A Compendious Body of CHYMISTRY.
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 Natural Body is the only object of Chymiſtry, ſince it treats alſo of the Univerſal Spirit, which is a ſubſtance 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 ſpiritual, viſible and inviſible; and that becauſe Chymiſtry doth not14 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 penetrated to its very center, this noble Science hath found, that the ſpring and root of all things was a ſpiritual ſubſtance, homogeneous 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 Principles and Elements of natural things, it ſeemeth to ſtand with reaſon, that we ſhou•d in the firſt place ſpeak of the firſt Principle, 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 corruption of that body, during which the internal ſpirit doth fabricate it ſelf a new one, yea many new ones, by the deſtruction of the firſt: Which occaſioneth again our German Triſmegiſtus to ſay, that the power and vertue of death is efficacious; 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.
15This ſpiritual ſubſtance, which is the primary and ſole ſubſtance 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 aliment, 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 Compound. 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 effects which it doth produce: And for the firſt point, it is not to be doubted, but that this ſpirit hath been created by the omnipotency of the firſt Cauſe, when it extracted this goodly fabrick of the world out of its nothing, and did harbour it in all the16 parts of this vaſt Machine, as the Poet doth acknowledge, when he ſaith,
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 ſubſtances 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 potently attracted by this Matrix, whoſe earneſt longing it is to fill it ſelf with this ſpirit, which makes the principal part of all things exiſtent; 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 determinate 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, Arſenick; 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 received, by the means of particular ferment; and that, notwithſtanding, it may be extracted again out of this compound, by diveſting 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 more17 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 tedious.
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 determinate exiſtence or body, where we ſhall treat of Elements hereafter.
CHAP. II. Of the ſeveral ſubſtances which are found after the Reſolution 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 more18 ſuccinctly and in general terms at preſent, in regard we ſhall fall again more particularly upon the ſame matter in the following Chapters.
We have ſaid heretofore, that the Univerſal Spirit, which radically 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 nature 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 whenſoever 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-agulalated, 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 terreſtreity 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 internal 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 natural 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 endeavouring19 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 better 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 ſeparate 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 exigency 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*Or Diſſimilar parts. 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 Sulphur20 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 penetrative 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, neque 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 ordinary way of expreſſion, we ſhall attribute unto them the name of Principles, in regard they are conſtitutive parts of the Compound; and ſhall reſerve the appellation of Elements, for thoſe great and vaſt Bodyes, which are the general Matrixes of natural 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 Compound, 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 beyond 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 contribute 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 applyes22 them to the generation of ſeveral other exiſtencies, as Ariſtotle hath very well obſerved, when he ſaith that, Corruptio unius eſt generatio 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 away, 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 notwithſtanding 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 tranſmutation, 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 ſubſtances then the forementioned five, ſhould be extracted from Mixt Bodyes by Chymical Operations, when the way of operating is altered, and proceeds by another way, then by the ſeparation of Principles, ſuch as are the Quinteſſences, Arcana, Magiſteries, 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 proportion 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 corroſive 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. 24It is moreover to be noted, that even the Salts, and Mineral and Metallick Earths, may be ſubtilized yet and turned into vapours 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 nature 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 Ventricle 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 predominant; an evident proof that the frame of mixt bodies doth only ſubſiſt by the harmony and juſt proportion of all its ſubſtances. 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 volatile 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 radical25 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 neceſſary to inform him, that they have received ſuch names, only for the likeneſſe and correſpondency they have with thoſe ſubſtances 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 conſidered, either as it compoſeth yet the Mixt, or as it is ſeparated 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 accident 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••e26 the fury of the Spirit, and makes it ſo tractable, that it may become 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 excrementitious matters, and of all other ſubſtances which may prove contrary or hurtfull to the nature of the Compound, multiplying his ſubſtance, and ſtrengthning all his faculties, and that in Animals, 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 appellations 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 Sulphur27 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 Apothecaries, 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 ſometimes 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 immerſed 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 unto28 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 diſſolves in water, known to Chymiſts by the name of Salt.
Theſe two ſubſtances, which are as it were the baſis and foundation 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 without 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 fertility: 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.
29But 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 Principles; ſome have called it Hermetical Salt, becauſe, ſay they, Hermes was the firſt that ſpoke of it: but it may be more properly 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 concocted Salt: The truth of which evidently appears in this, that if you boyl in water any Seed whatſoever, it becomes immediately 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 Principles 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 corporizing, and Ideifying the Univerſal Spirit. The firſt Idea ſhe imparts to it, is that of Hermaphroditical Salt, which reſtores30 to this Earth, her firſt Principles, ſo that the mixt is as it were by it reſuſcitated, ſince from the ſame body, the ſame ſpecifical Principles, which by Chymical ſeparation were before ſeparated, 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 crumbling 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 Principle 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 heavineſs and weight of Bodies, proceeds of Salt and Spirits abounding in theſe Woods, whereof Cork is deprived. It is alſo experimentally 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. But31 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 Philoſophers; and ſo ſhall they be forced to aſſert by their own reaſon, though contradictory to their Maxims, that Earth cauſeth not only the levity of Mixts, but that it is alſo light of its own nature, which in their Philoſophy ſhould be a Monſter: and contradicts 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 bottom of the Glaſs, when they are mixt together.
To come out of this Labyrinth, a higher Philoſophy is required, 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 Principle and Element, is, as they ſay, that Principles cannot take one anothers nature, neither be metamorphoſed or tranſmuted the one into the other; but that Elements are Subſtances32 which of themſelves are compounded of Principles, and do compound the Mixts afterwards at their turns, and ſo theſe ſubſtances can eaſily paſs one into anothers nature; the truth whereof we ſhall examine hereafter. But in Hermetical Philoſophy, Elements are taken for thoſe four great Bodies, which are as it were the Matrixes, containing in themſelves, the vertues, ſeeds, characters 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 compounded of thoſe Elements, and whether there are not more ſubſtances found in their Diſſolutions, then thoſe which their Books make mention of.
They ſay, that when Wood is burned in the Fire, four ſubſtances do manifeſtly occur to the ſenſes, and do aſſure us, that theſe are the four Elements, which did conſtitute the Mixt before it was deſtroyed by the fire. Let us examine, whether they have diſcovered all, and left no occaſion unto us of farther inquiry.
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 Hermetical Philoſophers: Which before I proceed further, I will endeavour to reconcile. To this end, we grant to both Parties, that Principles and Elements, are found in all Mixts; but let us33 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 experience 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 Peripateticks 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 potentially: 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 perſwade 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 ſomething 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 Philoſophy 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 in34 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 diſtance 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 Elementary 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 Philoſophers do imagine, though we cannot ſay it to be abſolutely impoſſible: For they teach, that Earth is changed into Water, Water into Air, Air into Fire, and finally that Fire by another tranſmutation 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 reunited 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 apply35 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 Univerſal 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 ſeveral 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 belongs 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 bodies; 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 but36 that this effect doth proceed from a tendency it hath to its natural 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 Elements; 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 vertue of all ſublunar things cometh from Heaven, by the means of that Spirit whereof we have already ſo much ſpoken. Paracelſus names the knowledge of this Doctrine, Pyromancy, eſpecially 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 aſcent 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 predominant, 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 neceſſity muſt be above, and beyond the Air, ſince we ſee it in the37 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 Center, 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 Nature, which maintains its great work, and wheel, by theſe two principal actions, viz. By ſpiritualizing to corporifie, and corporifying 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 neceſſity38 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 without 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 Circulation, 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 ſpiritualized 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 Oleaginous 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 invention39 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 exiſtency 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 forward to affirm, that Birds were the fruits of the Air. But this opinion is wrong and erroneous; for although theſe Birds be volatile, and for the moſt part abide in the Air, yet can they not be deprived of Commerce with the Earth either for the neceſſity 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 Aeromancy; 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 Waters,*So much doth import〈…〉〈 in non-Latin alphabet 〉in the Original. 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 nature 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 periſheth40 as ſoon as the paſſage or communication of Air becomes intercepted. The anſwer is at hand; for as we have already ſhewed, the fire of our Hearths, or material fire, is not pure, the combuſtible 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 without it the flame ſhould immediately be choaked; ſo that by this appears, how this converſion or imaginary food, is to be taken, 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 relying 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 altogether 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 Nature 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 to41 nouriſh themſelves, increaſe, produce their like, &c. Which manifeſtly 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 impoſſible, ſo muſt we have our recourſe to another way of Philophy. 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 particular Matrixes, which produce a fair and pleaſing variety of fruits: Firſt of Animals, viz. Fiſhes, and all ſorts of Water-Inſects: Secondly, 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 production of her own fruits. The Water then is the ſecond general 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 Spirit 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 is43 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 corruption 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 capable of knowing the operations of Nature, both in its very bowels and the ſurface: Her fruits are the Animals, Vegetables and Minerals; 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 Domeſtical•oes do inceſſantly devour and conſume them, as we ſhall make appear, when we come hereafter to ſpeak of Purity and Impurity. 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 Book44 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 Principles of Death, which we have already ſaid in another place concerning the Principles of Life. But becauſe Contraries oppoſed one to the other, are better apprehended and illuſtrated, we ſhall ſay ſomething again concerning the Principles of Life before 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 contribute 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, and45 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 wonderfull 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 Principle 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 oftentimes 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 Principle of Life or Death: This expreſſion can hold but in a reſpective 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 correſpondency with his taſte, and participate more of ſubſtances analogous to his Nature and Conſtitution: Hence it comes to paſs, that when the Univerſal Spirit hath received this ſtamp or character, 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