The Second Book OF The First Part. Of Purity and Impurity.
CHAP. I. What is Purity and Impurity.
THE words pure and impure, may be taken several wayes; for some by Purity understand what is usefull and profitable to Mans Nature, and by Im∣purity what is hurtfull and damageable to it: Others will have that to be purity which is homogeneous, and all heterogeneous substances to be impurity; but it may so happen sometimes, that Heterogeneous substances shall be profitable, and the Homogeneous hurtfull. Thence it may be gathered, that nothing can be said either pure or impure, absolutely speaking, but only comparatively, and in respect of one thing to another: For as we have already said above, it may happen, that what shall offend the one, shall help the other; as for Example: Should it not be thought a very great absurdity to believe, that the bones Page 50of Animals should be impure, because men do not eat them, and that their Flesh only should deserve the appellation of pure, be∣cause men feed upon it with pleasure, though the same bones be so absolutely necessary to the perfection of Animals, that with∣out them they should not be what they are, since Bones are the solidest part of their substance.
We shall not take here purity and impurity in this sense: but by purity we will understand, all what in the Mixt or Compound can be found to serve our end and purpose; as to the contrary, by impurity all what opposeth it self and contradicts to our in∣tention in the work: For though in Mixts Bodies there be ma∣ny parts hurtfull to mans nature, yet if we speak absolutely or respectively, in reference to the same Mixt, the parts of its Compound cannot be said impure, since they are of the estence of it, and do constitute his integrality: Moreover these parts cannot be damageable to man, but conditionally, since nothing compells him, but his own will to make use of it.
Purity and Impurity are in this sense considered, either in man, or out of him. The impurity found in man doth hinder and disturb his and Natures intention, which is, that without interruption, he might enjoy a full and entire health: The same doth it also out of him, since we suppose that it must necessarily enter and penetrate in him: But this is the difference between these two kinde of Impurities; that inward impurity doth all immediately by its presence, and the other is only considered as remote and absent, though it is to be neerer at hand, at some time or other. Because, as there is a necessity for man to breathe, and receive daily food, so can he not avoid the action of that impurity wherewith the Air and Elements are sometimes impregnated, as hereafter we will make it appear, and demonstrate also that in those substances which by some are accounted pure, there doth yet remain intermixed abundance of impurity.
CHAP. II. How Purity and Impurity are mixt in all the Com∣pounds of Nature.
THere is in every Mixt a Salt, Sulphur, and Mercury, pro∣per to its nature, as we have already said above: Now all Mixt perfectly framed, is either Animal, Vegetable or Mineral. Whence we gather, that as the one is the food of the other, as it appears by the mutation of Minerals into Vege∣tables, and of Vegetables into Animals, and again from Animals into Vegetables and Minerals; so is there in every Mixt, a Salt Sulphur and Mercury, Animal, Vegetable, and Mineral, imparted to them by the Universal Spirit; for all what receives nutriment receiveth it by its like, and what is dissimilary, is expelled as an Excrement: and if the expelling faculty is not vigorous and strong enough for this purpose, there remains many Excrements in the Compounds, which occasions many Mineral Diseases in mans body, altogether unknown to vulgar Physick, and conse∣quently out of the reach of her Methodical Remedies and Pre∣scriptions.
This which I say here, cometh to pass in this manner: When the food is received into mans body, & digestion hath separated the se∣veral parts of Mixts, which contribute to its nourishment; each part doth attract out of this food, and the Animal Principles therein, that which is most proper and Analogous to its nature. But as for those other Principles, which cannot be assimilated to our sub∣stance, and are no staffe of our lives, Nature doth expell them by the ministery of that faculty which is dedicated to such an Office: But if this faculty be oppressed or debilitated, by some acciden∣tal and external cause, or by some internal disorder of our Ar∣cheus, which is the guide and director of our life and health; then do these Excrements coagulate themselves, or turn volatile, according to the Idea which the natural fermentation vitiated by this accidental disorder, imprints on them; and by this defect Page 52are all the Mines of Diseases bred and generated in us. Whence it cometh to pass, that such Diseases cannot be mastered nor expelled, but only by such as are first very well acquainted with the nature and vice of the Ferment; and secondly, with the proper and specifical remedy, which can restore our Nature, and appease those irritations of Spirits, which are caused for the most part by a preposterous or corrupt fermentation. For if the ferment be of a coagulative nature, it is necessary we be acquainted with some specifick dissolvement, which should not prejudice the Ven∣tricle: but if it be such a dissolvement, as will make an evil col∣liquation of the nutriment and parts; he that will undertake the Cure with success, must know what remedy is capable to repair that fault in Nature, and reform its disorder. Thence proceed the reiterated fits in F•avours, and their continuance often, not∣withstanding the administration of many remedies, which cannot stop their raging fury, because we are for the most part ignorant in the effects of good or bad fermentation.
If our leasure would give us leave to enlarge here upon several noble and curious inquiries, we should be taught by this Phi∣losophy the causes of several effects, altogether unknown to most men. I will give a touch only by the by, for a proof of it, upon this Question ordinarily moved: Wherefore Men before the Flood were much stronger and long-lived without comparison, then after that general inundation of the World? Two reasons of this effect and wonderfull change we can give, according to the Doctrine layd already before: The first, that as the world stood then in the beginning, there was yet no change of alteration in the nature of things; which happened since, only by the several mixtures and changes introduced in the Compounds of Nature, after the deserved Curse inflicted upon sin. The second, that the Waters, which are the general Matrixes or Wombs of several Minerals, and particularly of Salts, had not yet covered all the Earth, neither by consequence communicated the Mineral seeds, to feed the Family of Vegetables, whose vertue is thereby be∣come vitiated, and their first nature in a manner altered: Whence the Animals Family hath been made partaker of this defect, be∣cause it drawes its food and sustenance almost from Vegetables; as this chiefly appears in the Vine, which abounds in Tartar, Page 53which is its proper Salt: Now, that Tartar is a kinde of Mineral, appears by its action, working potently upon Minerals, and with great efficacy upon Metals; for, all natural action is performed by its like, and there is a proportion required between the Agent and Patient. But to avoyd here multiplying objections, I un∣derstand here by this Proportion only a genetical similitude. These things thus premised, 'twill not be very difficult to con∣ceive what is here properly understood by impurity, viz. That they are Principles of an Heterogeneous and different nature, mixt with other Principles, not of the same Family nor Category: As when Minerals become by some way or other, united to Ve∣getables or Animals: It is also very easie to observe, how Purity insinuates it self in all things, by taking the opposite or contre-part of what we have said of Impurity. But now will it be necessary to shew, how impurity may be severed or banished, since it is a Prin∣ciple of Death and Destruction, as purity a Principle of Life, as we have said here above.
CHAP. III. How the Impurity of all things is to be separated.
WEE have said impurity to be that which could interrupt the perfection of those actions, which do conduct the Mixt to the end of its natural predestination: It is then very requisite to know, how it may be freed from this do∣mestick enemy, which insensibly doth creep into the Com∣pounds. Now as all Mixts are under several genders, and diffe∣ring species, and that there is several sorts of impurities, men have invented several Arts to correct and take them away: and as the Art of Chymistry hath all the things of Nature in general for her object, so doth it endeavour to shew how they may be freed and extricated from their impurities: But because, to par∣ticularize all the parts of this doctrine, would extend beyond the limits of a Compendious Treatise, as this we do intend; we shall Page 54content our selves to speak only of those Impurities, which use to happen in Chymical Operations: For, to handle any part of Physical Chymistry or Iatrochimy, is not here our design, since it could alone fill many Volumes. You are to note only by the by, that there is two several wayes of removing the impurity of things; the first universal, the other particular: The first is an universal medicine, which is or may be extracted from several subjects, after they have been, as much as Art can perform it, reduced to their Universality, and devested of their specification and natural fermentation, which caused them to be this or that determinate Mixt: For this Medicine being by a fit digestion, and requisite coction and maturation, reduced to the highest de∣gree of its exaltation; it is sufficient to expell impurity out of all Bodies indifferently, because it insensibly consumes it, both by the help of Fixation and Volatilization. The second is a particular Medicine, which by its specifical vertue and faculty, may expell particular impurities: A thing of no small importance, and whose secret is not to be attained unto but by the true Sons of Art; and those which do joyn together manual Operation and diligent Practice to an indefatigable study, which do use and bring to the Examen of Tracts the weight of their reason, and never venture their Remedies upon sick Patients, unless groun∣ded upon the infallible Theorems of the noblest Philosophy, and the truest Physick.
To return then to our Operations, we have said above, that by the ministery of fire, the Artist did separate from each Com∣pound, five Substances or differing Principles, which though very pure in themselves, yet in several respects may have their impu∣rities, either in respect to themselves, or in respect to our in∣tention: For if we have occasion to use only the Spirit extracted out of a Mixt, and that this Spirit be joyned with some portion of the Phlegm of it, we shall say this Spirit to be impure in such a respect, and so of the other Principles. Now concerning the particular way of separating these kinde of impurities, we shall treat of it in the following Book, but particularly in the first Chapter of the last Book, to which we referre the Reader.
CHAP. IV. Of the Pure Substances extracted out of Mixts.
BEsides the five Substances or Principles, which we have for∣merly said may be extracted out of natural Compounds, by the ministery of fire; there may be yet some Essences drawn, by diversifying the Operations of Art, which exalts, and do ennoble the Principles of these Mixts, and raise it to their purity. These Essences do not only differ in body, from that of the Compound whence they were extracted, but are advanced also to nobler and more efficacious qualities and vertues, than those which during it's intireness did adorn their bodies, and after its dissolution and artificial separation, will possess more then any of the Principles of the Compound. But though these wonderfull Essences obtain several names in the Books of Philo∣sophers, who call them Arcana's, Magisteries, Elixirs, Tinctures, Panacea's, Specifical Extracts, &c. they are comprehended ne∣vertheless, under the general notion of pure and purity; and it proceeds from hence, that after those Essences are drawn out of their Mixts, the remainder is commonly rejected as impure. Paracelsus in his first Book of Archidoxa's, saith, that the six fol∣lowing Preparations, viz. Essences, Arcana's, Elixirs, Specificks, Tinctures, Extracts, are contained in the mystery of Nature, which he calls Purity, and that with a learned allusion to the Greek word 〈 in non-Latin alphabet 〉, which signifies fire; thereby insinuating, that these Essences are brought neer and assimilated to their first Prin∣ciple, which is of the nature of Fire, since Light it self, which is but Fire, is the first Principle of all things: In the same place, he calleth also the Body Impurity, which keepeth in Prison this mystery: and therefore saith, that he that will enjoy this myste∣ry, must devest it of all Corporeity, as it shall appear in the second part of this Treatise. But it is here to be noted, that when Paracelsus saith, that this mystery must be devested of its body, he means only that it must be freed of that gross body wherein it is imprisoned, to impart him a more subtle one, Page 56which he may shake off with ease, and spiritualize himself, to be the more capable thereby to penetrate into our last digestions, and there correct all those defects which impurity might have caused. This mystery sometimes is extracted out of one sole Mixt, as Magisteries are done; sometimes of several Compounds, as Elixirs, which will appear more plainly hereunder.
But it will not be from our purpose, to treat succinctly of Compounds, either perfect or imperfect, and their variety, be∣cause we have already much spoken of it in this Treatise, and are to speak yet more; considering likewise that these Mixts are the subject and matter of Chymical Operations, and further, that it may serve as a common and peculiar place of Physick, where he that will rightly be informed, to what Category each Body doth belong, may have his recourse: We shall then handle in this last Chapter of this Book, the natural generation and cor∣ruption of Bodies, and their variety.
CHAP. V. Of the Natural Generation and Corruption of Mixts, and their variety.
SECT. I. Of the Order of this Chapter.
BEfore we can well understand the nature of Mixts and Mixti∣on, and apprehend clearly how purity or impurity bear a part in their generation, we must know well before-hand, what Alteration is; and thence consequently inform our selves touching the nature of Generation and Corruption. Therefore it will be apposite, to say succinctly something of Alteration, Generation, Corruption, and Mixtion, before we enumerate more particularly the Mixts, either perfect or imperfect, which are the fruits of Na∣ture, and by consequence the subject of its Operations.
SECT. II. Of the Alteration, Generation and Corruption of Natural things.
IF you will insist upon the Etymology of the word Alteration, you shall finde it to be nothing else but, A motion by which any subject is made different from what it was before: Or thus, It is a motion by which a subject is accidentarily altered accor∣ding to its qualities. In this, Alteration differs from Generation; for Generation is an essential and substantial change, and Alte∣ration is only an accidental motion of the qualities of a Body: And further, Alteration is only a disposition and preparatory way towards Generation and Corruption: and thence it comes to pass, that there are two kindes of Alteration; the one per∣fecting the Body or Substance, the other destructive of it. In per∣fective Alteration, all the qualities observe a just temper of pro∣portion, and an equal harmony, according to the nature of their subject, and in order either to preserve the same nature, or assume a more perfect one. But in the destructive or putrefactive Alte∣ration, all qualities fall into that disorder, that they plainly re∣move their subject from its natural constitution, as it often hap∣pens in fluid bodies, abounding with great store of Phlegm; and is seen by Example in Wine, when it begins to corrupt, and grow flat.
This is then the difference between Alteration and Generation, that Alteration introduceth no substantial form into its subject; but that which is substance in the subject, receives only some ad∣ventitious quality which it had not before; as for Example, when heat or cold are generated in any Plant or Animal. But Genera∣tion is a change of substance, which presupposes not only the production of new qualities in the Subject, but of new substantial forms also: as when out of Bread Blood is engendred, the subject or matter of this Bread is not only deprived of the quality of Bread, but also of its substantial and essential form, to take the form and quality of Blood: Yet are you to note, that a question upon this may be raised, though not wanting its Answer, viz. Page 58That when some Physical Herb is prescribed to a Nurse to feed upon, that the vertue of this Herb may pass into her Milk, whether it be the same numerical quality which was in the Herb, that is now found in the Milk? The Answer is negative; though it be the same specifical, or rather generical: For as the Milk and the Plant do generically differ, the difference of their quality should also be altogether generical. But to speak of these things more intelligibly, we say with Van Helmont, that the vertue of the Plant was inclosed in its Median or Intrinsecal Life, which is neither altered nor corrupted by the Nurses digestions, and so is conveyed into her milk, setting aside the ordinary Quiblets and Niceties of Schools, which usually raise more doubts, then they can establish truths in Physick and Philosophy. Hence you may learn, how the Generation of one thing is the Corruption of the other: and contrary-wise, the Corruption maketh the Ge∣neration. Therefore we will say no more of Corruption, because whosoever shall understand the one, cannot be ignorant in the other: We will only succinctly shew, wherein Generation and Corruption, do differ from Creation, Destruction or Annihilation. The difference then lyes in this, that Generation and Corruption do presuppose a matter, which must be the subject of the several forms introduced into it. But Creation and Destruction require no matter; for as the one is the production of something out of nothing, so is reciprocally Annihilating performed but upon cre∣ated things. Generation and Corruption are natural motions, proceeding from a second and finite cause: but Creation and Destruction or Annihilation, can only be the work of an Om∣nipotent hand, and infinite Cause; the distance between being and not being, something and nothing, being infinite.
These things thus cleared, we come to Mixtion, which is two∣fold, viz. the one so called improperly, which is artificial; the other proper and natural. That improperly called, is but a local approximation of Bodies differing in Nature, confusedly joyned together, so an heap of Corn is improperly called Mixt; this Artificial mixture, in which the parts are really mixt together, but without change or alteration of the whole substance, is yet double, viz. that which is made by apposition, and that which is by confusion of the parts: Apposition is made, when the things mixt Page 59together, are divided in parcels scarce perceptible to the eye, as when the particles of Wheat and Barley mixt in a heap, are mingled in the same mass of Flower: Confusion is, when the mixt parcels are not only imperceptibly divided, but also so con∣founded together, that they cannot easily be separated again, as when Water and Wine are mixed together, and Apothecaryes mix their Druggs, which remain so confounded, that none can be longer discerned.
Natural mixture properly so said, is a strict union of the sub∣stances, whence some things substantial doth result, and yet diffe∣rent from the other Substances which constitute it, by the help of Alteration: For by the conjunction of the Principles, a Mixt is generated, whose principal form differs from that of its own Principles, as it is made more manifest in the dissolution of the Mixt, according to the Peripatetical Axiom, which saith that, Quod est ultimum in resolutione, id fuit primum in compositione. This Alteration, which causeth Unition to lead Nature to Union, and thence to Mixtion, hath been already illustrated, where we have spoken of the conjunction of Salt and Spirit, and the action of Phlegm and Sulphur, which overcome the sharpness and sower∣ness of Salt and Mercury; and when we have said, that the Earth imparts solidity and body to these several Substances; it is by the means of this Alteration, this union and conjunction, that the natural Compound is framed and produced. And if it be ob∣jected, that these Principles are rather a work of Art then Na∣ture, your recourse shall be for answer, to what we have already said in the first Section of the first Chapter of the first Book.
SECT. III. Of the differency of Mixts in general.
HAving sufficiently discoursed at large of those single, pure and homogeneous Substances, which we have called Principles; and having illustrated their various alterations before their union and mixtion, which maketh up the perfecting of the Compound: it followeth we should speak of such Mixts as are resulting from this action. All Mixts are perfectly or imperfectly compounded, Page 60according to the strength or weakness of their Principles union. The Body, which is imperfectly compounded, hath only a light coagulation of some of the Principles, and not very lasting, neither differenced by some principal, substantial form, which should make it essentially to differ from its Principles; as for Ex∣ample, Ice or Snow, which only differ from Water by adjunction of some foraign and adventitious qualities: But the Perfect Mixt is that, which is endowed with a substantial principal form, distinguished from the Principles whereof it is compounded, after their perfect union, and for this reason also is more lasting; such are all Minerals, Vegetables, and Animals.
Those Bodies which are imperfectly compounded, are called Meteors, and their difference is great, according to the difference and variety of the Principles which abound in them; for some are Sulphureous, others Nitrous, others Aqueous, and so of the rest; of these we must say something, before we speak further of perfectly compounded Mixts: and herein will we imitate the process of Nature in her workmanship, which never produceth any perfect Mixt, before her Principles have passed through Me∣teorick Nature, as we shall explain hereafter: her method being, never to pass from one extremity to the other without a mean. Meteors are called (sometimes) perfectly mixt Bodies, not be∣cause the nature and form of Mixts is in them, but because, al∣though they preserve in a manner the nature of Principles, yet they differ in some kinde from the natural state of those Prin∣ciples; which is the reason they are assigned a middle condition and nature, between that of pure and unmixt Principles, and Bodies perfectly compounded of them: they are also imperfect Mixts, by reason of their sudden generation, and dissolution: For as the mixture and coagulation of the Principles in those Bodies is imperfect, so can they neither be of duration; but are easily converted into the nature of the Principle most pre∣dominant in them. The material, remote cause of these imper∣fect Mixts or Meteors, are the Principles; and the proxime or im∣mediate, those fumes and Spirits, into which by the vertue of some efficient cause, the same Principles are turned by volati∣lization and spiritualization. But you are to note here, that there is two different kindes of Fumes and Spirits, viz. Vapours Page 61and Exhalations: Vapour is a hot and moist Fume, and conse∣quently proceeding from Phlegm, if it prove Aqueous; from Oyl or Sulphur, if inflamable; or Mercury, if windy and spirituous. Exhalation is a hot and dry Fume, and by consequence generated from a terrestrious and earthly Body, and a Principle of Salt: It must also be noted, that the Vapour is said to be hot and moyst, because Water converted into Vapour, is elevated by the action of Fire which is insinuated in it, and for this cause (by a Greek expression 〈 in non-Latin alphabet 〉) is called Meteor, or a body imperfectly composed of some Principles. And concerning the Doctrine of Meteors in particular, they that will be exactly informed, must repair to such Authors as have professedly handled this Doctrine: For it would engage us beyond the bounds which we have limited to this our short Chymical Abbreviate in our Preface, if we should undertake that matter here at large.
SECT. IV. Of the Diversity of Perfect Mixts.
HAving shewed, that Nature ever aims at the corporifying and spiritualizing Mixts and their Principles, by the assi∣stance of the Universal Spirit, and the vertue and character of particular Matrixes or Wombs, and that wrought by the opera∣tion of the Ferment, and impression of the Idea once received: We must also now turn our discourse to those Mixts, which are as we have already often said, generated by the Universal Spirit only, cloathed under some Meteorical Idea; as that appears in the resolution of Metals and other Minerals, which are converted into Fumes and Exhalations, before they escape our sight, to re-unite themselves to the Universal Spirit; whence we gather, that they must have observed the same degrees of production in their generation, corporification and coagulation.
The perfectly compounded Body, is animated or inanimated; the animated Mixt, is that which is adorned with a soul, or vivi∣fying form, as Plants, Beasts, and Men; as contrarywise, the in∣animate Mixt is that which is deprived of all appearance of life, which doth consist in sense and motion.
Page 62But a Question is here raised, Whether Minerals are animated or no? To which, without mentioning here the vulgar School-Arguments, to avoid tediousness, we answer, That though in these Bodies, which are fruits of the Earths Center, we cannot so easily perceive those manifest vital Operations, which are ob∣vious in Plants and Animals, yet nevertheless are they not alto∣gether deprived thereof; since they are multiplyed by a constant perpetuity; which moves us to say, that as they have a multi∣plicative form of their own species, so must they be endowed with life. Some of the ancient Philosophers have acknowledged this Life, as when Pliny saith, lib. 3. c. 10. Spumam Nitri fieri, cum ros cecidisset, praegnantibus intrariis, sed n•n parientibus. Let us then conclude, that Minerals do live, as long as they are joyned to their Matrix and Root, since they grow there sensibly; but when they are separated from it, they are justly called Inanimate Mixts; as we may rightly call dead, the stock or body of a Tree separated from its root. In this sense we shall from henceforth term them, as also many other substances, though taken from Animate Bodies: In this manner, we say, there are two kindes of Inanimate Bodies, the one extracted from the Earth, the other from the Mixts themselves, either animate or inanimate: those which are extracted from the bowels of the Earth, are called Minerals, whereof there are three species, viz. Metals, Stones, and middle Minerals, which are also called Marcassites.
Metal is a Mixt, extending it self under the Hammer, and melt∣ing in the fire. Marcassites are fusible, but extend not under the Hammer: and Stones are neither fusible nor extensible.
As for those Mixts which are not digged out of the Earth, human Art hath found a way to draw them ordinarily out of animated bodyes, such are Fruits, Seeds, Roots, Gums, Rosins, Wooll, Cotton, Oyl, Wine, and several other substances ex∣tracted and separated as parts of Animals and Vegetables, no more considered as Organical; whose Animals are also made use of (in Chymical Operations) when they are deprived of their life and soul. Of all these mixt substances, as much animated as inanimated, shall we treat in the following Sections.
SECT. V. Of middle Minerals or Marcassites.
MIddle Minerals are Fossiles of a middle nature, between Metals and Stones; and partaking in something of the essence of both: For by their fusion they agree with Metals; and with Stones, in their brickle and crumbling nature. Middle Minerals are for the most part Metallick Juices, dissolved or con∣densed, or else Metallick and Mineral Earths.
The principal Metallick Juices are, First, Salt, which is a body easily crumbled, dissolving it self in moysture and coagulating in drought: whence it is evident, that the predominant and aboun∣ding Principle in this Mixt is Salt, whence it borrowes its de∣nomination, and because it is a Mixt, thence it followes, that it is not destituted of other Principles, as it appears by the action of fire upon it, and its Spagitical Anatomy.
Salts are either natural or artificial: Nature produceth the first kinde, which are called Fossile Salts; Art doth make the other, of which therefore several species are found; as for Example, Salgem. Armoniack, Saltpeter or Nitre, Well or Pit-salt, Sea-salt, Fountain-salt, Aloms, Vitriol or Copporas, which all are endowed with specifical qualities differing the one from the other, according to the nature of their predominant Principles, which are either fixt or volatile, dissolving or coagulating, as may be seen by the diversity of Operations which may be per∣formed upon each kinde of these Salts.
Bituminous Substances follow Salts, and comprehend several various kindes, as Asphalium, Amber yellow or gris, Camphire, Naptha, Petroly, and Brimstone, which we difference from the Sulphur as it is a Principle in all things: For this is but a fat and stinking Mineral Juice, having in it self a subtile, inflamable part, and another terrestrious and Vitriolick, by which he soon destroyes Metals, and will soon be extinguished if Vitriol doth abound in it. This Brimstone is either quick (Sulphur vivum in the Shops) that is, such as when it is drawn out of the Earth, and never felt the fire; or prepared by Art, and refined by Fire, Page 64as we have it in Cakes from the Druggist. Several various Re∣medies usefull in Physick, are by the help of Art extracted out of these Bituminous bodies; as we will more particulary declare in the last Book of the Second part of this Chymical Trea∣tise.
Arsenick is either Natural or Artificial; the natural is of three kindes, Auripigment or Litharge of Gold, so called for its golden colour; Sandarak, which is red; and Realgar, which is yellow: the artificial is prepared by a sublimation of the natural, with Salt.
Antimony is also natural, otherwise called Mineral; and arti∣ficial, which is most frequent in our use, having been melted from the Mineral in Cakes: Of the qualities and choyce of it, its constituting parts, and various kindes, we shall speak more fully hereafter, where we handle the practice upon this Mineral.
Cinnabar is a Mineral body, composed of Sulphur and Mercury, or Brimstone and Quick-silver, coagulated together to a stony hardness. The natural is extracted from Mines, where it is found more or less mixed with Sand; the artificial is made by sublima∣tion of those two substances mixt together.
Cadmy is natural or artificial; the natural is a Metallick Stone, containing in it self the volatile and impute Salt of some Metal; there are very many kindes differing one from the other, in co∣lour, vertue, and consistency: The artificial is found in Furnaces where Metals use to be melted, being nothing else but the Flores or volatile Salt of Metals, sublimated and cleaving to the walls of the Furnace; raising, as the subtilest part of flower doth in Mills, to the roofs of melting houses. There are also of this seve∣ral sorts, as, Pompholyx, Spodium, Tuty.
The other kinde of Marcassites are Mineral Earths, as B•∣lus's, Terra Sigillata of Lemnos, Silesian Clay or Blois in France, Chalk, red Clay, and all other Mineral Earths. To this we might also add, all Artificial Earths, as the several kindes of Lime, made out of feveral sorts of Stones, and containing in them a corroding Salt, and a secret fire.
But before we begin with the Section of Metals, we must re∣move a difficulty which offers it self in this place; and that is, That since Salts are reckoned amongst Metallick Juices, how Page 65can Armoniack Salt, and some kinde of the Metallick Earths, of which we have spoken above, be placed amongst Mareassites, since Marcassites or middle Minerals, do not indeed yield or extend themselves under the Hammer, but are fusible; for it is granted that Armoniack doth never melt in the fire, but rather ascends and sublimates it self; and so likewise those Metallick Earths do not melt, but easily calcine and sublimate themselves in Metallick Flowers. To this we answer, that if indeed Ar∣moniack Salt be put alone in a Crucible, it will not melt, but sublimate; But if this Salt nevertheless be mixt with other Salt in fusion, it will melt together; as likewise if Metallick Earths be mixt together alone, they shall rather be calcined then melt; but if they be allayed with some fusible body, then are they capable of fusion: as by Example, When to equal weight of red Copper, is added as much Lapis Calaminaris, it will melt with the Metal, turn it into a yellow Brass, and make an augmenta∣tion of fifty in the hundred. It is then to be noted, that when Fossiles are divided into Metals, Stones, Marcassites; by Marcassites or middle Minerals must only be understood those bodies which participate, or bear some relation with the nature of Stones or Metals, either in respect of their fusibility, or extensiveness, or hardness, or softness. So that noble Mixt which seemeth to be the Master-piece of Art, that is Glass, must in this sense be reckoned amongst Marcassites, since it easily melts, but cannot for all that yield and extend it self under the Hammer, if you except that which was made Malleable at Rome (in the time of Tiberius) whereof the Secret is perisht with its Author.
SECT. VI. Of Metals.
MEtals are hard bodies, generated in particular Matrixes or Wombs in the bowels of the Earth, which may be exten∣ded under the Hammer, and melt in the Fire. They are com∣monly reckoned seven in number, which number is referred to the seven Planets, whose names (in the writings of Chymical Philosophers) they sometimes do borrow. They are divided into Page 66perfect and imperfect: Perfect, say they, are those which nature hath advanced and brought to their ultimate and perfect end. The tokens of which perfection are, perfect fixation, a most exact mixtion and union of the constitutive parts of those Bodies, ac∣companyed with (requisite) weight, sound, and colour; capable of bearing a long fusion, and a strong ignition, without altering their qualities, and losing of their substance: There are two of this nature, viz. the Sun and Moon, or Gold and Silver. Imper∣fect Metals are of two sorts, viz. hard and soft; those that are hard, are rather susceptible of ignition then fusion, as Mars and Venus, or Iron and Brass; soft, are those which are sooner sus∣ceptible of fusion then ignition, as Jupiter and Saturn, or Tin and Lead. The Mercury or Quick-silver is accounted the seventh Metal, and is a liquid Metal, for this cause called fluid, as the other are named solid: Yet by reason of this fluidity, some do expell it from the Classis and number of Metals, and place it amongst the substances that are neerly related to Metals, as being a kinde of Meteor of a middle nature between; and even many Philosophers, will have it the first matter of Metals.
Metals and Minerals are differenced in sex, and accordingly several kinde of Menstrues are used for their dissolution: so no∣thing but Regal water can dissolve Gold, Lead and Antimony, which are accounted of the masculine sex; but ordinary Aqua fortis is sufficient to dissolve the others, which are accounted of the female sex.
Before we put an end to this Section, some few Questions, which are usually raised, about the nature of Metals, must be il∣lustrated: The first Question raised, is: If when several Metals are melted together, any Metallick Species, differing from the Me∣tals, which do make the whole Compound, is thereby raised? To which, the Answer is negative, because it is not a true mixture, much less a strict and exact Union, but rather a Confusion, since they may be again separated asunder. There is another Doubt also made upon this matter, Whether or no Metals do specifically differ amongst themselves, or only according to the more or less perfection: But Scaliger answers to this, that Nature hath no more made Metals in order to the production of Gold, then framed other Creatures to the generation of Man; it may be added to this, Page 67that God created this variety of Metals for the perfection and beautifying of this Universe, and the several uses wherein men do imploy them: We must nevertheless acknowledge as a truth, that both Minerals and imperfect Metals participate of the nature of either of the two perfect Metals; and most commonly of both together, as it is evident by the extraction which those can make, that are Masters of the secret of this separation, performed either after a preceding digestion, or by examining by the true instrument of Separation, external Fire, which excites and actuates the internal, potential Fire of things, and is the only Instrument of Philosophers to verifie by deed what I have said: Whence we conclude, that these imperfect Metals and Minerals do continually endeavour the perfection of their natural predesti∣nation, whilest they are yet in their Mothers Womb; which they are able to do no more, when torn off from their Matrixes. This Question is commonly followed by another, which demands, Whether the power of Art doth extend to the changing of an imperfect Metal, and may advance it by this Metamorphosis to the perfection of either of the great Luminaries? To which out Answer is affir∣mative; since it is certain, that both Art and Nature applying Actives to Passives, are capable of great and noble transmutations. But the difficulty of success is almost insuperable: and this i• that Great Work, which since so many Ages hath vexed the mindes of so many obstinate searchers, wearied and weakened their bo∣dies, and emptied their Purses.
The last Question to be touch'd here, and ordinarily made, is, Whether Gold may be made potable? To which the Answer is, that it cannot be doubted of, since Experience doth shew that it may be converted into Liquor; but the chief point is to know, whe∣ther this Liquor can afford nourishment, as many do endeavour to perswade: which we do deny, since there is neither correspon∣dency nor analogy between Gold and our Body, which is necessa∣rily required between nourishment and the body nourished; but there is no proportion between the Metallick and Animal Nature. Yet no doubt is to be made, but that this Liquor is a very Sove∣raign Medecine, if it be performed with a Menstruum or dis∣solvent friendly and amicable to our Nature, and capable to render Gold so volatile, that it may not be afterwards in the Page 68power of Art, to reduce it again to body. For being thus once prepared, it passes easily to the very last digestion, where it corrects whatsoever it meets with that is defective; and so it alters and changes our body for the better, provided the right Dosis and way of using it be known, otherwise it would rather prove a devouring Enemy, then a familiar and pleasing Guest.
SECT. VII. Of Stones.
STones are hard Bodies, which neither are extensible under the hammer, nor meltable in the fire. They are generated in their particular Matrixes out of a Juice, which hath the Idea and Lapidifick ferment imprinted in it self: they receive their various colours, from the various Mines through which their Lapidifick juice, and their Mercurial fumes, or coagulating Spirit doth pass. They are either opacons, or transparent: The transparent are either with or without colour; so in all likelihood we may say, that the Coagulative Spirit of Emerald passeth through a Mine of Vitriol or Copper; that of Opal through a Sulphureous Mine; of Ruby and Carbuncle through a golden one; Granats and some other like Stones of this nature, draw their colour from Iron, a proof whereof is, that they are attracted by the Load∣stone; and so we may conclude of others. But the Coagula∣tive Spirit of Diamond and Rock Chrystal, is only a pure and unmixt petrifying Spirit, deprived of all tingent Sulphureity; which by consequence leaves in it nothing but that lovely and admirable transparency, for which they are admired.
It is noted, that opacous Stones, are not only generated in the bowels of the Earth or Waters, but also in the bowels and entrails of all kinde of Animals, as the searchers of Nature have made it manifest.
Thus briefly we have run over the Nature of Minerals: For in what concerns the Doctrine of their particular hystory, we must have recourse to such natural Philosophers as have exactly and professedly written thereof, as Georgius Agricola, and Lazarus Ercker; for our intention is, only to make an Abridgement of Page 69the chief heads, to which you may referre all the natural-Mixts which depend upon, and flow from them.
SECT. VIII. Of other Mixts, both Animate and Inanimate.
WE have said above, that there were two kindes of Inani∣mate Mixts, viz. Those that are extracted from the bowels of the Earth, and those that are not; it remains we should speak of these last, since we have, as much as the Lawes of our Abridgement can suffer it, discoursed of the former. Those which belong to this last Classis, are Juices and Liquors, extracted out of Plants by expression; as also mediately or im∣mediately from Animals: As for Example, Wine, Oyl, Vine∣ger, Gums, Rosins, Fruits, Fats, Milk, Cadavers and their seve∣ral parts, and many other things, which as remedies are used for the restauration of mens decayed health.
Animate Mixts, are either Vegetables or Animals; Vegetable or Plants are either perfect or imperfect: Perfect Plants are those which have both root and stalk or surface: Imperfect, which want either of the two,* Trussoli are of this kinde: for their root makes all their substance, and contrariwise Mushroms, in which there appears little or no root at all. Perfect Plants are divi∣ded into Hearb, Shrub, and Tree; and each of these again subdi∣vided into an infinite number of differing kindes, the names whereof are to be found in Herbals. The parts of perfect Plants, are principal, or less principal; Principal are those which the Vegetative soul maketh use of in her functions, and they are similary or dissimilary: Similary again are, liquid or solid; Li∣quid are Juices and Drops, which if they be aqueous are coagu∣lated into Gums, if sulphureous in Rosins; and for this reason Gums dissolve in Liquors of an aqueous nature; and Rosins can∣not be dissolved, but by Oyls, and analogical Liquors. The solid parts are the substance or carneous part, and the fibres of the Plant. The dissimilar parts, that is to say, those which Page 70contain in themselves a diversity of substance, are perpetual or annual. Perpetual or lasting long, are the root, the stock, the rinde, the marrow and the branches: Annual are those which renew every year, as the buds, flowers, leaves, fruits, seeds, &c.
As the plants then have a great variety of parts, and they di∣vided into several kindes; so likewise Animals, which are com∣posed of similar and dissimilar parts, are divided into several species: for they are either, rational or unrational; the irrational, or beasts, are perfect or unperfect: Perfect are those which are without caesure, and for the nourishment of their parts do generate blood: Unperfect, such as are Insects, breed no blood and are divided by cesures. All beasts, whether perfect or un∣perfect, are either gressile and marching, or reptile and creeping, or natatile, i. e. swimming, or volatile, i. e. flying. But if you desire to be further instructed in the History of Animals, read Aldrovandus, who hath treated of this subject with great exact∣nesse; and for the knowledge of Man and his parts, consult Anatomists.
CHAP. VI. In what manner Chymistry worketh upon all these Mixts, to extract what is pure in them; and re∣jects their impurity.
YOu see by the enumeration of these Mixts, of what vast extent is the Empire of Chymistry, since her ope∣ration is busied upon these so different Compounds: for she may choose any of these bodies, either to divide and re∣solve it into its Principles, by making a separation of the Sub∣stances which do compound it; or she uses them, to extract the mystery of Nature out of them, which contains the Arcanum, Ma∣gistery, Quintessence, Extract and Specifick, in a much more eminent Page 71degree, than the body from whence it is extracted; because this body, by Chymical Preparation which separates impurities, for the perfection of this mystery, is changed and exalted; as we shall make it plain in the Book of Operations. For it is not enough to study and read the Works of Paracelsus, and chiefly his Books of Archidoxa, which I have already recom∣mended: but you must also use your hands, and come to the Practical part, if you will unriddle his Obscurities, not heeding the time which therein must be spent, nor thinking much of the labour and charges; As most do, who by the reading of some few Authors, only grounded upon the authority and opinions of their Predecessors, neglecting experience and the painfull search of Natures secrets, think and imagine to attain unto great perfection, though Experience be one of the Columns of the best Natural Philosophy, and consequently of the truest Physick. That we may then the better attain to it, we shall here conclude the Theorical part, to come to the Practice; and by the help of one, illustrate the other the better.
