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.

Book I. Of the Body of Chymistry abbreviated.

PART I. Of the Principles and Elements of Natural things.

CHAP. I. Of the Universal Spirit.

THE title of this Chapter doth sufficiently evidence the error of those who maintain, that the Natu∣ral Body is the only object of Chymistry, since it treats also of the Universal Spirit, which is a sub∣stance voyd and divested of all Corporeity: hence it is, that with more reason, we did assign all natural things her adequate object, viz. all created things, both corporeal and spi∣ritual, visible and invisible; and that because Chymistry doth not

only teach, how a body may be spiritualized, but how a spirit also may be fixt to become a body. For after having made the general and particular Anatomy of Nature, and searched and pe∣netrated to its very center, this noble Science hath found, that the spring and root of all things was a spiritual substance, ho∣mogeneous and like unto it self, to which ancient and modern Philosophers have attributed several names, calling it a Vital substance, a Spirit of life, Light, Balsom of life, Vital Mummy, Natural heat, Ʋniversal Spirit, Mercury of life; and many more names, which to sum up all here, would be needlesse, since these are the principal appellations.

But as our Scope, in this first. Book, is, to treat of the Prin∣ciples and Elements of natural things, it seemeth to stand with reason, that we shou••d in the first place speak of the first Prin∣ciple, by which the others are principiated; which Principle is nothing else but Nature it self, or that universal Spirit, which makes the subject matter of this Chapter.

Paracelsus, in his book of Vexations, saith, that Domus est semper mortua, sed eam inhabitans vivit: By which mysterious and figurative speech, he endeavours to teach us, that the strength of Nature is not included in the mortal and corruptible body; but that it is to be sought in that wonderfull seed which hides it self under the shade of the body, who of it self hath no strength or vertue, but fetches it all from that seminal spirit which it contains; a thing manifestly demonstrable in the cor∣ruption of that body, during which the internal spirit doth fa∣bricate it self a new one, yea many new ones, by the de∣struction of the first: Which occasioneth again our German Trismegistus to say, that the power and vertue of death is effica∣cious; for then the spirit doth disingage it self from the bonds of the body, wherein he seemed to be fetter'd, and without efficacy, which he beginneth then to declare, when it should seem more improbable. This truth is illustrated by the grain of Corn rotting in the earth: for the body being opened by that corruption, the internal seminal spirit therein inclosed, buds out, produceth a blade and stalk, and at the end of it an Ear, containing several grains of Corn, the very same in likenesse to that which perished and was rotten in the ground.

This spiritual substance, which is the primary and sole sub∣stance of all things, contains in it self three distinct, but not differing substances: For they are homogeneous, as we have already said. But because there is found in it, a heat, a moysture, and a drought; and all three are distinct, but not differing; we say, that these three are but one essence, and the same radical substance; otherwise, as Nature is one, simple, and homogeneous, if the seminal Principles of these substances were heterogeneous, nothing would be found in nature one, simple, and homogeneous; which cannot be, in regard of the great inconveniences that would follow: For if heat did differ from moysture, it could not be nourisht and fed by it (which is notwithstanding necessary to be granted true) because nourishment is performed by things not differing, but of a like nature▪ and if the aliment should prove in the beginning, different from the alimentated, it would be necessary before it could passe into the substance of the last ali∣ment, that it should be divested of all difference and dissimilar nature. Now it is granted on all hands, that radical moysture is the last aliment of natural heat; whence it followeth, that it cannot be of a different nature: Moreover, if they did differ, each one would endeavour to produce its like, and the intestine warre, raised by this occasion, hinder the generation of the Com∣pound. Let us then conclude, that this radical and fundamental substance of all things, is truely and really one in its essence, but hath a threefold denomination; for in respect of its natural heat and fire, it is called Sulphur; in respect of its moysture, which is the food and aliment of this fire, Mercury; and finally, in respect of the radical drought, which is, as it were, the knot and cement of the fire and moysture, it is called Salt; which we shall clear more particularly, when we treat hereafter of these three Principles by themselves, and examine, whether or no the one may be transmutated or converted into the other.

Having thus much spoken of the nature and essence of this universal spirit, we must now examine it's original, and the ef∣fects which it doth produce: And for the first point, it is not to be doubted, but that this spirit hath been created by the omni∣potency of the first Cause, when it extracted this goodly fabrick of the world out of its nothing, and did harbour it in all the

parts of this vast Machine, as the Poet doth acknowledge, when he saith,

Spiritus intus agit, totam{que} infusa per orbem Mens agitat molem. —

For all the parts of the Universe are in continual need of its supply and presence, as we discover by the effects; and if any by accident hath been deprived thereof, he immediately returns to possesse it, and taking its place, restores life by his arrival. So we see, that having extracted from the salt of Vitriol several sub∣stances therein contained, if the dead earth, or Caput mortuum, be exposed to the air, in some sheltered place free from the washing of Rain, this spirit will not fail to return to it, being po∣tently attracted by this Matrix, whose earnest longing it is to fill it self with this spirit, which makes the principal part of all things exi∣stent; for as things are only destinated to their operation, so can they not act, but by their efficient internal Principles. Therefore God, who ever works by the most compendious way, and will not every day busie his Omnipotency in the creation of new substances, hath once for all created this Universal Spirit, and placed it every where, that he might operate all in all things.

And as this Spirit is universal, so can he not be specificated but by the means of particular Ferments, which do print in it the Character and Idea of mixt bodies, to be made such or such de∣terminate substances, according to the diversity of Matrixes, which receive this Spirit in themselves to make it a body. Thus in a Vitriolick Matrix, it becomes Vitriol; in an Arsenical, Arse∣nick; a Vegetable Matrix makes it a Plant; and so of all the rest. But two things are here to be noted, the first, That when we say, that this Spirit is specificated in such or such a Matrix, that we understand nothing else, but that this Spirit is imbodyed in such or such a Compound, according to the different Idea it hath re∣ceived, by the means of particular ferment; and that, notwith∣standing, it may be extracted again out of this compound, by di∣vesting it by the help of Art, of this grosse body, to give it a more subtil one, and so bring it neerer its universal nature, and thus prepared, it doth manifest its own vertues much more

eminently. The second thing observable is, that this spirit cannot return to its indifferency or universal nature, without having lost first of all the Idea received from the Matrix, in which it was embodyed: I say, it must have lost all this Idea, because although these spirits have been divested of their bodies by Art, they do notwithstanding preserve yet, for a while, the character and print of their first body; as it evidently appears in an aire poysoned with Realgarick and Arsenical spirits, which invisibly fill it, and do flye up and down; but when it hath quite lost this Idea, it reunites it self with the universal spirit, and if it meets with any fruitfull Matrix, being yet impregnated of its Idea, then it embodyes it self in several different compounds: as it is evident in Plants and Animals, which we see produced without seed, as Mushroms, Nettles, Mice, Frogs, Insects, and several other things; which to relate here, would be too te∣dious.

Thus much had we to say of the Universal Spirit, reserving to speak of the Matrixes which do specifie and corporifie it, and communicate him the Idea and Character of such a determi∣nate existence or body, where we shall treat of Elements here∣after.

CHAP. II. Of the several substances which are found after the Reso∣lution and Anatomy of the Compound.

WE may consider three several wayes, the Principles and Elements which do constitute the Compound: Viz. Or before its composition, or after its resolution, or whilest they do yet compose and constitute the Mixt. In the foregoing Chapter we have demonstrated the nature of Principles, before they enter in the composition of the body; now our task is, in this Chapter, to shew, what they are after the resolution, and during the composition of the Mixt; which we will do the more

succinctly and in general terms at present, in regard we shall fall again more particularly upon the same matter in the fol∣lowing Chapters.

We have said heretofore, that the Universal Spirit, which ra∣dically contains in it self the three first Substances, was indifferent and in order to be made all things; and that he was specificated or embodyed, according to the Idea which it took from the Matrix wherein he was received; with the Minerals becoming Mineral, with Vegetables becoming a Plant, and with Animals Animal. Of this Idea we will speak more hereafter, as also of the Matrixes which do communicate it to the same.

During the composition of the Mixt, this spirit retains the na∣ture and Idea which it took in the Matrix. Thus if it hath taken the nature of Sulphur, and been impregnated with its Idea, it communicates to the Compound, all the vertues and qualities of Sulphur. The same is to be said of Salt, and Mercury; for when∣soever it is specificated, or (if it may be said without barbarism) Ideificated in any of these Principles, it shewes it immediately by its actions: Thus things are in their Composition either fine or volatil, liquid or solid, pure or impure, dissolved or co-agula∣lated, and so of the rest, according as this spirit contained more or lesse Salt, Sulphur and Mercury, or more or lesse mixture of the grossenesse and terrestreity of the Matrixes. But after these Principles are separated one from the other, and from the ter∣restreity and corporeity which they draw from their Matrixes, they make it plain enough by their powerfull effects, that it is in this state they ought to be reduced, before they can work with efficacy, though they retain yet still their character and in∣ternal Idea. Thus some few drops of the true spirit of Wine will be more powerfull, then a whole glasse of this corporeal liquor wherein it was enclosed: A drop of spirit of Vitriol shall be of more effect then many ounces of the body. But you are to note also, that these powerfull effects and great vertues do last no longer in the spirits, than the Idea of the Mixt, whence they were extracted, remains with them: For as all things by a natu∣ral circulation in Nature, which corporifies to spiritualize, and spiritualizeth again to corporifie, have a strong tendency to their first Principle: so these spirits are still busie and working, in en∣deavouring

to divest and free themselves of the Ideas wherein they are fettered, that they may return to their first Principle, which is the Universal Spirit.

These things being so cleared, it remains to see how many substances Chymistry findes in the resolution of the Compounds, and what they are. Aristotle saith, that the resolution of things shewes their constitutive Principles: Upon this Axiom, hath its ground and basis our Philosophy, both by reason of the truth of it, and that Chymistry receives no Principles of sensible things but such as are obvious to, and fall under the Judicatory of the senses. And as the Anatomist hath found a certain number of similar parts, which constitute the humane body, whereof he makes the subject of his Art; so doth the Chymist endeavour to finde out the number of primary and similary substances of all Compounds, to exhibit them to the senses, that they may bet∣ter judge what was their Office whilest yet joyned in their Mixt, having considered their vertue and efficacy, in this purity and abstracted nature; thence the name of Sensal Philosophy hath been by some given to the Chymist: For as the Anatomist doth make use of Rasors and other sharp Tools in his Dissections, to sepa∣rate the better the several parts of the human body, which is his chief object: The same doth the Chymical Artist, fetching his instruction from Nature it self, to attain his end, which is nothing else but to joyn homogeneal and separate heterogeneal things by the means of Heat; for he doth nothing else but contribute his care and labour, to regulate the first according to the exi∣gency of natural Agents and Patients, thereby to resolve the mixt bodies in their several substances, which he separates and purifies afterwards; for the fire never relents or slackens its action, but rather drives it on and encreaseth it, untill he findes no* 1.1 heterogeneity left in the Compound.

After that the Artist hath performed the Chymical resolution of bodies, he doth finde last of all five kinde of substances, which Chymistry admits for the Principles and Elements of natural bodies, whereupon are layd the grounds of its Doctrine, because in these five substances is found no Heterogeneity; these are, the Phlegmatick or waterish part, the Spirit or Mercury, the Sulphur

or Oyl, the Salt, and the Earth. Some give them other names; for it is free for every body to use their invention in such a case, being a thing of no great importance to neglect Names, and leave a latitude of freedom to every one therein, provided you may agree in the substance.

Now, as the Mixts cannot subsist in their integrity and perfect state, if you deprive them of any or these parts, so would also the knowledge of these substances prove defectuous, if they were separated one from another: wherefore we are to consider them, both absolutely and respectively. Three of these substances offer themselves to our sight, by the help of Chymical Operation, under the form of a Liquor, which are the Phlegm or Water, the Spirit, and the Oyl; the two other in a solid body, viz. Salt and Earth. The Water and Earth are commonly called passive Principles, material and of lesse efficacy then the other three; as contrary wise the Spirit or Mercury, Sulphur and Salt, are reckoned active and formal Principles, by reason of their pene∣trative and subtile vertue: Some do call the Earth and Water or Phlegm, Elements; and give the name of Principles to the three others. But if that definition which Aristotle hath given to Principles, is essential, viz. That Principia neque ex aliis, ne∣que ex se invicem fiunt; Experience doth teach us, that these Substances cannot properly bear the name of Principles; because we have said above, that Mercury did change it self into Sulphur, moysture is the aliment or food of heat, and food transforms it self into the thing which is fed. Therefore the definition of Elements should rather sute with these substances, since they are the last thing to be found, after the resolution of the Compound, and that Elements are, Ea quae primo componunt Mixtum, & in quae ultimo resolvitur.

But because the Elements are considered two wayes, either as they are parts which do constitute the Universe, or as they only compound Mixt Bodies; to accommodate our selves to the ordi∣nary way of expression, we shall attribute unto them the name of Principles, in regard they are constitutive parts of the Com∣pound; and shall reserve the appellation of Elements, for those great and vast Bodyes, which are the general Matrixes of natu∣ral things.

CHAP. III. Of each Principle in particular.

SECT. I. Wherein is treated, Whether those Five Principles, which remain after the dissolution of the Mixt, are Natural or Artificial.

CHymical Philosophy doth admit for Principles of the Com∣pound, those five substances whereof we have treated above, because as it is a Science wholly sensal, it grounds its reasons only upon what senses do demonstrate unto her: And because having exactly anatomized a body natural, nothing is found be∣yond what may answer one of these five substances. But here may be a Question moved of no small difficulty, viz. Whether these five Substances, are Natural or Artificial Principles, and not rather Principles of Disunion and destructive, than of Composition and Mixture? To this may be answered, that it is not a matter of small difficulty, to know whether these Principles are natural, because we do not see them severed from the Compound, by a natural corruption or putrefaction; and that Chymical separation can only be performed by an artificial corruption caused by the help of the heat of fire: but if the businesse be judiciously and narrowly examined, it will appear, that although these substances can only be extracted by the help of Chymical Art, they are notwithstanding, meerly and purely Natural, since Art doth con∣tribute nothing else but the Vessels to contain and receive them. Whence Nature being destitute of these Vessels, and we cannot without their help render those substances palpable and visible objects of the eye; it cannot seem strange, that we should not perceive these substances, in the natural corruption and solution of their Compounds: for Nature which is still in action and busie about productions, makes use of the said substances, and applyes

them to the generation of several other existencies, as Aristotle hath very well observed, when he saith that, Corruptio unius est gene∣ratio alterius. Thence it is, that in the natural putrefaction of bodies, a certain smell for the most part offends our Nostrils; a true token of the Air being impregnated with volatile spirits, which are Saline and Sulphureous; by which it appears, that the Mixt is radically dissolved, and thus it is performed: The Salt is dissolved by the help of the internal Phlegm or Water; and as the Salt is the bond of the two other Principles, so can they no longer subsist in their Mixt or Body, because heat which accompanyes all putrefactions, doth subtilize and carry them a∣way, so that there remains nothing but what is of earthlinesse in the Compound. Therefore we do conclude, that although these Principles may not be made sensible and manifest, but by the Operations of Chymistry, it doth not debarre them notwith∣standing from being natural, because if nature had not immixed them in all things, they could not indifferently be drawn from all bodies, as we daily see that they may; whence we inferre, that these substances are not extracted from the Mixt by trans∣mutation, but by a meer natural separation, assisted by the heat of the Vessels and the hand of the Artist: for all things cannot indifferently and immediately be transformed in the like and same things. Therefore it cannot be thought strange, that other sub∣stances then the forementioned five, should be extracted from Mixt Bodyes by Chymical Operations, when the way of opera∣ting is altered, and proceeds by another way, then by the sepa∣ration of Principles, such as are the Quintessences, Arcana, Magiste∣ries, Specificks, Tinctures, Extracts, Faeculae, Balsoms, Flowers, Panacaea's and Elixirs, whereof Paracelsus treats at large, in his Books of Archidoxa; since all these several preparations take their vertues from the various mixture of the Principles, whereof we are to speak in the following Sections, according to the order wherein they fall first under our senses. Where we shall consider them both as they yet compound the Mixt or Body, and as they are separated from it.

SECT. II. Of Phlegm or Water.

THat insipid liquor which commonly is called Water, hath by the Chymists the name of Phlegm given unto it, when it is separated from all other Mixture; it is the first substance obvious to the eye, when the fire doth act upon any Mixt body; it appears first in the shape of a vapour, and by condensation turns into liquor: Her presence is as necessary as any other Principle in the composition of the Mixt: And we do not agree with the opinion of those who hold it to be needlesse, provided the pro∣portion and harmony required in Natural bodyes be preserved: for Phlegm is as the curb and rains of spirits, which dulls and allayes their sharpnesse, dissolves the salt, and weakens its corro∣sive acrimony, hindereth the inflamation of Sulphur, and bindes the Earth, and mixes it with the Salts; for as these two last Substances are brickle, crumbling and dry, so could they give but little firmnesse and consistency to the body without the help of this liquor: Thence it comes, that corruption and dissolution are introduced by its absence, which hath occasioned some to call it the Principle of Destruction; for it easily vapours away, which is the cause that the Mixt cannot long subsist in the same state and harmony, because this Principle being part in the body, easily and at every hour exhaleth it self and vapours away, which makes it obnoxious to the least outward injuries, procured as much by internal as external causes. Therefore those that do work about the preservation of Mixts, make it their study to preserve this Principle in the Compound; because it is he that keepeth all the other linked together, as it evidently appears by the operations of our Art: It can endure several alterations, without changing its nature; for if sometimes it turns it self into vapours, they are notwithstanding essentially nothing else but the very Phlegm it self. And here you shall note, that vapours are of a different nature; some are meerly aqueous and Phlegmatick; others spirituous and Mercurial, others Sulphureous and Oyly; and lastly, some participate of these three qualities together.

It is moreover to be noted, that even the Salts, and Mineral and Metallick Earths, may be subtilized yet and turned into va∣pours differing from the aforesaid four qualities, yielding fixe and ponderous spirits, and flowers. Briefly, the Doctrine of fiery, aqueous, and aerial Meteors, may very well be related to the na∣ture of these vapours and exhalations: For we see that aqueous vapours are easily condensed in water in the Limbecks, which the Spirituous or Oily are not, as requiring much more time and cooling; whence many consequences may be drawn, tending to the use of Physick, and particularly in the cure of those pains, which are thought to proceed from vapours and exhalations, and vulgarly are called Mereorisms, or griping vapours of the Ven∣tricle and Spleen: For aqueous vapours cannot cause so much distention, because they are sooner compressed and condensed, then those which proceed from the Spirits, Oyls, and mixt Salts. Now as too much Phlegm doth extinguish the natural heat, and slackens the body, and dulls all his functions: so the too small proportion thereof, causeth as it were a burning and corrosion of it, whilest the Sulphur and fixed Spirit or Salt becomes pre∣dominant; an evident proof that the frame of mixt bodies doth only subsist by the harmony and just proportion of all its sub∣stances. To conclude what we have said of this Principle, you are to observe, that the Phlegme or waterish part of any Mixt, is ordinarily the fittest Menstruum to extract the tincture and Extract thereof, because it is endowed still with some character of its Compound, and some Idea of its vertue and faculty: but chiefly because it is for the most part accompanyed with the vo∣latile Spirit of the Mixt, whereby it is rendred more capable easily to penetrate the same, and to extract its vertue, being partaker of a mixt nature of most subtile Sulphur and Mercury, which comes very neer to the Universal.

SECT. III. Of the Spirit.

SOme do call Mercury that second substance which falls under our sight in the Anatomy of the body; Others name it radical

Moysture, but we shall keep the appellation of Spirit, as the most in use. Notwithstanding, to avoyd error and mistake in these vulgar names of Principles, and that the Reader should not confound them with the appellations of Compounds; it is ne∣cessary to inform him, that they have received such names, only for the likenesse and correspondency they have with those sub∣stances from which they are denominated: See therefore you do not mistake Phlegm for Pituite, Mercury for Quick silver, and Sulphur for ordinary Brimstone, which is an ingredient in the composition of Gun-powder, mixed with Saltpeter, nor Salt for that common Salt familiar to our Tables, and much lesse Earth for such a substance as is Bol-Armeny or Terra sigillata, since all these are Bodies, composed of the same Principles, every one as we design by those names. Spirit then is nothing else but that aerial, subtile, penetrating, active substance, which we draw out of the Mixt Body, by the help of fire; whence it is to be concluded, that this Principle in it self is one, unmixt, and homogeneous, having taken its Idea from the character of its specifick and particular Matrix, as we shall deduce hereafter more at large, when we speak of the Elements, and their vertues, in the following Chapter. This substance of the Spirit is con∣sidered, either as it composeth yet the Mixt, or as it is separa∣ted from it: Separated, it is very penetrating; i•• cuts, opens, and attenuates the most solid and fixt Bodies, it excites heat in Fermentation, untieth the bonds of Salt and Sulphur, and makes them separable, resists corruption and rottennesse; yet by acci∣dent may be the cause of it; devours the Salt, and seises so greedily upon it, that it can scarce be separated but by an extreme violence of the fire: It is possessed of its own heat, and cold, for it doth not act by Elementary, but by his own proper and specifick qualities: To be brief, we fall short of proper terms to expresse duely his nature; since it is a true Proteus, which turns himself in all shapes, and as the Sun dryes and moystens, whiteneth and blackens, according to the diversity of subjects upon which it worketh. This same Spirit communicates several Noble qualities to the Phlegm; for it preserves him from corruption, makes it penetrative, and endoweth him almost with a••l his own activity: And in requital, the Phegm doth soften and bri••••e

the fury of the Spirit, and makes it so tractable, that it may be∣come usefull in a thousand wayes.

Now whilest this Spirit remains in a due harmony, and doth not exceed the terms of his Office in mixt Bodies, it becomes to them very serviceable, hindering the encrease of excremen∣titious matters, and of all other substances which may prove con∣trary or hurtfull to the nature of the Compound, multiplying his substance, and strengthning all his faculties, and that in Ani∣mals, Vegetables and Minerals. But if by the power of some other Agent, this Principle is forced to exceed the condition and constitution of the Mixt wherein it is, it alters the whole frame and oeconomy of its Compound, as we shall shew more at large, when we come to treat of the Principles of Destructives.

SECT. IV. Of Sulphur.

THis Principle, as well as the others, hath received several names; for it is called Oyl, Natural Fire, Light, Vital Fire, Balsom of Life and of Sulphur, and besides, many other appella∣tions have been given by the Sons of Art, with which we will not fill up this Section: According to our usual custom, we will content our selves, with examining the nature of the thing, leaving the nicetie of Names to the overcurious.

That substance then, which sometimes we will call Oyl, sometimes Sulphur, is the third in order of those we extract by the artificial resolution of the Compound; we give it this name because it is an Oleagineous substance; which easily take fire, being of a combustible nature, by whose means also the Mixts are rendred such. It is called Principle as well as the others, because being separated from the Compound, it is homogeneous in all his parts, as the other Principles are. This Substance is also considered two several wayes: For being loosened from the others, it swims above the Phlegm and Spirits, because it is lighter and more aetherial; but if it be not absolutely separated from the Salt and the Earth, it will sometimes precipitate it self to the bottom, or swim in the middle, because the Sulphur

supports and holds up the Earth and Salt, untill it be overcome by their weight; it receives not easily nor willingly the Salt, without being first joyned with the Spirit, or before the Salt be circulated with the Spirit, wherewith it hath a great sympathy▪ and then they easily receive the Sulphur together; a thing very well worth noting, since without this observation, no Panacaea's, Magisteries, Essences, Arcana's, nor other most secret Remedies, which are unknown to vulgar Physicians, and Galenical Apothe∣caries, can be made: no more then these can give a reason of the noblest natural effects; because for the most part they assign them to the four first or primary Qualities.

This Sulphur is of the matter of those fiery Meteors, which are kindled in the several Regions of the Air, and are some∣times found in the Cavities of the earth, and chiefly in those places, where Minerals and Metals are generated; it resists to Cold, and never congeals, being the Principle of Heat; it never suffers corruption, preserves from it those things which are im∣mersed in it, preventing the penetration of Air, it sweetens the acrimony of Salt, by whose help it is fixed and coagulated; doth so powerfully blunt the sharpnesse of Spirits, that the most strong Waters have no power over it, nor those Bodies where it abounds. His Office is, to binde and allay the Earth which is but dust, with the Salt in the frame of Mixt Bodies: It causes also the strict union of the other Principles, moderating the too great dryness of Salt, and fluidity of Spirit, and finally by his means, these three Principles grow into a viscuous compact substance, which often times hardens afterwards, by the mixture of the Earth and Phlegm.

SECT. V. Of Salt.

THe Phlegm, Spirit, and Sulphur, are volatile Principles flying from the Fire, which makes them ascend, and sublimate into vapours; whence it followeth, that they were unable to endure the Mixt with a requisite solidity for its duration, unless there were some other fixt and permanent substances joyned unto

it; of which we finde two wholly differing from the others in the last dissolution of Bodies. The first is a plain and unmixt Earth, without any remarkable quality, except it be driness and heaviness: The second is a Substance; which resists fire, and dis∣solves in water, known to Chymists by the name of Salt.

These two substances, which are as it were the basis and foun∣dation of the Mixt, though confounded by the action of fire, are notwithstanding two several Principles in which are to be found such essential differences, that there is between them no Analogy. The salt doth manifest it self by his qualities, which are as numberless as efficatious and powerfull, much more with∣out compare then the Earth, which is almost without action or vertue.

The Salt being exactly severed from the other Principles, offers it self to our senses in a drie, crumbling, and brickle body, easily reduced to powder, a certain sign of his external drought; but it is endowed also of an internal moysture, witness its fusibility; it is fixt, and incombustible, resisting to fire, wherein it growes purer, suffereth no putrefaction, and is (as it were) eternal, being capable to preserve it self without alteration. This substance is thought by some, to be the first subject and cause of all savours, as the Sulphur of odours, and Mercury of colours; but we shall refute this Assertion, when we come to handle this Subject hereafter.

Salt is easily dissolved in moysture, and being dissolved bears up the Sulphur, and joyns it to it self by the means of the Spirit. The usefulness of it is very great; for it hinders fire from consuming hastily the Oyl; which is the cause that floated Wood doth not yield a long flame, being deprived of the greatest part of its Salt: It is salt which makes the earth fruitfull, being with the Oyl, instead of a vital Balsom to Vegetables; and thence it comes, that Grounds too much washed with rain, lose their fer∣tility: It conduceth also to the generation of Animals, and hardens Minerals also, and giveth them their consistency: But you are to note, that all these effects do only follow, when it is dispensed in Bodies, with a just proportion; for if it exceeds, generation and encrease are thereby hindered, because it corrodes and destroyes with his acrimony, whatsoever the other substances can produce.

But that you may not be deceived by the ambiguity of the word Salt, you are to know, that there is a certain Central Salt, radical Principle of all things, which is the first body wherewith the Universal Spirit closeth it self, and contains the other Prin∣ciples; some have called it Hermetical Salt, because, say they, Hermes was the first that spoke of it: but it may be more pro∣perly and lawfully called the Hermaphroditical Salt, because it participates of all natures, and is indifferently inclined to all. This Salt is the fundamental ground of all Nature, being the Center where all her vertues do meet, and the true seeds of all things, being nothing else, but a congealed, well digested and con∣cocted Salt: The truth of which evidently appears in this, that if you boyl in water any Seed whatsoever, it becomes imme∣diately barren; because this seminal vertue consists in a very subtile Salt, which dissolves and vanishes in the water; whence we learn, that Nature beginneth the production of all things by a central and radical Salt, which she extracts out of the Universal Spirit. The difference between these two Salts is, that the first breeds the other in the Mixt, and that the Hermaphroditical Salt is ever a Principle of Life, and the other proves sometimes a Principle of Death. But because we are to treat hereunder, of the Prin∣ciples of death and destruction, we shall not insist in these Sections upon the effects of either, because the knowledge of Contraries being the same, they shall be more illustrated when opposed one to another.

SECT. VI. Of the Earth.

THe Earth is the last of Principles, both of fixt and volatile; it is a naked substance, divested of all manifest qualities, except dryness and astringency; for as concerning Weight, we shall speak of it hereafter: I say, manifest quality, because this Earth retains alwayes in it self, the indelible character of that vertue she was once possessed with, viz. of embodying or cor∣porizing, and Ideifying the Universal Spirit. The first Idea she imparts to it, is that of Hermaphroditical Salt, which restores

to this Earth, her first Principles, so that the mixt is as it were by it resuscitated, since from the same body, the same specifi∣cal Principles, which by Chymical separation were before sepa∣rated, may be extracted again; as we shall explain hereafter more at large, when we come to treat of this matter. Let us consider at present, the usefulness of this substance, very necessary in the Compound of the body, since it is by her means that it receives firmness and consistency: For being united to the Salt, it causes presently the corporeity, and consequently, the continuity of the parts: Mixt with the Oyl or Sulphur, it causes tenacity, viscosity, and lent or, i. e. slowness in motion; it yields then with Salt, hardness and firmness; for as Salt is of a brickle and crum∣bling nature, and easily reduced to dust, it could not intimately be united to the earth, to give it a solidity, but by the help of moyst and liquid substances. The inconveniencies of this Prin∣ciple are manifested in this, that the Mixt requireth abundance of the other substances: For when Earth doth predominate, it makes the body heavy, slow, cold and stupid, according to the nature of Composites, wherein it doth abound.

But you shall notwithstanding take notice, by the By, that it is not the sole Earth which causeth the heaviness of the body, as those Philosophers do assert, who are little acquainted with our handy-work: For we finde more Earth in a pound of Cork after its resolution, though it be a very light body, then in three or four of Box and Guaiacum, which are so heavy, that (against the nature of other Woods) they can scarce hold above water: Whence we must of necessity conclude, that the greatest heavi∣ness and weight of Bodies, proceeds of Salt and Spirits aboun∣ding in these Woods, whereof Cork is deprived. It is also ex∣perimentally seen, that a Glass filled with Spirit of Vitriol, or some other sharp Spirit well rectified, shall outweigh two or three Glasses of the same bigness, filled with water, or any other like Liquor. I know it will be objected against this Experiment, that the heaviness of Guaiacum proceeds from the compactedness of its substance, almost impenetrable to Air, and that the lightness of Cork doth proceed from the great quantity of big and large pores it hath, which are filled with that light Element, and cause it to swim above water, contrarily to Box and Guaiacum. But

this Answer is not fully satisfactory; for if levity and heaviness are caused by rarefaction and condensation, it will follow thence, that those many pores in Cork, must proceed from the abundance of earth in it, and the defect of the other Principles; and hence it will be concluded necessarily, that Earth is porous of it self; and secondly, that it causeth porosity in Bodies: For the Axiom is true, Nihil dat quod non habet; &, Propter quod unumquodque est tale, illud est magis tale, say the Peripatetick or Ambulatory Phi∣losophers; and so shall they be forced to assert by their own rea∣son, though contradictory to their Maxims, that Earth causeth not only the levity of Mixts, but that it is also light of its own na∣ture, which in their Philosophy should be a Monster: and contra∣dicts also to experience; for of all the Principles, when they are duely and according to Art separated one from the other, none is heavyer then the Earth, which ever subsideth in the bot∣tom of the Glass, when they are mixt together.

To come out of this Labyrinth, a higher Philosophy is requi∣red, and fair Ariadne, which is Nature it self, must be courted, to obtain this Clue, and finde the issue of its winding paths; which if we can happily attain to, we shall be taught by the operations of Chymistry, that there is two sorts of levity and heaviness, the one internal, the other external; the one found in the Principles, whilest they yet compound the Mixt, the other when they are separated asunder.

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,* 1.2 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.

CHAP. V. Of the Principles of Destruction.

SECT. I. Of the Order of Matters treated in this Chapter.

HAving to treat of Purity and Impurity, in the second Book, which shall immediately follow this Chapter, and the Principles of Death being in a manner contained under this matter; I found it not out of purpose, to close this first Book

by a short Discourse upon these Principles, although to speak properly, they should not be called by this name; for it is proper to the nature of Principles ever to compound or generate, but never to destroy.

We have shewed heretofore, that Principles may be considered three several wayes, viz. Either before the composition of the Mixt, or in the state of its composition, or finally after dissolution and destruction: We may say the same here touching the Prin∣ciples of Death, which we have already said in another place concerning the Principles of Life. But because Contraries oppo∣sed one to the other, are better apprehended and illustrated, we shall say something again concerning the Principles of Life be∣fore the composition of the Mixt, that we may the better come to the knowledge of the Principles of Death, when we shall speak of it in the third Section; for we shall referre our selves so speak of their effects, being already corporified or embodyed in Mixts, when we come to treat of Purity and Impurity.

SECT. II. Of the Principles of Life before Composition.

WE have often said above, that the Universal Spirit being indifferent to be made all things, is undetermined to any particular subject, unless by the character of particular Matrixes; and because each Element is filled with these particular Matrixes or Wombs, as we have already proved, each Element doth con∣tribute something of his own for the perfection of its Composite. The Heaven doth by the assistance of his Stars, communicate unto it her heavenly, spiritual, and invisible vertue, which descends first into the Air, where it beginneth to assume a kinde of body; the Air sends it into the Water or the Earth, where this coelestial vertue and influence beginneth to operate more materially, and associate it self to matter, thereby to frame a body to it self, by means of those various natural fermentations which are the cause of alteration in sublunary things: because this Spirit is the true Agent, and the true efficient internal cause of these fermentations performed in the Matter, which of it self is meerly passive, and

the Archeus or director general of it: For when it is Mixt and united to the body, which clotheth it as it were, or involves it under its rinde, it can neither produce nor manifest those wonder∣full effects which it hides and conceals, being then as it were fettered and imprisoned; and shall never be able to exercise or shew his vittues, unless it be first disintangled of its corporeity, and grosseness of the matter; and this is the main point upon which Chymistry bestowes so much labour, care and study, to bring unto light those lovely Truths, which this p••••t of natural knowledge doth contain.

Now as this Universal Spirit is the first Principle of all things, and that all things are produced by it, and return into the same, it is evident, that it must by necessity prove also the first Prin∣ciple or Original of death in all things, which doth imply no contradiction, since it is done and understood in several respects; for as the variety of Compounds in Nature, doth require for its maintenance a variety of substances: There is also a variety of Matrixes or Wombs in the Elements, to attend the fabrick of those various substances, and thence it is that what doth often∣times advance the life of one, is the destruction and death of the other; as for Example: A corrosive Principle will be the death of a sweet Mixt; and contrary wise, a sweet Principle the death of a corrosive, by taking away its acrimony and sharpness, which did constitute its estence and differency.

But to speak strictly and properly, it appears, that this first Principle, thus and thus Ideified, cannot be said to be a Prin∣ciple of Life or Death: This expression can hold but in a re∣spective consideration, and as it relates to this or that Compound; but as the most part of sweet things do contribute to the service and preservation of Mankind, because they have some correspon∣dency with his taste, and participate more of substances analo∣gous to his Nature and Constitution: Hence it comes to pass, that when the Universal Spirit hath received this stamp or cha∣racter, it takes the denomination of Principle of Life; as to the contrary that of Death, if it be stampt with a corrosive Idea, which not only prejudiceth to the actions of man, but corrupts also those of such Mixts and Substances as serve for his daily food and subsistance.

So when the Air is filled with Arsenical vapours, and Realga∣rick and Corrosive Influences, which by reason of the necessary use of respiration, are often the cause of great mortality amongst Mankinde; yet considering that those destructive spirits are not influenced to that end, and that their ill effects, as to Man, are only accidental; so can they not properly be called Principles of Death, since they are dispensed here below by the Care of Nature, for the generation and propagation of Arsenical Substances, Real∣gars, and other corrosive mixt Compounds, which are no ess a part of the World then Man it self, and are destinated to a better end, by the hand of the all-wise Master and Creator of this Uni∣verse, then is known unto most of us; for we see that Nature and Art can so order and prepare these Mixts, as to make them fit and serviceable for the use of Man: We must not therefore presently call Nature a Step-mother to us, since God hath endowed us with the skill and means, to avoid these evil and malignant in∣fluencies. To accommodate our selves then, to the vulgar way of expression, we shall say, that the Principles of Life, before the Composition of the Mixt, are nothing else but the Universal Spirit, impregnated with the Idea of favourable and amicable Principles to our Nature, and possessing in the Center of its Her∣maphroditical Salt, a moderate Sulphur, a temperate Mercury, and a sweet Salt: as to the contrary, the Principles of Death are no∣thing else but this same Spirit, having in it the same Hermaphro∣ditical Salt mixt with a sharp Sulphur, a biting Mercury, and a corrosive Salt, as we shall more fully declare in the following Section.

SECT. III. Of the Principles of Death.

I Must, before I do proceed further, repeat once more here, that when we call these, Principles against Nature, we under∣stand not Nature in a general term; but only humane Nature: because it happens often, that what is Poyson to one species, shall be nourishment to the other: so doth Hen-bane please to Sterns, which feed upon it; and killeth Man.

This ground being layd, I say, that all heat, or rather all hot, corrosive, biting, sharp substance, which destroyes and consumes, is such, because it contains in it self a Sulphur against Nature; and that from this Sulphur it is, that as from their Spring, do flow all the vertues and proprietyes of the Mixt, where that im∣pure Sulphur is predominant: for if Life doth flow from a sweet, natural and vital Sulphur, and that it receives a long preservation by the essential proprietyes of this Sulphur, it must necessarily be concluded, that death and destruction must follow that Sulphur which is of an opposite nature unto it; and all Arsenicks, Realgar, Auripigment, or Lead-oar, Sandarack, and all other venoms of a hot, fiery nature, whether celestial, aerial, watery, terrestrial, all these Poysons, I say, are such by their very actions, and sole propriety of this Sulphur against Nature.

It is not our design to speak here of those Principles which are enemies and contrary to humane nature when they are already in∣corporated, and do compose some of the venemous Mixts, because we referre our selves to treat of it in the Book following; we shall only speak of these Principles here, as they are yet spiritual, & flow∣ing from the Stars; by the mediation of the Universal Spirit, and as this Principle is single in this respect, so hath it received these seve∣ral and different denominations: for as we have already said, that the Sulphur, which is heat, cannot be without Mercury, that is to say, moysture; neither without Salt, by reason of their mutual union, it followeth from thence, that a biting Mercury, and corrosive and caustick Salt is required to the subsistance of a sharp Sulphur; as likewise a temperate Mercury and sweet Salt is required for the preservation of a moderate Sulphur. For these three Principles are ever united and joyned very strictly together, whether con∣sidered as P••inciples of life, or P••inciples of death; and if some∣times we treat of them separately, it is to the end only that their operations and nature may be better understood; because there is still one of these Principles predominant above the others in the Compound, and whose actions are made manifest, concealing and blunting the efficacy and vertues of the two other, though not∣withstanding they act by way of Concomitancy, with that which predominates; as for Example: When the Mercury of Death ope∣rates the Sulphur against Nature, and corrosive Salt does not cease

from their action, though it appears but little, by reason of the pre∣dominant Principle, for à potiori sumitur denominatio.

Now as the Sulphur of Death, or Mortal Sulphur, doth manifest it self in the Arsenical substances, Realgar, Auripigment, &c. the Mercury of Death doth also the same in all Narcoticks, and we have not without reason affirmed these poysons to be, not only terre∣strial, but aerial also; for in all the Elements there is much of this malignant Mercury, not yet specified in any individual Body, but flying up and down, and remaining of a volatile nature; and whensoever it exceeds proportion, doth cause an infinite number of Epidemical, Pestilential, and Contagious Diseases; and if the individual venoms already immersed in Bodies did not attract it for their nourishment, it would infallibly, cause a great spoyl and dis∣order in the World.

And as Salt is the Principle which causes the coalescency of substances in Bodies, or corporification (if we may use the word) and that by it Sulphur and Mercury are made visible and palpable, by reason of the coalition of the same which it causes; so the cor∣roding Salt, doth also corporifie the two other Principles of Death, and renders them visible by giving them a Body; for these sub∣stances otherwise should remain invisible in the Universal Spirit, were they not brought to light, and made corporeal by the opera∣tion and help of the Salt, and by this means it is, we finde true, that so important Axiom of the great Trismegist, when he saith, that Quod est occultum fit manifestum, et vice versâ. The violence and hurtfull nature of this Salt of Death, appears very little in natu∣ral things; but when Art hath bestowed its skill, upon one or several Mixts, then appears its activity, and not before, as is ob∣vious in all sublimated Corrosives, Aqua Fortis, Butter of Anti∣mony, and several other Preparations, of this nature, known to the Sons of Art, it is from such a kinde of Salt, that Cancers, Gan∣grenes, Kings-evil, and all other corroding Ulcers are generated in mans body; which is against the sense of those, who do im∣pute to sharp and biting humours, the cause of these Diseases, ha∣ving but Chymical notions of knowledge in natural things, as we shall shew in the next Book, where we shall declare which way the Principles of Death do incorporate themselves in Man.

Notes

• * 1.1

  Or Dissimi∣lar parts.
• * 1.2

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