily Idea, before it be wholly corporified in the Elements of Water and Earth, who produce Mixt Bodies, that are as fruits of the said Elements. And because we see no Element which doth not bear and produce its fruits, some have been for∣ward to affirm, that Birds were the fruits of the Air. But this opinion is wrong and erroneous; for although these Birds be vo∣latile, and for the most part abide in the Air, yet can they not be deprived of Commerce with the Earth either for the necessi∣ty of generation or food: they that maintain Meteors to be the right fruits of the Air, are much more in the right, since they take in it their true Meteoric•• Idea.

Some do call that part of Philosophy, which concerns the knowledge of Nature, the fruits and effects of this Element, Chormancy, but it is corruptly, and by a mistake instead of Aero∣mancy; for Chormancy is something more general, and more universal: since it is the Doctrine and knowledge of the Chaos, which is to say, this great Matrix, whence all the Elements have been drawn: it is the Tohu and Bohu, or the hyle of Cabalists, which in Holy Scripture is called Water, where it is said, that the Spirit of God did move upon the Waters, or rather lay hovering over the Wa∣ters, as a Hen doth over her Brood, Spiritus Dei incubabat aquis.

But a question may here be moved, that whereas we have said above, that Elements cannot but difficulty quit their own na∣ture to put on that of another Element, how it comes to pass, that Air is said to be the food and aliment of Fire, and that in reality it seems so necessary for its subsistance, that it perisheth

as soon as the passage or communication of Air becomes inter∣cepted. The answer is at hand; for as we have already shewed, the fire of our Hearths, or material fire, is not pure, the com∣bustible matter set on fire, doth send forth abundance of vapours and fuliginous excrements, which do very much prejudice the durableness and action of it; therefore it requires still a stream of continual Air, to remove the fuliginous matter, because with∣out it the flame should immediately be choaked; so that by this appears, how this conversion or imaginary food, is to be ta∣ken, and how much d••fference there is between true and false Philosophy.

Another question may be yet started, touching the use of respiration or breathing in Animals: Whether that Air which they draw in their breathing, hath any other end but meerly to refresh them, as the ordinary Philosophers do give out, only re∣lying upon their Teachers words, without any industrious enquiry touching the truth of it, and contenting themselves to quote their Authority, as the sum and ground of all reasons: But those that look more narrowly into the nature of things, say, that there is another much more excellent and necessary use thereof, viz. to attract the Universal Spirit, which by th•• influx of the Heavens, is conveyed into the Air, where it is endowed with an Idea al∣together Celestial, Spiritual, and full of vertue and efficacy; it is converted in the heart into Animal spirit, where it receives a perfect and vivifying Idea, which renders the Animal capable by its help to exercise all the functions of life: For it is this spirit contained in the Air we breath in, which subtilizeth, and maketh volatile, all the superfluities that are found both in the venal and arterial blood, the shop and matter of vital and animal spirits; and it is by the force and efficacy of this Spirit, that Na∣ture is enabled to expell the impurities of nutriment insinuated in the last digestions, by entertaining a continual transpiration through the pores. This appears even in the Plants, though very obscurely: for although they be deprived of Lungs, or any other material Instrument, for the performance of respiration; yet have they something Analogous to it, which is their Magnetisme, by which they draw that Spirit residing in the Air, without which they could not perform their natural Operations, as to

nourish themselves, increase, produce their like, &c. Which ma∣nifestly doth appear when they are buried too deep in the ground, and by this means deprived from that vivifying Spirit, by which they are animated, for they immediately die as if they were suffocated.

SECT. IV. Of the Element of Water.

THE most learned and perspicacious Philosophers amongst the Ancients, have been of opinion, that Water was the first Principle of all things; because it could in their apprehension, by its rarefaction or condensation, produce the other Elements. But as we have heretofore declared this mutual change to be im∣possible, so must we have our recourse to another way of Philo∣phy. We shall not here co••sider Water, as being a constitutive Principle in the Composition of the Mixt; for in this sense we have already spoken of it, where we have treated of Phlegm: But we shall speak of it as of a vast Element, concurring to the frame of this Universe, and containing in it self many particu∣lar Matrixes, which produce a fair and pleasing variety of fruits: First of Animals, viz. Fishes, and all sorts of Water-Insects: Se∣condly, Vegetables, as the herb called Ducks-meat, which hath her root implanted in the Water it self: And finally, Minerals, as Shells, Pearls, and Salt, which is abundantly through Creeks and secret pores conveyed into the Earth, to advance the pro∣duction of her own fruits. The Water then is the second gene∣ral Matrix, where the Universal Spirit takes the Idea of Salt, communicated by the Air, which did receive it from the Light, and the Heavens, for the production of all sublunary things. Paracelsus calls the knowledge of this Philosophy of Water, Hydromancy.

SECT. V. Of the Element of Earth.

IN the last Section of the foregoing Chapter, we have spoken of the Earth, as a Principle partly constituting the mixture of the body, and found after its last resolution; but in this Section we treat of it, as of the fourth and last Elem••nt of this Universe.

The Earth in this respect is, as it were, the Center of the World, in which all its vertues, proprieties and faculties are united; it seemeth even that all the other Elements were created for the use and benefit of the Earth, for all what is in them more precious, seemeth to be intended for its service. Thus the Orbs of Heaven are incessantly whirled about, to supply all the parts of it with vital spirit, and for the maintaining as it were, and recruiting the daily expences of its Family: The Air is in a perpetual motion, to penetrate her deepest bowels, an•• that to the same end, viz. to furnish her with the same vital spirit; and the Water is never at rest, running continually to communicate to her that which the Air hath bestowed upon him: So that all the World seemeth to be concerned for the Earth, and the Earth only for her Fruits, which are her Children, she being the Mother of all things. It seemeth even that the Universal Spirit, loves the Earth above any other of the Elements, since it descends from the highest part of Heaven, where it is in its exaltation, to corporifie it self, or take a bodily shape here on Earth. Now the first Body which the Universal Spi∣rit doth take, is that of Hermaphroditical Salt, whereof we have spoken above, which contains generally in it self all the Principles of life: it is not deprived of Sulphur nor Mercury, for it is the seed of all things, which takes afterwards a body, and the Idea or taliety of Mixts, by help of the characters of particular Matrixes or Wombs, inclosed in the body of this great Element: If it meets with a Vitriolick Matrix, it turns it self to Vitriol; if with Sulphur, it becomes Sulphur, and so of the rest, and that by the vertue and efficacy of several natural sermentations: In a Vegetable Matrix, it becomes Plant; in a Mineral, Stone, Mineral, Metal; in an Animal, whether living or not living, it produces an Animal, as it is

daily seen in the generation of such creatures as are produced by the corruption of some Animal, or other Mixt; as for Example, Bees generated out of young Bulls flesh, and Worms out of the corrupti∣on of several Fruits: Now as there are a great many differences of Mixts, so is there a great variety of particular Matrixes, which often causeth a transplantation in all things; but this matter belongeth rather to Chymical Philosophy then to this place, where having no time to particularize, we do treat of things only in a general way. The knowledge of that part of Philosophy which concerns this Element and its fruits, is called Geomancy. By it we are made ca∣pable of knowing the operations of Nature, both in its very bowels and the surface: Her fruits are the Animals, Vegetables and Mine∣rals; and if these Mixts are composed of the purest vital Principles, then according to their proper nature and condition, will they be lasting, and will attain the end of their natural predestination (or destiny) if some external and occasional cause doth not interrupt that progress, and stop them in their Career: But when Chance (or Fortune) mixes in their first Composition or Nourishment, any of the Principles of Death or Destruction, they cannot long subsist, neither end their intended course by Nature; because these Do∣mestical ••oes do incessantly devour and consume them, as we shall make appear, when we come hereafter to speak of Purity and Im∣purity. But before we enter into that matter, something must be said of the Principles of Death or Destruction.

Notes

• So much doth import 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Original.