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THE
HERMETIC AND ALCHEMICAL
WRITINGS
OF ' •
AUREOLUS PHILIPPUS THEOPHRASTUS BOMBAST,
OF HOHENHBIM, CALLED
PARACELSUS THE GREAT.
NOW FOR THE FIRST TIME FAITHFULLY TRANSLATED INTO ENGLISH.
EDITED WITH A BIOGRAPHICAL PREFACE, ELUCIDATORY NOTES, A COPIOUS HERMETIC
VOCABULARY, AND INDEX,
By ARTHUR EDWARD WAITE.
IN T\\ u V uj-uTfto.
VOL. I. HERMETIC CHEMISTRY.
iLonlion :
JAMES ELLIOTT AND CO.,
TEMPLE CHAMBERS, FALCON COURT, FLEET STREET, E.C.
1894.
TABLE OF CONTENTS
VOLUME I
PAGE.
Preface to the English Translation ix.
PART I.
HERMETIC CHEMISTRY.
The Ccelum Philosophorum, or Book of Vexations, concerning- the Science and Nature of .Alchem)', and what opinion should be formed thereof. Regulated by the Seven Rules or Fundamental Canons according to the Seven commonly known Metals ; and containing a Preface, with certain Treatises and Appendices ... 3
The Preface of Theophrastus Paracelsus to all Alchemists and readers of this book. The First Canon : concerning the nature and properties of Mercur>'. The Second Canon ; con- cerning the nature and properties of Jupiter. The Third Canon ; concerning Mars and his properties. The Fourth Canon : concerning Venus and her properties. The Fifth Canon : concerning the nature and properties of Saturn. The Sixth Canon : concerning Luna and the properties thereof. The Seventh Canon : concerning the nature of Sol and its properties. Certain treatises and appendices arising out of the Seven Canons. God and Nature do nothing in vain. Note on Mercurius Vivus. \Vhat is to be thought concerning the congela. tion of Mercury'. Concerning the Recipes of .\lchemy. How to conjure the cr>'stal so that all things may be seen in it. Concerning the heat of Mercury. What materials and instruments are required in Alchemy. The method of seeking Minerals. What Alchemy is.
The Book concerning the Tincture of the Philosophers, written against those Sophists born since the Deluge, in the life of our Lord Jesus Christ, the Son of God ... ... ... ... ... ig
The Preface. Chapter I. : concerning the Arcanum and Quintessence. Chapter II. : concerning the definition of the Subject and Matter of the Tincture of the Philosophers. Chapter III. ; concerning the Process of the Ancients for the Tincture of the Philosophers, and a more compendious method by Paracelsus. Chapter IV. : concerning the Process for the Tincture of the Philosophers, as it is shortened by Paracelsus. Chapter V. : concerning the conclusion of the Process of the Ancients, made by P.iraccUus. Chapter VI. : concerning the Transmutation of Metals by the Perfection of Medicine. Chapter VII. : concerning the Renovation of Men.
The Grad.\tions of Metals 31
Preface. The First Gradation. The Second Gradation. The Third Gradation. The Fourth Gradation. The Fifth Gradation. The Si.xth Gradation. The Seventh Gradation. The Eighth Gradation. The Ninth Gradation. The Tenth Gradation. The Eleventh Gradation. The Twelfth Gradation. The Thirteenth Gradation. The Fourteenth Gra- dation.
vi. The Hermetic a7id Alchemical Writings of Paracelsus,
PAGE.
The Treasure of Treasures for Alchemists 36
Concerning the Sulphur of Cinnabar. Concerning the Red Lion. Concerning the Green Lion.
Concerning the Transmutations of Metals and of Cements ... 41
Concerning the First or Royal Cement. Concerning the Second Cement. Concerning the Third Cement. The Fourth Cement. The Fifth Cement. The Sixth Cement. Con- clusion-
The Aurora of the Philosophers, by Theophrastus Paracelsus, which
he otherwise calls his Monarchia ... ... ... ,. ... 48
Chapter I. : concerning the Origin of the Philosophers' Stone. Chapter II. : wherein is declared that the Greeks drew a large part of their learning from the Egyptians ; and how it came from them to us. Chapter III- : what was taught in the Schools of the Eg>-ptians. Chapter IV. : what Magi the Chaldaeans, Persians, and ^Eg^'ptians were. Chapter V. : concerning the chief and supreme Essence of Things. Chapter VI. : concerning the chief errors as to its discovery and knowledge. Chapter VII. : concerning the errors of those who seek the Stone in Vegetables. Chapter VIII. : concerning those who have sought the Stone in Animals. Chapter IX. : concerning those who have sought the Stone in Minerals. Chapter X. : concerning those who have sought the Stone, and also Particulars, in Minerals. Chapter XI. : concerning the true and perfect special Arcanum of Arsenic for the White Tincture. Chapter XII. : General Instruction concerning the Arcanum of Vitriol and the Red Tincture to be extracted from it. Chapter XIII. : Special Instructions concerning the process of Vitriol for the Red Tincture. Chapter XIV. : concerning the Secrets and Arcana of Antimony, for the Red Tincture, with a view to Transmutation. Chapter XV. : con- cerning the Projection to be made by the Mystery* and Arcanum of Antimony. Chapter XVI. : concerning the Universal Matter of the Philosophers' Stone. Chapter XVII. : con- cerning the Preparation of the Matter for the Philosophic Stone. Chapter XVIII. : concerning Instruments and the Philosophic Vessel. Chapter XIX. : concerning the Secret Fire of the Philosophers. Chapter XX. : concerning the Ferment of the Philosophers, and the Weight.
Concerning the Spirits of the Planets... ... ... ... ... 72
Prologue. The First Treatise. - Chapter I.: concerning Simple Fire. Chapter II.: concerning the multiplicity of Fire from whence spring the varieties of Metals. Chapter III. : concerning the Spirit or Tincture of Sol- Chapter IV. : concerning the Spirit or Tincture of Luna. Chapter V. : concerning the Spirit of Venus. Chapter VI. : concerning the Spirit of Mars. Chapter VII.: concerning the Spirit of Jupiter. Chapter VIII. : con- cerning the Spirit of Saturn. Chapter IX. : concerning the gross Spirit of Mercury. The Second Treatise. — Concernirj the Philosophers' Mercury-, and the Medium of Tinctures. Chapter I. : from what Tinctures and Leavens are made. Chapter II. : concerning the Conjunction of the Man with the Woman. Chapter III. : concerning the Form of the Glass Instruments. Chapter IV. : concerning the Propenies of Fire. Chapter V. : concerning the Signs which appear in the Union of Conjunction. Chapter VI. : concerning the Knowledge of the Perfect Tincture. Chapter VII. : concerning the Augmentation or the Multiplying of Tinctures. The Third Treatise.— Chapter I. : concerning the Building of the Furnace with the Fire. Chapter II.: concerning the Conj.unction of the Man with the Woman. Chapter III. : concerning the Copulation of the Man with the Woman. Chapter IV. : con- cerning the Philosophic Coition of the Husband with his Wife. Chapter V. : concerning the Black Colour. Chapter VI. : concerning the Bud appearing in the Glass- Chapter VII. : concerning the Red Colour. Chapter VIII. : concerning Increase and Multiplication. Conclusion.
The Economy of Minerals, elsewhere called the Genealogy of Minerals 89
Preface to the Reader. Chapter I. : concerning the Generations of Minerals. Chapter II. : concerning the Ultimate and Primal Matter of Minerals. Chapter III. : concerning the Field, the Roots, and the Trees of Minerals. Chapter IV. : concerning the Fruits and the Harvest of Minerals. Chapter V. : concerning the Death of the Elements, especially of Water. Chapter VI. : concerning the Death of the Tree of Minerals. Chapter VII. : concerning the variation of the Primal Matter of Minerals, in proportion to the di6ferent Species and Individuals thereof: also concerning the various colours, etc. Chapter VIII. : concerning the Natural Dispenser of Minerals, and his Ministers. Chapter IX. : concerning
Table of Contents. \ii.
PAGE.
the Virtues and Properties of Salts in Alchemy and in Medicine. Chapter X. : concerning Mumia. Chapter XI. : concerning Dry Salt. Chapter XII. : concei-ning Salt Nitre. Chapter XIII. : concerning the 111 Effects of Nutrimental Salt. Chapter XIV. : concerning Vitriol. Chapter XV. : concerning the Species of Vitriol and the Tests of it. Chapter XVI. : concerning the Virtues of Vitriol, crude or calcined, in Medicine. Chapter XVII.: concerning the Threefold Sulphur of Minerals. Chapter XVIII. : concerning Arsenic used for Alchemy. Chapter XIX. : concerning Quicksilver. Chapter XX. : concerning Cachimixand Imperfect Bodies. Conclusion.
The Composition of Metals , ... 114
Concerning the Nature of Things.
Book the First : concerning the Generation of Natural Things 120
Book the Second: concerning the Growth of Natural Things... 128
Book the Third: concerning the Preservation of Natural Things 130
Book the Fourth: concerning the Life of Natural Things .. 135
Book the Fifth: concerning the Death of Natural Things ... 138
Book the Sixth: concerning the Resuscitation of Natural Things 146
Book the Seventh : concerning the Transmutation of Natural
Objects ... ... ... ... ... ... ... ... J 51
Book the Eighth : concerning the Separation of Natural Things 160
Concerning the Separation of Metals from their Minerals. Concerning the Separation of Minerals. Concerning the Separation of Vegetables. Concerning the Separation of Animals.
^ Book the Ninth : concerning the Signature of Natural Things ... 171
Concerning Monstrous Signs in Men. Concerning the Astral Signs in the Physiognomy of Man. Concerning the Astral Signs of Chiromancy. Concerning Mineral Signs. Con- cerning certain particular Signs of Natural and Supernatural Things
The Paracelsic Method of Extracting Mercury from all the
Metals 195
The Sulphur of the Metals ... 197
The Crocus of the Metals, or the Tincture 199
The Philosophy of Theophrastus concerning the Generations of the Elements.
Book the First: concerning the Element of Air... ... ... 201
Book the Second: poncerning the Element of Fire ... ... 210
Treatise the First : concerning the Separation of Air and Fire. Treatise the Second : concerning the Sun. Light, Darkness, and Night. Concerning Winds. Concerning the Temperate Stars. Concerning Nebuli. Concerning Metals, Minerals, and Stones from the Upper Regions. Concerning Metals. ConcerninE Stones from Above. Concerning Crystals and Beryls.
Book the Third : concerning the Element of Earth 226
Book the Fourth : concerning the Element of Water, with its Fruits...
231
viii. The Hermetic and Alchemical Writings of Paracelsus.
PAGE.
APPEN DICES. Appendix I. : a Book about Minerals ... ... ... ... ... 237
Concerning Silver. Concerning Jove. Concerning Saturn. Concerning Iron and Steel. Concerning Venus. Note. -Of Mixed Metals. Concerning Spurious Metals. Concerning Zinc. Concerning Cobalt. Concerning Granates. Note concerning Gems. Concerning Quicksilver. Note concerning Cachiiniae, that is, the Three Imperfect Bodies. General Recapitulation concerning Generation. Of the Generation of Marcasites. Autograph Schedule by Paracelsus.
Appendix II. : concerning Salt and Substances comprehended under
Salt 257
Correction and Addition on the Subject of a second time correcting and reducing Dry Salt.
Appendix III. : concerning Sulphur ... ... ... ... ... 265
Concerning the Kinds of Sulphur. Concerning Embryonated Sulphur. Concerning Mineral Sulphur. Concerning Metallic Sulphur, that is, Sulphurs prepared from the entire Metals. Concerning the Alchemical Virtues of Sulphur, and first concerning Embr>'onated Sulphur. Concerning Mineral Sulphur. Concerning the Use of Sulphur of the Metals in Alchemy.
Appendix IV. : the Mercuries of the Metals ... .., .. ... 278
A Little Book concerning the Mercuries of the Metals, by the Great Theophrastus Paracelsus, most e.\cellent Philosopher and Doctor of both Faculties. Mercury of the Sun. Mercury of the Moon. Mercurj' out of Venus. Mercur>' out of Mars. Mercury of Jupiter. Mercury of Saturn.
Appendix V. : De Transmutationibus Metallorum ... ... ... 283
Concerning the Visible and Local Instruments : and first of all concerning the Spagj-ric Uterus. The Phcenix of the Philosophers. A Very Brief Process for attaining the Stone.
Appendix VI. : the Vatican Manuscript of Paracelsus. A Short
Catechism of Alchemy ... ... ... ... ... ... ... 288
Appendix VII. : the Manual of Paracelsus ... ... ... 306
The Work on Mercury for Luna and Sol. The Work of Sulphur. The Fi.xation of Spirits. A Cement of Part with Part. The Solution of Gold by Marcasites. A Great Secret. Method of calcining Mercurj'. Digestion of the Moon. For the White and Red. For Multiplication. Red Oil which fixes Luna and Sol. The Gradation of Luna. The Oil of the Philosophers. Corporal Mercury-. Mercury of all the Metals. The Foundation of the Philosophers. Mercurj* of Saturn. Fixed Augment. Mercury- of Jupiter. Merciu^* of the Moon. To convert Metals into Mercury. Augment in Luna. Mercury of Sol or Luna. Oil of Arcanum. Water of Mercury. Elixir at the White. Concerning Luna and Venus. Notable Elixir. Rubification Sal Ammoniac Sal Borax. Cinabrium. Facti- tious Corals. Pearls from Chalk. Ruby. Aqua Ardens. Calcination of Sol and Luna. Sublimation and Fixation of Sulphur. Oil of Vitriol. Sal Borax of the Philosophers. Fixation of Arsenic. Coagulation of Mercury. Glorious Oil of Sol. Lac Virginis. The Process of Sulphur. Operation for Sol. To make Precious Stones. Water which makes Luna into Sol. Fixation of Sulphur. How e\'ery Stone can be transmuted into a clear one. The Adepts' Fire. Sol produced with Pars cum Parte. Concerning Cements. Method of making Luna. Water of Luna. True Albatio. Rubification of Mercury. Oil of Mercury and the Sun. Quintessence of Luna, etc Fixation of Orpiment. Spirits of Water. Augmentation for Sol. Fixed Luna. Secret Philosophical Water. The Hermetic Bird. Attinkar of Venus. Cement Regal. Philosophic Water.
PREFACE TO THE ENGLISH TRANSLATION.
THERE are many respects in which Paracelsus at the present day seems to be little more than a name. Even among professed mystics the knowledge concerning him, very meagre and very indefinite, is know- ledge that has been obtained at second hand, in most cases from Eliphas Levi, who in his Dogme et Rituel de la Haute Magie, and again in his Histoire de la Magie^ has delivered an intuitive judgment upon the German ** Monarch of Arcana," expressed epigramatically, after the best manner of a Frenchman.* But, whencesoever derived, the knowledge is thin and phantasmal. Paracelsus is indeed cited as an authority in occult science, as a great alchemist, a great magician, a great doctor ; he is somehow supposed to be standing evidence of the '* wisdom of a spoliated past,'* and to offer a peculiar instance of malignity on the part of the enemies of Hermetic philosophy, because such persons have presumed to pronounce him an impostor. Thus there is a very strong opinion concerning him, which occultists and mystics of all schools have derived from a species of mystical tradition, and this represents one side of modern thought concerning him. It is not altogether a satisfactory side, because it is not obtained at first hand. In this respect, however, it may compare, without suffering by comparison, with the alternative opinion which
» The cure of Paracelsus were miraculou-i, and he desened that there should be added to his name of Philippus Theophrastus Bombast that of Aureolus Paracelsus, with the addition of the epithet of divine. — Dog^tte de la Haute Magie^ c. x. Paracelsus, that reformer in magic, who has surpassed all oti.er initiates by his unassisted practical success.— /^/rf.. c. 5. Paracelsus, the most sublime of the Christian magi. — Ibid.y c. 16. Paracelsus was a man of inspiration and of miracles, but he exhausted his life with his devouring activity, or, rather, he rapidly outwore and destroyed its vestment : for men like Paracelsus can both use and abuse fearlessly ; they well know that they can no more die than grow old here \i^Q\\.~Rxtuel de la Haute Magie^ c a. Paracelsus was naturally aggressive and combative ; his familiar, he said, was concealed in the pommel of his great sword, which he never put aside. His life was incessant warfare ; he travelled, he disputed, he wTote, he taught. He was more attentive to physical results than 10 moral conquests ; so he was the first of practical magicians and the last of wise adepts. His philosophy was wholly sagacity, and he himself called \\ Phihsophia Sagax. He has divined more than anyone without ever completely understanding anything. There is nothing to equal his intuitions unless it be the temerity of his commentaries. He was a man of bold experiences; he was drunk of his opinions and hb talk ; he even got drunk otherwise, if we are to believe his biographers. The writings which he has left behind him are precious for science, but they must be read with caution ; he may be called the diN-ine Paracelsus, if the term be understood in the sense of a diviner ; he is an oracle, but not invariably a true master. He is great as a physician above all, for he had discovered the Universal Medicine ; yet he could not preserve his own life, and he died while still young, worn out by his toil and excesses, leaving a name of fantastic and doubtful glorj-, based on discoveries by which his contemporaries did not profit. He died without having uttered his last message, and he is one of those mysterious personages of whom one may affirm, as of Enoch and S. John : he is not dead, and he will re\isit the earth before the last doy. —Histoire d« ta Magie^ Liv. v., c. 5. His success was prodigious, and never Has any ph)-sician approached Paracelsus in the multitude of his marvellous cures. — Dogme de la Haute Magie^ c. 16.
2 A
X. The Hermetic and Alchemical Writings of Paracelsus.
obtains among non-mystics, namely, that Paracelsus was a great charlatan, though at the same time it is true that he was a great physician, at least for the period in wliich he lived. This judgment as little, perhaps less than the other, is derived from any solid knowledge concerning the man or his writings.* At the same time it is noticeable that even hearsay condemnations admit that Paracelsus performed notable cures. How it comes about that the application of what would be termed a distracted theory both in medicine and physics enabled its inventor to astound his age by what seemed miracles of the healing art would be a crux for such criticism if the criticism knew anything about it. It is not a crux for the mystics, because by these it would be replied that Paracelsus was a veritable adept, that his Hermetic teachings require to be interpreted, and that the key to their meaning would lay open for those who possess it an abundant treasure of sapience to which the literal significance is only a bizarre veil. Between these views it is unnecessary to make choice here. It is proposed to enable those who are interested in either to judge this matter for themselves by placing completely before them, for the first time, and in an English dress, the Hermetic writings of Para- celsus. It is proposed, also, by way of a brief introduction, to notify a few- facts in connection with the life of the author, which may be useful at the beginning of an inquiry.
There are, however, many debateable points in connection with the life of Paracelsus to which a reference in this place scarcely requires to be made. What proportion of his long designation belonged to him by birth or baptism, to what countries he actually extended his travels during incessant wanderings which terminated only with his life, under what circumstances he died and what was the precise manner of his death, all these are points about which there is considerable uncertainty, and they are at this day not likely to be set- tled. Theophrastus and Bombast seem to have been assumed names, to one of which an unfortunate, and in some respects an undeserved, significance has been since attracted. The surname of Paracelsus was conferred by his father in alchemy, and it signified that he was greater than Celsus, the physician of ancient fame. To the style of Hohenheim it is believed that he had only a doubtful right. His alternative designation of Eremite suggests the monastic state, but the reference is simply to his birthplace, Maria Einsiedeln, or Notre Dame des Eremites, a short distance from Zurich. He appears tc have been christened Philippus Aureolus, and in his writings he indifferently
• M. Louis Figuier, the French scientist, who otherwise might perhaps he regarded as exhibiting more than Gallic accuracy, may be cited in this connection. Referring to the fact tliat Paracelsus has laid some stress upon an op'nion not uncommon among alchemists, namely, that astrology and magic are collaterally a help to the seeker after the Great Work, he goes on to affirm that the writings of Paracelsus are filled with foolish invocations to the invisible world, while, as a fact, there is not a single treatise comprised in the great Geneva folio, nor is there any other extant work attributed to Paracelsus, and known to the present editor, which contains any invocations at all. M. Louis Figuier subsequently states, apparently on the sole authority of his intuition as a Frenchman and a man of parts, that the fuliginous Swiss physician enjoys only a contested authority among alchemists, which is only partially true ; and adds that he was a theoretical writer who did not apply himself manually to the accomplishment of the Ma^ituin 0pm, which, so far as it is possible to judge, is not true at all.
Preface to the Etiglish Translation. xi.
describes himself as a Helvetian and a German. He was born in the year 1493, following the tradition which is most generally accepted, but other dates have been indicated, the earliest being 1490. According to one account he was descended from the ancient and honourable family of Bombast, which had abode during many generations at the castle of Hohenheim, near Stuttgart, Wiirtemberg, but this is most probably romancing. His father was a physician of repute, who is said to have been in possession of a large collection of curious books, and has also been described as a grand master of the Teutonic order, but the precise meaning attaching to this high-sounding dignity is uncertain and the authority is suspicious. His mother is variously identified as the matron of a hospital and "superintendent of the university of Einsiedeln. " Paracelsus is reputed to have been their only child, born one year after marriage, but it has also been hinted that his parents were not married, and that the great master of Hermetic medicine was a natural son. He is said also to have been emasculated in his childhood, but there is reason to suppose that this was merely a hypothetical explanation to account for his beardless aud somewhat feminine appearance, and for that hatred of women which seems to have been one of his social characteristics, and can be traced indirectly, but with sufficient distinctness, in his writings.* About 1502 the family removed to Carinthia, and there the father continued to practise medicme till his death in 1534. From him Paracelsus is supposed to have received the first rudiments of education, and he entered the university of Basle at the age of sixteen, when he betook himself to the study of alchemy, surgery, and medicine. To the first of these sciences he had previously had some introduction through the works of Isaac the Hollander, which are said to have inflamed him with the ambition of curing diseases by medicine superior to the materia at that time in use. It was from the same source that he derived the cardinal principle which is enunciated everywhere in his writings, namely, that salt, sulphur, and mercury are the three elementary constituents of all substances. This doctrine, however, by no means origin- ated with the first alchemist of Holland, and Isaac himself was a follower of Geber, Morien, and Arnold.! The actual initiation of Paracelsus into the mysteries of alchemy is, however, supposed to have been attained under the
° So free was Paracelsus of all amourous weaknesses, that he made even his sex seem AovAitXvA.— Doffine dt la. Haute .l/o^/V. c. 11.
t Contemporary with Basilitis Valentinus were Isaac the Hollander and his son, who are supposed to have worked with success. They were the first alchemists of Holland, and their operations were highly esteemed by Paracelstis, Boyle, and Kunckel. In practical chemistry- they followed the traditions of Geber, and their alchemical experiments are the most plain and explicit in the whole range of Hermetic literature. They worked principally in metals, describing minutely the particulars of ever^* process. Their lives are almost unknown. . . . They are placed in the fifteenth century by conjecture, from the fact that they do not cite any philosophers subsequent to that period. They speak of Geber, Dastin, Morien, and Arnold, but not of more modern authorities, while, on the other hand, their references to aquafortis and aqua regia, which were discovered in the fourteenth centurj', prevent us from assigning their labours to an anterior epoch. The two Isaacs were p.-lrticularly skilful in the manufacture of enamels and artificial gem stones. They taught that the Grand Magisteriunt could convert a million times its own weight into gold, and declared that any person t-iking weekly a small portion of the philosophical stone will be ever preser%ed in perfect health, and his life will be prolonged to the ver>' last hour which God has assigned to him.— irr-M of AUkemyiticAl Phiiasofiftirs.
xii. The Hermetic and Alclmnical Writings of Paracelsus.
tuition of the Abbot Trithemius." who is regarded as an adept of a high order, and had been previously the instructor of the more celebrated, though less illustrious, Henry Cornelius Agrippa.t From this mysterious ecclesiastic, who at the present day, in so far as he is remembered at all, is best known by his treatises on cryptic writing, he is supposed to have acquired "the Kabbalah of the spiritual, astral, and material worlds." About 1516 he is still found at Basle pursuing his researches in mineralogy, medicine, surgery, and chemistry, under the guidance of Sigismund Fugger, a wealthy physician of that city. Subsequently, having got into some trouble with the authori- ties, he fled, and commenced his nomadic life, which an apparently inaccurate tradition represents to have begun at the age of twenty years. Though his father was still alive he appears to have been without any means of subsis- tence, and supported himself, like many distressed students of that period, by psalm-singing, astrological predictions, chiromantic soothsaying, and, it is even said, by necromantic practices. He wandered through Germany, Hungary, Italy, France, the Netherlands, Denmark, Sweden, and Russia. In the last mentioned country, if it be true that he ever reached it, he is reported to have been made prisoner by the Tartars, to have been brought before "the Great Cham," to have become a favourite at the court of that potentate, and to have accompanied his son on an embassy from China to Constantinople. In spite of the tuition of Trithemius, he had apparently something to learn, and that was nothing less than " the supreme secret of alchemistry," the "universal dissolvent,'' the Azoth, alcahest, or sophic fire. This was imparted to him by a generous Arabian, about whom no other particulars are forthcoming. It is easy to see that the greater part of this nomadic legend is purely fabulous, and so also, in all probability, is his subsequent journey to India and Egypt. It is not an unusual device to account for obscure periods in the lives of Hermetic philosophers by extensive eastern travellings. However this may be, Paracelsus ultimately returned to Europe, and passed along the Danube into Italy, where he appears as an army surgeon, and where also his wonderful ctu-es began. He is said to have re-entered Germany in 1526, at the age of thirty-two, and if this be accepted the date 1516, when he is supposed to have been at work with Sigismund Fugger, will be found approximately correct. It is to the period immediately succeeding his return that most of his biographers assign his induction into a professorship of physics, medicine, and surgery, at the university he entered
• Trithemius was a monk of the Benedictine order, who began life as a mendicant child setting forth in search of knowledge. He was received into a convent at Treves, where he made astounding progress in his studies. Having exhausted the po^ihilitics of his teachers, he betook himself to Louvain. thence to Heidelberg, and subsequently to Mayence. He became familiar with oriental languages, pagan and Christian philosophy, astronomy, and alchemy. He was a theologian, a poet, an astronomer, and a necromancer. He took mon.aslic vows in 1482, and in the year following he became the abbot of a convent at Spanheim, which he transformed speedily into a sanctuary of art and the sciences. He subsenuently was made superior of an abbey at Wurzbourg, .ind there it would appear he remained till his death in the ycir 1516. His works are chiedy historical, but, as above indicated, there are some upon secret writing which are exceedingly curious, and one, Ckrvnologia Mystica, is of a magical character.
t Agrippa, who seems to have divided with r.tracelsus the reputation of the Trismegi^tus of his time, was horn in i486 and died in 1535.
Preface to the English Translation. xiii.
as a youth. This was a position of some importance, and it was offered him at the instance of Erasmus and Ecolampidus. "There, in his lectures, he pro- fessed internal medicine, denounced the antiquated systems of Galen and other authorities, and began his instruction by burning the works of these masters in a brass pan with sulphur and nitre. He created innumerable enemies by his arrogance and his innovations, but the value of his mineral medicines was proved by the cures which he performed." These cures only increased the hatred of his persecutors, and Paracelsus, with characteristic defiance, invited the faculty to a lecture, in which he promised to teach the greatest secret of medicine. He began by uncovering a dish which contained excrement. The doctors, indignant at the insult, departed precipitately, Paracelsus shouting after them : ' If you will not hear the mysteries of putrefactive fermentation, you are unworthy of the name of physicians.' " It will be easily understood that the Hermetic doctor did not long retain his professorship at Basle. He came into conflict with the municipal authorities, and a second time he was forced to flee the place. He betook himself once more to a wandering mode of life. In 1528 he proceeded to Colmar ; in 1530 he is found at Nuremburg, in embroilment, as usual, with the medical faculty, by whom he was de- nounced as an impostor, but the tables were turned on his opponents after his successful treatment of several aggravated cases of elephantiasis. For the ten years succeeding this date there are no certain records of his movements ; he commonly lodged at inns and other public places, still performing cures which were astonishing for the period, and, according to the accusations of his enemies, also drinking to excess. t The testimony of Oporinus on this point is very clear, though it has been indignantly repudiated by some of his later defenders. In 1541 Paracelsus was invited by Archbishop Ernst to settle at Salzburg, and there, according to one account, he died on September 24 of the same year, but the manner of his death, like that of his birth, has been the subject of contradictory recitals,! By an alternative statement it occurred on a bench at the kitchen fire in a Strasburg hostelry. One writer supposes the event to have been accelerated by a scuffle with assassins in the pay of the orthodox medical faculty.
There can be no doubt that Paracelsus obtained a wide, though not altogether a happ) , reputation during the brief period of his turbulent life, and there is also no doubt that this was immeasurably increased after death.
* Paracelsus, who was the first who made known zinc, has obtainetl an immense and deserved reputation by introducing into medicine the use of chemical compounds furnished by metaU. To the old therapeutics of the Galcnists, abounding in complicated and often inoperative preparations, he substituted the simple medicaments furnished by chemistry, and was the first to open the audacious path to the application of this science to human ph^-",io1og>' and pathologj'.— Louis Figuier, L'Alckhnii: et ics AUhimistes, troisiime iditicn, pp. 99, 100.
t Marvellous Paracelsus, always drunk and always lucid, like the heroes of RabelaLs. — Dogrne lie la Haute Ma^ie, Introduction.
X He proceeded to Maehrcn, K.iernthen, Krain, and Hung.ir)', and finally landed in Salzburg, to which place he was invited by the Prince Palatine, Duke Ernst of Bavaria, who was a great lover of the secret arts. In that place Paracelsus obtained at last the fruits of his long labours and of a widespre-ad fame. But he was not destined to enjoy a long time the rest he so richly deserved. . . . He died, after a short sickness (at the age of forty-eight years), in a small room of the ^\^litc Horse Inn. near the quay, and his body was buried in the graveyard of St. Sebastian, — Hartmann's Paracclsjis.
XIV. The Hervictic and Alchemical Writings of Paracelsus.
It is in no sense inexact to affirm that he founded a new school both in medicine and in alchemy. The commentaries on his medical sjstem became a literature which, in extent, at least, is formidable ; out of the mystic physics of his alchemical teachings the Rosicrucian doctrines developed in the first part of the following century. The works of Benedictus Figulus are evidence that he was idolized by his disciples. He was termed the noble and beloved monarch, the German Hermes, the Philosopher Trismegistus, our dear preceptor and King of Arts, Theophrastus of blessed memory and immortal fame. The collection of his genuine writings was made with devout care, and as a consequence of his celebrity many fictitious treatises were in due course ascribed to him.* Students attracted by his doctrines travelled far in search of like-minded persons to compare observations thereon, and to sift the mysterj' of his instruction. In the course of these inquiries it seems to have become evident, from the experience of his followers, that his prescrip- tions in many cases were not to be literally understood, even when the\' were apparently the ordinary formulse and concerned with the known materia of medicine. It will scarcely be necessary to add that in things alchemical the letter of his teachings was found still more in need of interpretation. The very curious influence exercised by Paracelsus for something like two hundred years over certain sections of restless experiment and speculation is still unwritten, and it would be interesting to trace here, were it possible within the limits of a preface. A task so ambitious is, however, outside those limits, and will perhaps be more wisely surrendered to other hands, for it is, in the main, part of the history of medicine, and demands an expert in the medical literature and medical knowledge of the past. The translations which follow arc concerned only with the Hermetic writings of Paracelsus, to the exclusion of manj' formidable treatises on surgical science, and on the causes and cure of disease, "f hey comprise what Paracelsus would himself have comprised in a collection of his alchemical writings, and this in itself is much more than is ordinarily understood to be within the significance of the term. With Paracelsus the province of alchemy was not limited to the transmutation of metals. It was, broadly speaking, the development of hidden possibilities or virtues in any substance, whether by God, or man, or
* More especially, dear friends, have we to complain of the devilish cunning way in which the works of Theophrastus have hitherto hcen suppressed, only a few of which (and those to be reckoned the very worst) having appeared in print. For although they have been collected together from all countries in which Theophrastus has lived and travelled — the books he has written in Astronomy, Philosophy, Chemistry, Cabala, and Theology, numbering some thousand volumes— yet the same has only been done from avarice to get riches. For, having been trafficked in and sold for great sums, they have become scattered among the courts of princes and nobles, while Christendom at large, for whose use and benefit Theophrastus wrote, has no part in them. Particularly his theological v.'orks (because they annihilate the godless, and do not suit children of this world — belly-servers, deceived by the devil) have hitherto been totally suppressed. . . . But, at the Last Day, I, together with all true Sons of the Doctrine, shall demand an account of them for having . . . shut Truth away in boxes, walls, and vaults, and behind locks and bolts. Now, these precious and revered writings were ordered by God in our latter times, through Theophrastus, for the use and weal of the whole of Christendom. As regards our dear, highly favoured .Monarch and Preceptor, . . . we, for cur part, will not suppress bis Life, his well-merited praise, . . . gi\en him by God, the Angels, and the whole Firmament, but will heartily defend his honour and te.iching to the very end of our life. — lienedictus Figulus. A Gplden a*ui nU'iScJ Cttski:l t>/ Xaiiires Man'c's.
Pre/ace to the English Translation.
w.
Nature. Thus it included the philosophy of creation, and dealt with the first matter as developed into the universe by Divine Power. It included also the natural evolution which takes place round us, whether in the formation of metals within the earth, or the formation of animals in the matrix. Finally, it included the development by man's skill and art of whatsoever was capable of improvement in the products of Nature. Thus the Hermetic and Alchemical writings of Paracelsus have a wider scope than might at first be inferred from the title. The purpose of this translation is altogether of an unpretentious kind. It aims at providing, and that for the first time, a complete and faithful text of all that Paracelsus is known or supposed to have written on the subject of alchemy and Hermetic medicine. It does not attempt to distinguish between the works which have been falsely attributed to him ; concerning this question there are no satisfactory canons of criticism, for those which have been indicated by the old author of the Onomastikon are of an arbitrary and unpractical kind. \ careful reader will probably regard with suspicion the " .Aurora of the Philosophers," at least in its present state, and he will possibly reject altogether the treatise " Con- cerning the Spirits of the Planets." There is nothing else in these volumes, except the uncertain " Manual," which from internal evidence is unlikely to have been the work of Paracelsus, and it is unnecessary to enter into the question which has been raised by some of his biographers as to his employ- ment of scribes under him, who reduced his dictations to writing and have possibly maltreated their master. The text which has been adopted for translation is the Geneva folio, in four volumes, 1658, in Latin. The bizuT-re mixture of Latin and old German in which Paracelsus originally wrote presents many difficulties with which it is unnecessary to grapple, as the Latin collected edition appears to represent in a very satisfactory manner both the letter and the spirit of the originals.
It seems also desirable to state that a comparison of the medical and chemical knowledge possessed by Paracelsus with the chemistry and medicine of to-day is outside the purpose of this edition, because it is outside possibility within the limits of two volumes. There is no doubt that it would be an interesting as well as an important task to establish the exact position of Paracelsus, not only as regards modern knowledge, but as regards the science which preceded him, and it is hoped that such a work will be ultimately performed. Should this translation be regarded as final by students, or at least as a satisfactory- foundation for a full and complete comprehension of the sage of Hohenheim, and should the encouragement which is indispensable to an undertaking so long and costly be adequately given, it is proposed, after a reasonable interval, that these two volumes of uncriticised text should be followed by one other which will contain all the materials requisite for understanding Paracelsus, and will further trace, methodically and historically, the development of alchemical symbolism, with the growth of chemical knowledge from the Byzantine period to the dawn of the Reformation. It is
x\ i. The Hervtetic and Alchemical Wrilhigs of Paracelsus.
anticipated that this inquiry will fix for the first time the true objects of Hermetic physics, and the place which must be assigned to Paracelsus in connection therewith. The less ambitious but indispensable preliminary of this inquiry has been alone attempted here, and the simple provision of a text, as intelligible as the circumstances will allow, has been truly no light undertaking, nor should it be regarded as the exclusive work of one hand. The editor has accomplished his task with the collaboration of other specialists, and is responsible only for certain portions of the actual trans- lation, and for its general revision and collation. The work, as it stands, consists of {a) the large body of literature, entire and unabridged, attributed to Paracelsus, and treating directly of alchemy, and the transcendental doctrines and physics of the Magnum Opus ; (b) The whole Paracelsian literature of the Great Elixir and the Universal Medicine ; (c) So much of the Hermetic philosophy and cosmogony of Paracelsus as has been judged necessary to illustrate his alchemical teachings ; (d) One important treatise illustrating the application by Paracelsus of metallic and mineral substances to the treatment of diseases ; (e) An exhaustive collection of al< hemical references scattered through the chirurgical works of Paracelsus. Thus, the present edition is practically inclusive of everything except the exoteric medicine of Paracelsus, which, it is thought, is of inferior importance to the modern student.
PART I.
Hermetic Chemistry.
THE CCELUM PH ILOSOPHORUM,
OR BOOK OF VEXATION'S ;
By PHILIPPUS THEOPHRASTUS PARACELSUS.
The Science and Nature of Alchemy, and what Opinion should be
FORMED thereof.
Regulated by the Seven Rules or Fundamental Canons according
to the seven commonly known Metals ; and coiitaining a
Preface with certain Treatises and Appendices.
TH E PREFACE
OF Theophrastus Paracelsus to all Alchemists and Readers
OF THIS Book.
YOU who are skilled in .Alchemy, and as many others as promise your- selves great riches or chiefly desire to make gold and silver, which .\lchemy in different ways promises and teaches ; equally, too, you who willingly undergo toil and vexations, and wish not to be freed from them, until you have attained your rewards, and the falfilment of the promises made tc you ; experience teaches this every day, that out of thousands of 3'ou not even one accomplishes his desire. Is this a failure of Nature or of -Art ? I, say, no ; but it is rather the fault of fate, or of the unskilfulness of the operator.
Since, therefore, the characters of the signs, of the stars and planets of heaven, together with the other names, inverted words, receipts, materials, and instruments are thoroughly well known to such as are acquainted with this art, it would be altogether superfluous to recur to these same subjects in the present book, although the use of such signs, names, and characters at the proper time is by no means without advantage.
But herein will be noticed another way of treating .Alchemy different from
the previous method, and deduced by Seven Canons from the sevenfold series
of the metals. This, indeed, will not give scope for a pompous parade of
words, but, nevertheless, in the consideration of those Canons everj'thing
which should be separated from Alchemy will be treated at sufficient length,
and, moreover, many secrets of other things are herein contained. Hence, too,
result certain marvellous speculations and new operations which frequently
B2
4 Tlic Hermetk and AlcJuinical Wriiings 0/ Paracelsu!..
differ from the writing-s and opinions of ancient operators and natural philosophers, but have been discovered and confirmed by full proof and experimentation.
Moreover, in this Art nothing is more true than this, though it 4)6 little known and gains small confidence. All the fault and cause of difficultj" in Alchemy, whereby ver\- many persons are reduced to poverty-, and others labour in vain, is wholly and soleh" lack of skill in the operator, and the defect or excess of materials, whether in quantity or qualit>% whence it ensues that, in the course of operation, things are wasted or reduced to nothing. If the true process shall have been found, the substance itself while transmuting approaches dail}' more and more towards perfection. The straight road is easy, but it is found bj- verj- few.
Sometimes it may happen that a speculative artist may, by his own eccentricit},-, think out for himself some new method in Alchemy, be the con- sequence anj-thing or nothing. He need do nought in order to reduce some- thing into nothing, and again bring back something out of nothing. Yet this proverb of the incredulous is not whollj- false. Destruction perfects that which is good ; for the good cannot appear on account of that which conceals it. The good is least good whilst it is thus concealed. The concealment must be removed that so the good ma}- be able freely to appear in its own brightness. For example, the mountain, the sand, the earth, or the stone in which a metal has grown is such a concealment. Each one of the visible metals is a concealment of the other six metals.
By the element of fire all that is imperfect is destroyed and taken away, as, Q|r instance, the five metals, Mercurj', Jupiter, Mars, Venus, and Saturn.* ^^i_ On the other hand, the perfect metals, Sol and Luna, are not consumed in that same fire. Thej- remain in the fire : and at the same time, out of the other imperfect ones which are destroyed, the}' assume their own body and become visible to the eyes. How, and by what method, this comes about can be gathered from the Seven Canons. Hence it may be learnt what are the nature and property of each metal, what it effects with the other metals, and what are its powers in commixture with them.
But this should be noted in the verj- first place : that these Seven Canons cannot be perfectly understood by ever}- cursor}- reader at a first glance or a single reading. An inferior intelligence does not easily perceive occult and abstruse subjects. Each one of these Canons demands no slight discussion. Many persons, puffed up with pride, fancy they can easily comprehend all which this book comprises. Thus they set down its contents as useless and futile, thinking they have something far better of their own, and that therefore they can afford to despise what is here contained.
" The three prime substances are proved only by fire, which manifests them pure, oa]:ed, dean, and simple. In the absence of all ordeal by fire, there is no proWng of a substance possible. For fire tests e%-erything, and when the impnre matter is separated the three pure substances are displaj-ed.— /)* Origin* Me*bcrum.ex Tnhttt Pri^JS SMitfamiis- Paramitam, Lib, I., c I. Fire separates that iriiich is constant or fiied from that which Ls fugitive or volatile.— Dt Merits Mttallicii, Lib. IL, Tract 1. Fire is the father or actiw principle of separation.—" Third Fragment on Tartar," fixnn the Fragmmta Medico,
THE CCELUM PH ILOSOPHORUM.
PART I. THE SEVEN CANONS OF THE METALS.
THE FIRST CANON. Concerning the Nature and Properties of Mercury.*
ALL things are concealed in aU. One of them all is the concealer of the rest— their corporeal vessel, external, visible, and movable. All lique- factions are manifested in that vessel. For the vessel is a living and corporeal spirit, and so all coagulations or congelations enclosed in it, when prevented from flowing and surrounded, are not therewith content. No name can be found for this liquefaction, by which it may be designated ; still less can it be found for its origin. And since no heat is so strong as to be equalised therewith, it should be compared to the fire of Gehenna. A liquefaction of this kind has no sort of connection with others made by the heat of natural fire, or congelated or coagulated by natural cold. These congelations, through their weakness, are unable to obtain in Mercury, and therefore, on that account, he altogether contemns them. Hence one may gather that elementary powers, in their process of destruction, can add nothing to, nor take away anything from, celestial powers (which are called Quintessence or its elements), nor have they any capacity for operating. Celestial and infernal powers do not obey the four elements, whether they be dry, moist, hot, or cold. No one of them has the faculty of acting against a Quintessence ; but each one contains v>ithin itself its own powers and means of action.!
♦ By tlic mediation of Vulcan, or fire, any metal can b€ generated from Mercur>".^ -^t ihe same lime. Mercury is imperfect as a metal ; it is semi-generated and wanting in coagulation, which is the end of all metals. Up to the half- way point of their generation all metals are Mercury. Cold, for example, is Mercury; but it loses the Mercurial nature by coagulation, and although the properties of Mercury are present in it, they are dead, for their vitality is destroyed by coagulation.— £>< Mtntis Meln/licis, Lib. III., Tract II., c 2. The essences and arcanas which arc latent in all the six metals are to be found in the substance of Mercurj-.— W«W., c 3. There are two genera of Mercury, the fixed Mercury of earth and another kind which descends from the daily constellation.— /*/</., Lib. I., Tract II., c 4. As there is a red and white Sulphur of M.ircasites, a yellow, red, and black Sulphur of Talc, a purple and black Sulphur of the Cachimia;, a Sulphur of Cinnabar, and, in like manner, of marble, amcth>-st, etc., so is there a special Mercurj- of Copper, Plumbago, Zinc, Arsenic, ac—IiiJ. Mercurj- is not Quicksilver, for Mercury is dead, while Quicksilver is li^ng. — De Ifvdrofisi.
t Nothing of true value b located in the body of a substance, but in the virtue. .\nd this is the principle of the Quintessence, which reduces, say, sclbs. into a single ounce, and that ounce far exceeds the entire lolbs. in potency. Hence the less there is of body, the more in proportion is the virtue.— Z>^ Oritint iUriorum Invisiiilmm, Lib. IV.
6 The Hermetic and Alchemical Writings of Paracelsus.
THE SECOND CANON. Concerning the Nature and Properties of Jupiter.
In that which is manifest (that is to say, the body of Jupiter) the other six corporeal metals are spiritually concealed, but one more deeply and more tenaciously than another. Jupiter has nothing of a Quintessence in his com- position, but is of the nature of the four elementaries. On this account his liquefaction is brought about by the application of a moderate fire, and, in like manner, he is coagxilated by moderate cold. He has affinity with the liquefactions of all the other metals. For the more lilce he is to some other nature, the more easily he is united thereto by conjunction. For the operation of those nearly allied is easier and more natural than of those which are remote. The remote body does not press upon the other. At the same time, it is not feared, though it may be very powerful. Hence it happens that men do not aspire to the superior orders of creation, because they are far distant from them, and do not see their glory. In like manner, they do not much fear those of an inferior order, because they are remote, and none of the living knows their condition or has experienced the misery of their punishment. For this cause an infernal spirit is accounted as nothing. For more remote objects are on that account held more cheaply and occupy a lower place, since according to the propriety of its position each object turns out better, or is transmuted. This can be proved by various examples.
The more remote, therefore, Jupiter is found to be from Mars and \'enus, and the nearer Sol and Luna, the more " goldness " or ^' silveriness," if I may so say, it contains in its body, and the greater, stronger, more visible, more tangible, more amiable, more acceptable, more distinguished, and more true it is found than in some remote body. Again, the more remote a thing is, of the less account is it esteemed in all the respects aforesaid, since what is present is always preferred before what is absent. In proportion as the nearer is clear the more remote is occult. This, therefore, is a point which yoUj as an Alchemist, must seriouly debate with yourself, how you can relegate Jupiter to a remote and abstruse place, which Sol and Luna occupy, and how, in turn, you can summon Sol and Luna from remote positions to a near place, where Jupiter is corporeally posited ; so that, in the same way, Sol and Luna also may really be present there corporeally before your eyes. For th^rans- mutation of metals from imperfection to perfection there are several practical receipts. Mix the one with the other. Then again separate the one pure from the other. This is nothing else but the process of permutation, set in order by perfect alchemical labour. Note that Jupiter has much gold and not a little silver. Let Saturn and Luna be imposed on him, and of the rest Luna will be augmented.*
• Tin, or Jupiter, is pure Mercury coagulated with a small qu.ituity of Salt, but combined with a larger proportion of white Sulphur. It derives its colours, white, yellow, or red, from its Mercury. Its sublimation is also by Mercury, and its resolution by Salt, and it is sublimed and resolved by these. — De Eiemcnto Agutr, Tract III., c. 6.
The Coelutn Philosophorum. 7
THE THIRD CANON.
Concerning Mars and His Properties.
The si.\ occult metals have expelled the seventh from them, and have made it corporeal, leaving it little efficacy, and imposing on it great hardness and weight. This being the case, they have shaken off all their own strength of coagulation and hardness, which they manifest in this other body. On the contrary, they have retained in themselves their colour and liquefaction, together with their nobility. It is very difficult and laborious for a prince or a king to be produced out of an unfit and common man. But Mars acquires dominion with strong and pugnacious hand, and seizes on the position of king. He should, however, be on his guard against snares, that he be not led captive suddenly and unexpectedly. It must also be considered by what metiiod Mars may be able to take the place of king, and Sol and Luna, with Saturn, hold the place of Mars.*
THE FOURTH CANON.
Concerning Venus and Its Properties.
The other six metals have rendered Venus an extrinsical body by means of all their colour and method of liquefaction. It may be necessary, in order to understand this, that we should show, by some examples, how a manifest thing may be rendered occult, and an occult thing rendered materially manifest by means of fire. Whatever is combustible can be naturally transinuted by fire from one form into another, namely, into lime, soot, ashes, glass, colours, stones, and earth. This last can again be reduced to many new metallic bodies. Ifa metal, too, be burnt, or rendered fragile by old rust, it can again acquire malleability by applications of fire.f
THE FIFTH CANON.
Concerning the Nature and Properties of Satukn.
Of his own nature Saturn speaks thus : The other six have cast me out as their examiner. They have thrust me forth from them and from a spiritual place. They have also added a corruptible body as a place of abode, so that I may be what they neither are nor desire to become. My six brothers are s|irilual, and thence it ensues that so often as I am put in the fire they penetrate my body and, together with me, perish in the fire, Sol and Luna
• In the generation of Iron there is a larger proportion of Salt and Mercury, while the red Sulphur from which copper proceeds is present in a smaller quantity. It contains also a cuprinc salt, but not in equal proportion with Mercur>-. Its coiibtituents are its own body, which preponderates ; then comes Salt, afterw.-u-Js Mercur>', and, lastly, Sulphur. When there is more Salt than the composition of Sulphur requires, the metal can in no wise be made, for it depends upon an equal weight of each. For fluxibility proceeds from Mercury- and coagulation from Salt. Accordingly, if there be too much Salt it becomes too hard. — De Etttittnto Agucr, Lib. IV., Tract III., c. 4.
t Venus is the first metal generated by the Archeus of Nature from the three prime principles after the marcasites and cachimia: have been separated from these. It is formed of the gross redness which is purged off from the primal Sulphur, of the light red expelled in like manner from the Mercury, and of the deep yellow separated in the purification of the prime Salt by this same ArcheiLs.— /^I't/., c. 3.
8 The Hervtetic and Alchemical Writings of Paracelsus.
excepted. These are purified and ennobled in my water. My spirit is a water softening' the rigid and congelated bodies of my brothers. Yet my body is inclined to the earth. Whatever is received into me becomes conformed thereto, and by means of us is converted into one body. It would be of little use to the world if it should learn, or at least believe, what lies hid in me, and what I am able to effect. It would be more profitable it should ascertain what I am able to do with myself. Deserting all the methods of the Alchemists, it would then use only that which is in me and can be done by me. The stone of cold is in me. This is a water by means of which I make the spirits of the six metals congeal into the essence of the seventh, and this is to promote Sol with Luna.*
Two kinds of Antimony are found : one the common black, by which Sol is purified when liquefied therein. This has the closest affinity with Saturn. The other kind is the white, which is also called Magnesia and Bismuth. It has great affinity with Jupiter, and when mixed with the other Antimon}' it augments Luna.
THE SIXTH CANON. Concerning Luna and the Properties thereof.
The endeavour to make Saturn or Mars out of Luna involves no lighter or easier work than to make Luna, with great gain, out of Mercury, Jupiter, Mars, Venus, or Saturn. It is not useful to transmute what is perfect into what is imperfect, but the latter into the former. Nevertheless, it is well to know what is the material of Luna, or vi'hence it proceeds. Whoever is not able to consider or find this out will neither be able to make Luna. It will be asked. What is Luna ? It is among the seven metals which are spiritually concealed, itself the seventh, external, corporeal, and material. For this seventh always contains the six metals spiritually hidden in itself. And the six spiritual metals do not exist without one external and material metal. So also no corporeal metal can have place or essence without those six spiritual ones. The seven corporeal metals mix easily by means of liquefaction, but this mixture is not useful for making Sol or Luna. For in that mixture each metal remains in its own nature, or fixed in the fire, or flies from it. For example, mix, in any way you can, Mercury, Jupiter, Saturn, Mars, Venus, Sol, and Luna. It will not thence result that Sol and Luna will so change the other five that, by the agency of Sol and Luna, these will become Sol and Luna. For though all be liquefied into a single mass, nevertheless each remains in its nature whatever it is. This is the judgment which must be passed on corporeal mixture. But concerning spiritual mixture and
• Lead is the blackness of the three first principles, uliich, however, is by no means a superfluity, but a peculiar metallic nature in them existing. For all metals are latent in Mercurj', and they are all only Mercur>'. The same is to be concluded concerning Salt and Sulphur. Thus, as copper is the abundant redness of the three principles, so Lead is their blackness ; but, at the same time, there are four colours concealed therein - the blackness, purged off from the three principles ; redness, which contains a precipitate out of Mercury ; whiteness, from the calcination of Mercury ; and a certain yellowness, derived from Merctu^*. Thus the grossness and the colours are alike due to Mercury, and Lead is, in fact, a black Mercury. -- Ibiti., c. 5.
The Caelum Philosophorum. 9
communion of the metals, it should be known that no separation or mortification is spiritual, because such spirits can never exist without bodies. Though the body should be taken away from them and mortified a hundred times in one hour, nevertheless, they would always acquire another much more noble than the former. .'\nd this is the transposition of the metals from one death to another, that is to say, from a lesser degree into one greater and higher, namely, into Luna ; and from a better into the best and most most perfect, that is, into Sol, the brilliant and altogether royal metal. It is most true, then, as frequently said above, that the six metals always generate a seventh, or produce it from themselves clear in its esse.
A question may arise : If it be true that Luna and every metal derives its origin and is generated from the other six, what is then its property and its nature ? To this we reply : From Saturn, Mercury, Jupiter, Mars, Venus, and Sol, nothing and no other metal than Luna could be made. The cause is that each metal has two good virtues of the other six, of which altogether there are twelve. These are the spirit of Luna, which thus in a few words may be made known. Luna is composed of the six spiritual metals and their virtues, whereof each possesses two. Altogether, therefore, twelve are thus posited in one corporeal metal, which are compared to the seven planets and the twelve celestial signs. Luna has from the planet Mercury, and from Aquarius and Pisces, its liquidity and bright white colour. f? . "--. ^"d K. So Luna has from Jupiter, with -h. (Sagittarius) and Taurus, its white colour and its great firmness in fire. % , "^^ , tt • Luna has from Mars, with Cancer and Aries, its hardness and its clear sound. $ , szs, and 0''. Luna has from Venus, with Gemini and Libra, its measure of coagulation and its malleability. ?, n, and Libra. From Saturn, with Virgo and ?: (Scorpio), its homogene- ous body, with gravity, b. TIJ, and ?(, . From Sol, with Leo and Virgo, its spotless purity and great constancy against the power of fire. ©, Q, and Tlj. Such is the knowledge of the natural exaltation and of the course of the spirit and body of Luna, with its composite nature and wisdom briefiy summarised.
Furthermore, it should be pointed out what kind of a body such metallic spirits acquire in their primitive generation by means of celestial influx. For the metal-digger, when he has crushed the stone, contemptible as it is in ap- pearance, liquefies it, corrupts it, and altogether mortifies it with fire. Then this metallic spirit, in such a process of mortification, receives a better and more noble body, not friable but malleable. Then comes the Alchemist, who again corrupts, mortifies, and artificially prepares such a metallic body. Thus once more that spirit of the metal assumes a more noble and more perfect body, putting itself forward clearly into the light, except it be Sol or Luna. Then at last the metallic spirit and body are perfectly united, are safe from the corruption of elementary fire, and also incorruptible.*
• When the three prime principles have been purged of their superfluities, and from the said superfluities the imperfect metals have been generated, there remains nothing gross or crude, either in coloiu' or substance, but only a ver>- subtle nature of a white and purple hue. This is the most pure quality of Mcrcurj', Salt, and Sulphur, most clear
lo Tlie Hermetic and Alchemical Writings of Paracelsus.
THE SEVENTH CANON.
Concerning the Nature of Sol and its Properties.
The seventh after the six spiritual metals is corporeally Sol, which in itself is nothing but pure fire. What in outward appearance is more beautiful, more brilliant, more clear and perceptible, a heavier, colder, or more homo- geneous body to see ? And it is easy to perceive the cause of this, namely, that it contains in itself the congelations of the other six metals, out of which it is made externally into one most compact body. Its liquefaction proceeds from elementary fire, or is caused by the liquations of Mercury, with Pisces and Aquarius, concealed spiritually within it. The most manifest proof of this is that Mercury is easily mingled corporeally with the Sun as in an embrace. But for Sol, when the heat is withdrawn and the cold supervenes after liquefaction, to coagulate and to become hard and solid, there is need of the other five metals, whose nature it embraces in itself — Jupiter, Saturn, Mars, Venus, Luna. In these five metals the cold abodes with their regimens are especially found. Hence it happens that Sol can with difficulty be liquefied without the heat of fire, on account of the cold whereof mention has been made. For Mercury cannot assist with his natural heat or liquefaction, or defend himself against the cold of the five metals, because the heat of Mercury is not sufficient to retain Sol in a state of liquefaction. Wherefore Sol has to obey the five metals rather than Mercury alone. Mercury itself has no office of itself save always to flow. Hence it happens that in coagulations of the other metals it can effect nothing, since its nature is not to make anything hard or solid, but liquid. To render fluid is the nature of heat and life, but cold has the nature of hardness, consolidation, and immobility, which is compared to death. For example, the six cold metals, Jupiter, Venus, Saturn, Mars, Venus, Luna, if they are to be liquefied must be brought to that condition by the heat of fire. Snow or ice, which are cold, will not produce this effect, but rather will harden. As soon as ever the metal liquefied by fire is removed therefrom, the cold, seizing upon it, renders it hard, congelated, and immovable of itself. But in order that Mercuiy may remain fluid and alive continually, say, I pray you, whether this will be affected with heat or cold ? Whoever answers that this is brought about by a cold and damp nature, and that it has its life from cold — the promulgator of this opinion, having no knowledge of Nature, is led away by the vulgar. For the vulgar man judges only falsely, and always holds firmly on to his error. So then let him who loves truth withdraw therefrom. Mercury, in fact, lives not at all from cold but from a warm and fiery nature.
and excellent in form, substance, essence, and colour. These two essences, namely, the white and the purple, are scp.ir.ited by the Archeus, and out of the first, fixed and coagulated, is formed silver, while from the purple there is generated gold, which is the most noble Sulphur, Salt, and Mercury, separated from all other colours, and consisting of purple alone. Its clayey or yellow appearance is accounted for by the subtlety and clearness of the metal, because all the dull colours are removed. In Silver the most prevalent colours are green and blue, which :u-e respectively derived from the Mercury and the Salt, the Sulphur contributing nothing in the matter of colouring, On" the other hand, in gold the purple colour is derived from Salt, the pellucid redness from Sulphur, and the yellow from Merciuy. —Hid., c. 8.
The Calum Philosophomm. 1 1
Whatever lives is fire, because heat Is life, but cold the occasion of death. The fire of Sol is of itself pure, not indeed alive, but hard, and so far shews the colour of sulphur in that yellow and red are mixed therein in due proportion. The five cold metals are Jupiter, Mars, Saturn, Venus, and Luna, which assign to Sol their virtues ; according to cold, the body itself ; according to fire, colour ; according to drj-ness, solidity ; according to humidity, weiglit ; and out of brightness, sound. But that gold is not burned in the element of terrestrial fire, nor is even corrupted, is effected by the firmness of Sol. For one fire cannot burn another, or even consume it ; but rather if fire be added to fire it is increased, and becomes more powerful in its operations. The celestial fire which flows to us on the earth from the Sun is not such a fire as there is in heaven, neither is it like that which exists upon the earth, but that celestial fire with us is cold and congealed, and it is the body of the Sun. Wherefore the Sun can in no way be overcome by our fire. This only happens, that it is liquefied, like snow or ice, by that same celestial Sun. Fire, therefore, has not the power of burning fire, because the Sun is fire, which, dissolved in heaven, is coagulated with us.
Gold is in its f i Celestial \ f Dissolved
Essence three- - 2 Elementary - • Fluid
fold I 3 Metallic I I Cor/'oreal.
The End of the Seven C.\nons.
THE CCELUM PHILOSOPHORUM.
PART II.
CERTAIN TREATISES AND APPENDICES ARISING OUT OF THE SEVEN CANONS.
God and Nature do Nothing in Vain.
THE eternal position of all things, independent of time, without beginning or end, operates everj'where. It works essentially where otherwise there is no hope. It accomplishes that which is deemed impossible. What appears beyond belief or hope emerges into truth after a wonderful fashion.
Note on Mercurius Vivus.
Whatever tinges with a white colour has the nature of life, and the properties and power of light, which causally produces life. Whatever, on the other hand, tinges with blackness, or produces black, has a nature in common with death, the properties of darkness, and forces producti\'e of death. The earth with its frigidity is a coagulation and fixation of this kind of hardness. For the house is always dead ; but he who inhabits the house lives. If you can discover the force of this illustration you have conquered.
Tested liquefactive powder. Burn fat verbena.*
Recipe. — Salt nitre, four ounces ; a moiety of sulphur ; tartar, one ounce. Mix and liquefy.
What is to be thought concerning the Congelation or Mercury.
To mortify or congeal Mercury, and afterwards seek to turn it into Luna, and to sublimate it with great labour, is labour in vain, since it in\ olves a dissipation of Sol and Luna existing therein. There is another method, far different and much more concise, whereby, with little waste of Mercury and less expenditure of toil, it is transmuted into Luna without congelation. Any one can at pleasure learn this Art in Alchemy, since it is so simple and easy ; and by it, in a short time, he could make any quantity of silver and
* Verbenas adole pingues, et inascula tura.— Virg , Eel. viii. 65.
The C(plum Pliilosophonim. 13
gold. It is tedious to read long descriptions, and everybody wishes to be advised in straightforward words. Do this, then ; proceed as follows, and you will have Sol and Luna, by help whereof you will turn out a very rich man. Wait awhile, I beg, while this process is described to j-ou in few words, and keep these words well digested, so that out of Saturn, Mercury, and Jupiter 3'ou may make Sol and Luna. There is not,, nor ever will be, any art so easy to find out and practise, and so eflfective in itself. The method of making Sol and Luna by Alchemy is so prompt that there is no more need of books, or of elaborate instruction, than there would be if one wished to write about last year's snow.
Concerning the Receipts of Alchemy.
What, then, shall we say about the receipts of Alchemy, and about the diversity of its vessels and instruments ? These are furnaces, glasses, jars, waters, oils, limes, sulphurs, salts, saltpetres, alums, vitriols, chrysocollae, copper-greens, atraments, auri-pigments, fel vitri, ceruse, red earth, thucia, wax, lutum sapiential, pounded glass, verdigris, soot, testae ovorum, crocus of Mars, soap, crystal, chalk, arsenic, antimony, minium, elixir, lazurium, gold- leaf, salt-nitre, sal ammoniac, calamine stone, magnesia, bolus armenus, and many other things. Moreover, concerning preparations, putrefactions, digestions, probations, solutions, cementings, filtrations, reverberations, calcinations, graduations, rectifications, amalgamations, purgations, etc., with these alchemical books are crammed. Then, again, concerning herbs, roots, seeds, woods, stones, animals, worms, bone dust, snail shells, other shells, and pitch. These and the like, whereof there are some very far-fetched in Alchemy, are mere incumbrances of work ; since even if Sol and Luna could be made by them they rather hinder and delay than further one's purpose. But it is not from these — to say the truth — that the Art of making Sol and Luna is to be learnt. So, then, all these things should be passed by, because they have no effect with the five metals, so far as Sol and Luna are concerned. Someone may ask. What, then, is this short and easy way, which involves no difficultj', and yet wherebj- Sol and Luna can be made ? Our answer is, this has been fully and openly explained in the Seven Canons. It would be lost labour should one seek further to instruct one who does not understand these. It would be impossible to convince such a person that these matters could be so easily understood, but in an occult rather than in an open sense.
The .\rt is this : After you have made heaven, or the sphere of Saturn, with its life to run over the earth, place on it all the planets, or such, one or more, as you wish, so that the portion of Luna may be the smallest. Let all run, until heaven, or Saturn, has entirely disappeared. Then all those planets will remain dead with their old corruptible bodies, having meanwhile obtained another new, perfect, and incorruptible body.
That body is the spirit of heaven. From it these planets again receive a body and life, and live as before. Take this body from the life and the earth.
14 The Hermetic and Alchemical Writings of Paracelsus.
Keep it. It is Sol and Luna. Here you have the Art altogether, clear and entire. If you do not yet understand it, or are not practised therein, it is well. It is better that it should be kept concealed, and not made public.
How TO Conjure the Crystal so th.^t ali, things may be seen in it.
To conjure is nothing else than to observe anything rightly, to know and to understand what it is. The crystal is a figure of the air. Whatever appears in the air, movable or immovable, the same appears also in the speculum or crystal as a wave. For the air, the water, and the crj-stal, so far as vision is concerned, are one, like a mirror in which an inverted copy of an object is seen.
Concerning the Heat of Mercury.
Those who think that Mercury is of a moist and cold nature are plainly in error, because it is by its nature in the highest degree warm and moist, which is the cause of its being in a constant state of fluidity. If it were of a moist and cold nature it would have the appearance of frozen water, and be always hard and solid, so that it would be necessary to liquefy it by the heat of fire, as in the case of the other metals. But it does not require this, since it has liquidity and flux from its own heat naturally inborn in it, which keeps it in a state of perpetual fluidity and renders it "quick," so that it can neither die, nor be coagulated, nor congealed. And this is well worth noticing, that the spirits of the seven metals, or as many of them as have been commingled, as soon as they come into the fire, contend with one another, especially Mercun,', so that each may put forth its powers and virtues in the endeavour to get the mastery in the way of liquefying and transmuting. One seizes on the virtue, life, and form of another, and assigns some other nature and form to this one. So then the spirits or vapours of the metals are stirred up by the heat to operate mutually one upon the other, and transmute from one virtue to another, until perfection and purity are attained.
But what must be done besides to Mercury in order that its moisture and heat may be tak^n away, and in their place such an extreme cold introduced as to congeal, consolidate, and altogether mortify the Mercury? Do what follows in the sentence subjoined : Take pure Mercury closely shut up in a silver pixis. Fill a jar with fragments of lead, in the midst of which place the pixis. Let it melt for twenty-four hours, that is, for a natural day. This takes away from Mercury his occult heat, adds an external heat, and con- tributes the internal coldness of Saturn and Luna (which are both planets of a cold nature), whence and whereby the Mercury is compelled to congeal, consolidate, and harden.
Note also that the coldness (which Mercury needs in its consolidation and mortification) is not perceptible by the external sense, as the cold of snow or of ice is, but rather, externally, there is a certain amount of apparent heat. Just in the same way is it with the heat of Mercury, which is the cause of its fluidity. It is not an external heat, perceptible in the same way as one of our
The Coelum Fhilosopiiorum. 1 5
qualities. Nay, externally a sort of coldness is perceptible. Whence the Sophists (a race which has more talk than true wisdom) falsely assert that Mercury is cold and oi a moist nature, so that they go on and advise us to congeal it by means of heat ; whereas heat only renders it more fluid, as they daily lind out to their own loss rather than gain.
True Alchemy which alone, by its unique Art, teaches how to fabricate Sol and Luna from the five imperfect metals, allows no other receipt than this, which well and truly says : Only from metals, in metals, by metals, and with metals, are perfect metals made, for in some things is Luna and in other metals is Sol.
What M.\terials and Instrume.\ts are required in Alchemy. There is need of nothing else but a foundry, bellows, tongs, hammers, cauldrons, jars, and cupels made from beechen ashes. Afterwards, lay on Saturn, Jupiter, Mars, Sol, Venu^, Mercury, and Luna. Let them operate finally up to Saturn. T I ^l^Ji*^
The Method of Seeking Minerals.
The hope of finding these in the earth and in stones is most uncertain, and the labour very great. However, since this is the first mode of getting them, it is in no way to be despised, but greatly commended. Such a desire or appetite ought no more to be done away with than the lawful inclination of young people, and those in the prime of life, to matrimony. As the bees long for roses and other flowers for the purpose of making honey and wax, so, too, men — apart from avarice or their own aggrandisement — should seek to extract metal from the earth. He who does not seek it is not likely to find it. God dowers men not only with gold or silver, but also with poverty, squalor, and misery. He has given to some a singular knowledge of metals and minerals, whereby they have obtained an easier and shorter method of fabricating gold and silver, without digging and smelting them, than they were commonly accustomed to, by extracting them from their primitive bodies. And this is the case not only with subterranean substances, but by certain arts and knowledge they have extracted them from the five metals generally (that is to say, from metals excocted from minerals which are imperfect and called metals), viz., from Mercury, Jupiter, Saturn, Mars and Venus, from all of which, and from each of them separately, Sol and Luna can be made, but from one more easily than from another. Note, that Sol and Luna can be made easily from Mercury, Saturn, and Jupiter, but from Mars and Venus with difficulty. It is possible to make them, however, but with the addition of Sol and Luna. Out of Magnesium and Saturn comes Luna, and out of Jupiter and Cinnabar pure Sol takes its rise. The skilful artist, however (how well I remember !), will be able by diligent consideration to prepare metals so that, led by a true method of reasoning, he can promote the perfection of metallic transformation more than do the courses of the twelve signs and the seven planets. In such matters it is quite superfluous to
1 6 The Hermetic and Alchemical Writings of Paracelsus.
watch these courses, as also their aspects, good or bad days or hours, the prosperous or unlucky condition of this or thai planet, for these matters can do no good, and much less can they do harm in the art of natural Alchemy. If otherwise, and you have a feasible process, operate when you please. If, however, there be anything wanting in you or your mode of working, or /q your understanding, the planets and the stars of heaven will fail you in your work.
If metals remain buried long enough in the earth, not only are they consumed by rust, but by long continuance they are even transmuted into natural stones, and there are a great many of these ; but this is known to few. For there is found in the earth old stone money of the heathens, printed with their different figures. These coins were originally metallic, but through the transmutation brought about by Nature, they were turned into stone.
What Alchemy is.
Alchemy is nothing else but the set purpose, intention, and subtle endeavour to transmute the kinds of the metals from one to another.* According to this, each person, by his own mental grasp, can choose out for himself a better way and Art, and therein find truth, for the man who follows a thing up more intently does find the truth. It is highly necessary to have a correct estimation of stars and of stones, because the star is the informing spirit of all stones. For the Sol and Luna of all the celestial stars are nothing but one stone in itself; and the terrestrial stone has come forth frem the celes- tial stone ; through the same fire, coals, ashes, the same expulsions and re- purgations as that celestial stone, it has been separated and brought, clear and pure in its brightness. The whole ball of the earth is only something thrown off, concrete, mixed, corrupted, ground, and again coagulated, and gradually liquefied into one mass, into a stony work, which has its seat and its rest in the midst of the firmamental sphere.
Further it is to be remarked that those precious stones which shall forth- with be set down have the nearest place to the heavenly or sidereal ones in point of perfection, purity, beauty, brightness, virtue, power of withstanding fire, and incorruptibility, and they have been fixed with other stones in the
earth, t
They have, therefore, the greatest affinity with heavenly stones and with the stars, because their natures are derived from these. They are found by
• Alchemy is, so to speak, a kind of lower heaven, by which the sun is separated from the moon, day from night, medicine from poison, wh.it is useful from what is refuse.— ZJ; Cotica. Therefore learn Alchemy, which is otherwise called Sp.->gyri.t. This teaches you to discern between the true and the false. Such a Light of Nature is it that it is • -a mode of proof in all things, and w.ilks in light. From this light of Nature we ought to know and speak, not from mere phantasy, whence nothing b begotten save the four humours and their compounds, augmentation, stagnation, and decrease, with other trifles of this kind. These proceed, not from the clear intellect, that full treasure-house of a good man, but rather are based on a fictitious and insecure foundation.— /'«rffw//r;</w. Lib. L, c. 3.
\ ^Vhen the occult dispenser of Nature in the prime principles, that is to say, the potency called Ares, has produced the gross and rough genera of stones, and no further grossness remains, a diaphanous and subtle substance remains, out of which the Archeus of Nature generates the precious stones or gems.— Z),- KUminto Aqua-, Lib. IV., Tract IV., c. 10.
The Ccelum Pliilosophorum. 17
men in a rude environment, and the common herd (whose property it is to take false views of things) believe that they were produced in the same place where they are found, and that they were afterwards polished, carried around, and sold, and accounted to be great riches, on account of their colours, beauty, and other virtues. A brief description of them follows : —
The Emerald. This is a green transparent stone. It does igood to the eyes and the memory. It defends chastity ; and if this be violated by him who carries it, the stone itself does not remain perfect.*
The Adamant. A black crystal called .Adamant or else Evax, on account of the joy which it is effectual in impressing on those who carry it. It is of an obscure and transparent blackness, the colour of iron. It is the hardest of all ; but is dissolved in the blood of a goat. Its size at the largest does not exceed that of a hazel nut.t ^>^^^SL,'d-^ /:4A^£![yunA4^t<,'^'uL'-
The Magnet Is an iron stone, and so attracts iron to itself. |
The Pearl The Pearl is not a stone, because it is produced in sea shells. It is of a white colour. Seeing that it grows in animated beings, in men or in fishes, it is not properly of a stony nature, but properly a depraved (other- wise a transmuted) nature supervening upon a perfect work.§
The Jacinth Is a yellow, transparent stone. There is a flower of the same name which, according to the fable of the poets, is said to have been a man. II
The Sapphire Is a stone of a celestial colour and a heavenly nature. H
The Ruby Shines with an intensely red nature.**
The Carbuncle. A solar stone, shining by its own nature like the sun. ft
The Coral Is a white or red stone, not transparent. It grows in the sea, out of the nature of the water and the air, into the form of wood or a shrub ; it hardens in the air, and is not capable of being destroyed in fire. J f
• The body of the Emerald is derived from a kind of peirine Mercury. It receives from the same its colour, coagulated with spirit of Salt. —Ibid., c. 12.
t The most concentrated hardness of all stones combines for the generation of the adamant. The white adamant has its body from Mercurj', and its coagulation from the spirit of Salt.— /^/</., c. 14.
X Fortified by experience, which is the mistress of .-\1I things, and by mature theor>', based on experience, I affirm that the Magnet is a stone which not only undeniably attracts steel and iron, but ^has also the same power over the matter of all diseases in the whole body of m.an. — Dt Corallis. See Herbattus Tfue^krasti.
§ The Pearl is a seed of moisture. It generates milk abundantly in women if they are deficient therein. — Df Aridura.
1; The Jacinth, or Hyacinth, is a gem of the same genus as the Carbuncle, but is inferior thereto in its nature. — Dt EUmrnto Aiuct, Lib. IV., Tract IV., c. 11.
■I In the matter of body and colour the Sapphire is generated from^Ierciuy (the prime principle). It is formed over white Sulphur and white Salt from a pallid petrine Mercury. Hence white Sapphires frequently occur because a white Mercury concurs in the formation. In like manner a IuteK:oloured Mercury sometimes produces a clay-like hue.— Ibid,, c. 15.
• • The Ruby and similar gems possessing a ruddy hue are generated from the red of Sulphur, and their body is of petrine Mercury. For Mercur>' is the body of every precious stone. — Ibid., c. 13.
tt The Carbuncle is formed of the most transp.-urcnt m.itter which is conser^■ed in the three principles. Mercury is the body and Sulphur the colouring thereof, with a modicum of the spirit of Salt, on account of the coagulation. All light abounds therein, because Sulphur contains in itself a clear quality of light, as the art of its transmutation demonstrates. — Ibid., c. 11.
tt There are two species of red Corals-onc a dull red, which varies between sub-purnlc and semi-black ; the other a resplendent and brilliartt red. As the colours differ, so also do the virtues. There is also a whitish species which is almost destitute of efficac)'. In a word, as the Coral diminishes in redness, so it weakens in its qualities.— ^o-foniM Thtophrasti; De Corallis.
c
1 8 The Henndic and Alchemical Writings of Paracelsus.
The Chalcedony Is a stone made up of different colours, occupying a middle place between obscurity and transparency, mixed also with cloudiness, and liver coloured. It is the lowest of all the precious stones.*
The Topaz Is a stone shining by night. It is found among rocks, t
The Amethyst Is a stone of a purple and blood colour.!
The Chrysoprasus Is a stone which appears like fire by night, and like gold by day.
The Crystal Is a white stone, transparent, and very like ice. It is sub- limated, extracted, and produced from other stones. g
As a pledge and firm foundation of this matter, note the following con- clusion. If anyone intelligently and reasonably takes care to exercise himself in learning about the metals, what they are, and whence they are produced : he may know that our metals are nothing else than the best part and the spirit of common stones, that is, pitch, grease, fat, oil, and stone. But this is least pure, uncontaminated, and perfect, so long as it remains hidden or mixed with the stones. It should therefore be sought and found in the stones, be recog- nised in them, and extracted from them, that is, forcibly drawn out and liquefied. For then it is no longer a stone, but an elaborate and perfect metal, comparable to the stars of heaven, which are themselves, as it were, stones separated from those of earth.
Whoever, therefore, studies minerals and metals must be furnished with such reason and intelligence that he shall not regard only those common and known metals which are found in the depth of the mountains alone. For there is often found at the very surface of the earth such a metal as is not met with at all, or not equally good, in the depths. And so every stone which comes to our view, be it great or small, flint or simple rock, should be carefully investi- gated and weighed with a true balance, according to its nature and properties. Very often a common stone, thrown away and despised, is worth more than a cow. Regard must not always be had to the place of digging from which this stone came forth ; for here the influence of the sky prevails. Everywhere there is presented to us earth, or dust, or sand, which often contain much gold or silver, and this vou will mark.
Here ends the Ccelum Philosophorum.
•The gem Chalcedony is extracted from Salt. — C/iiJUrfio Magna; De Tmnoribus, etc., Morhi Gallici, Lib. III., c. 6.
t The Topaz is an extract from the minera of Mars, and is a transplanted Iron. — Ibid.
{ The Amethyst is an extract of Salt, while Marble .ind Chalcedony .ire extracted from the same principle through the Amethyst. —Ibid.
§ The origin of Crj'Stals is to be referred to w.tter. They contain within them a spirit of coagulation whereby they are co.igulated, as water by the freezing and glacial stars. —/./^. Metecrtim, c. 7.
THE BOOK CONCERNING THE TINCTURE OF THE
PHILOSOPHERS
WRITTEN AGAINST THOSE SOPHISTS BORN SINCE THE DELUGE, IN THE AGE OF OUR LORD JESUS CHRIST, THE SON OF GOD ;
By ph. THEOPHRASTUS BOMBAST, of hohenheim,
Philosopher of the Monarchia^ Prince of Spagyrists, Chief Asfronotner, Surpassing Pliysician, and Trismegistns of Meclianical Arcana.
PREFACE.
SINCE you, O Sophist, everywhere abuse me with such fatuous and menda- cious words, on the ground that being sprung from rude Helvetia I can understand and know nothing : and also because being a duly qualified physician I still wander from one district to another ; therefore I have pro- posed by means of this treatise to disclose to the ignorant and inexperienced : what good arts existed in the first age ; what my art avails against you and yours against me ; what should be thought of each, and how my posterity in this age of grace will imitate me. Look at Hermes, Archelaus, and others in the first age : see what Spagyrists and what Philosophers then existed. By this they testify that their enemies, who are your patrons, O Sophist, at the present time are but mere empty forms and idols. Although this would not be attested by those who are falsely considered your authentic fathers and saints, yet the ancient Emerald Table shews more art and experience in Phil- osophy, Alchemy, Magic, and the like, than could ever be taught by you and your crowd of followers. If you do not yet underst.ind, from the aforesaid facts, what and how great treasures these are, tell me why no prince or king was ever able to subdue the Egyptians. Then tell me why the Emperor Diocletian ordered all the Spagyric books to be burnt (so far as he could lay his hands upon them). Unless the contents of those books had been known, they would have been obliged to bear still his intolerable yoke, — a yoke, O Sophist, which shall one day be put upon the neck of yourself and your colleagues.
From the middle of this age the Monarchy of all the Arts has been at length derived and conferred on me, Theophrastus Paracelsus, Prince of Philosophy and of Medicine. For this purpose I have been chosen by God to
C2
20 The Hermetic and Alchemical Writings of Paracelsus.
extinguish and blot out all the phantasies of elaborate and false works, of delusive and presumptuous words, be they the words of Aristotle, Galen, Avicenna, Mesva, or the dogmas of any among their followers. My theory, proceeding as it does from the light of Nature, can never, through its consis- tency, pass away or be changed : but in the fifty-eighth year after its millennium and a half it will then begin to flourish. The practice at the same time following upon the theory will be proved by wonderful and incredible signs, so as to be open to mechanics and common people, and they will thoroughly understand how firm and immovable is that Paracelsic Art against the triflings of the Sophists : though meanwhile that sophistical science has to have its ineptitude propped up and fortified by papal and imperial privileges. In that I am esteemed by you a mendicant and vagabond sophist, the Danube and the Rhine will answer that accusation, though I hold my tongue. Those calumnies of yours falsely devised against me have often displeased many courts and princes, many imperial cities, the knightly order, and the nobility. I have a treasure hidden in a certain city called Weinden, belonging to Forum Julii, at an inn, — a treasure which neither you, Leo of Rome, nor you, Charles the German, could purchase with all your substance. Although the signed star has been applied to the arcanum of your names, it is known to none but the sons of the divine Spagyric Art. So then, you wormy and lousy Sophist, since you deem the monarch of arcana a mere ignorant, fatuous, and prodigal quack, now, in this mid age, I determine in my present treatise to disclose the honourable course of procedure in these matters, the virtues and preparation of the celebrated Tincture of the Philosophers for the use and honour of all who love the truth, and in order that all who despise the true arts may be reduced to poverty. By this arcanum the last age shall be illuminated clearly and compensated for all its losses by the gift of grace and the reward of the spirit of truth, so that since the beginning of the world no similar germination of the intelligence and of wisdom shall ever have been heard of. In the meantime, vice will not be able to suppress the good, nor will the resources of those vicious persons, many though they be, cause any loss to the upright.
THE BOOK CONCERNING THE TINCTURE OF THE PHILOSOPHERS.
CHAPTER I.
IPHILIPPUS Theophrastus Paracelsus Bombast, say that, by Divine grace, J many ways have been sought to the Tincture of the Philosophers, which finally all came to the same scope and end. Hermes Trismegistus, the Egyptian, approached this task in his own method. Orus, the Greek, observed the same process. Hali, the Arabian, remained firm in his order. But Albertus Magnus, the German, followed also a lengthy process. Each one of these advanced in proportion to his own method ; nevertheless, they all arrived at one and the same end, at a long life, so much desired by the philosophers, and also at an honourable sustenance and means of preserving that life in this Valley of Misery. Now at this time, I, Theophrastus Paracelsus Bombast, Monarch of the Arcana, am endowed by God with special gifts for this end, that every searcher after this supreme philosophic work may be forced to imitate and to follow me, be he Italian, Pole, Gaul, German, or whatsoever or whosoever he be. Come hither after me, all you philosophers, astronomers, and spagj-rists, of however lofty a name ye may be, I will show and open to you, Alchemists and Doctors, who are exalted by me with the most consummate labours, this corporeal regeneration. I will teach you the tincture, the arcanum,* the quintessence, wherein lie hid the foundations of all mysteries and of all works. For everj- person may and ought to believe in another only in those matters which he has tried by fire. If any one shall have brought forward anything contrary to this method of experimentation in the Spagj-ric Art or in Medicine, there is no reason for your belief in him, since, experimentally, through the agency of fire, the true is separated from the false. The light _of__ Nature indeed is created in this way, that by means thereof the proof or trial of everything may appear, but only to those who walk in this light. With this light we will teach, by the very best methods of demonstration, that all those who before me have approached this so difficult province with their own fancies and acute speculations have, to their own loss, incurred the danger of their foolishness. On which account, from my standpoint, many rustics have been
• The Arcanum of a substance is not the \irtue (vir/us) but the essence {vis) and the potency i^tenfia), and is stronger than the virtue ; nevertheless, an old error of the doctors conferred the name of virtues upon the potential essences. —/'arrtw/Zruwi, Lib. IV. Many things are elsewhere set forth concerning the Quintcss^ce, but what is de- scribed is really a separation or e.xtraction of the pure from the impure, not a true quintessence, and it is more correctly termed an Arcanuni.~EjrfiiutJti0 Totiui AstroHotH*a^
2 2 The Hermetic and Alchemical Writings of Paracelsus.
ennobled ; but, on the other hand, through the speculative and opinionative art of these many nobles have been changed into clowns, and since they carried golden mountains in their head before they had put their hand to the fire. First of all, then, there must be learnt — digestions, distillations, sublimations, reverberations, extractions, solutions, coagulations, fermentations, fixations, and every instrument which is requisite for this work must be mastered by experience, such as glass vessels, cucurbites, circulators, vessels of Hermes, earthen vessels, baths, blast-furnaces, reverberatories, and instruments of like kind, also marble, coals, and tongs. Thus at length you will be able to profit in Alchemy and in Medicine.
But so long as, relying on fancy and opinion, you cleave to your fictitious books, you are fitted and predestinated for no one of these things.
CHAPTER H.
Concerning the Definition of the Subject and Matter of the Tincture of the Philosophers.
Before I come, then, to the process of the Tincture, it is needful that I open to you the subject thereof : for, up to the present time, this has always been kept in a specially occult way by the lovers of truth. So, then, the matter of the Tincture (when you understand me in a Spagyrical sense) is a certain thing which, by the art of Vulcan,* passes out of three essences into one essence, or it may remain. But, that I may give it its proper name, according to the use of the ancients, though it is called by many the Red Lion, still it is known by few. This, by the aid of Nature and the skill of the Artist himself, can be transmuted into a White Eagle, so that out of one two are produced ; and beyond this the brightness of gold does not shine so much for the Spagyrist as do these two when kept in one. Now, if you do not understand the use of the Cabalists and the old astronomers, you are not born by God for the Spagyric art, or chosen by Nature for the work of Vulcan, or created to open your mouth concerning Alchemical Arts. The matter of the Tincture, then, is a very great pearl and a most precious treasure, and the noblest thing next to the manifestation of the Most High and the consideration of men which can exist upon earth. This is the Lili of Alchemy and of Medicine, which the philo- sophers have so diligently sought after, but, through the failure of entire knowledge and complete preparation, they have not progressed to the perfect end thereof. By means of their investigations and experiments, only the
• Tlie office of Vulcan is llic separation of the good from the bad. So the .Ajt of Vulcan, which is .Vlchemy, is like unto death, by whicli the eternal and the temporal arc divided one from another. So also this art might be called the death of things.— ZJir Morlns Mel.iUkis, Lib. I., Tr.ict III., c. i. Vulcan is an .tslral and not a corporal fabricator. - DeCadutoMntricis^ P.tr. VI. The artist working in metals and other miner.lls tr.ansforms them into other colotirs, and in so doing his operation is like that of the heaven itself. For .is the artist excocts by me.ins of Vulcan, or the igneous element, so heaven performs the work of coction through the Sun. The Sun, therefore, is the Vulcan of heaven ac- complishing coction in the earth. — Z?^ Icteritiis. Vulcan is the fabricator and architect of all things, nor is his habita- tion in heaven only, that is, in the firmament, but equally in all the other elements.— i.i4. Meteorum, c. 4. Where the three prime principles are wanting, there .tlso the igneous essence us absent. The Igneous Vulcan is nothing else but Sulphur, Sal Nitrum. and Mercury. — Ibid., c. 5.
The Tincture of the Philosophers. 23
initial stage of the Tincture has been given to us ; but the true foundation, which my colleagues must imitate, has been left for me, so that no one should mingle their shadows with our good intentions. I, by right after my long experiences, correct the Spagyrists, and separate the false or the erroneous from the true, since, by long investigations, I have found reasons whj- I should be able justly to blame and to change diverse things. If, indeed, I had found out experiments of the ancients better than my own, I should scarcely have taken up such great labours as, for the sake, the utility, and the advantage of all good Alchemists, I have undergone willingly. Since, then, the subject of the Tincture has been sufficiently declared, so that it scarcely could or ought to be exceeded in fidelity between two brothers, I approach its preparation, and after I have laid down the experiences of the first age, I wish to add my own inven- tions ; to which at last the Age of Grace will by-and-by give its adhesion, whichever of the patriarchs, O Sophist, you, in the meantime, shall have made leaders.
CHAPTER III.
CON'CERNIXG THE PROCESS OF THE AnXIENTS FOR THE TiNCTURE OF
THE Philosophers, and a more compexdious Method by Paracelsus. The old Spagyrists putrefied Lili for a philosophical month, and afterwards distilled therefrom the moist spirits, until at length the dry spirits were elevated. They again imbued the capiU inoriuiun with moist spirits, and drew them off from it frequently by distillation until the dry spirits were all elevated. Then afterwards they united the moisture that had been drawn off and the dry spirits by means of a pelican, three or four times, until the whole Lili remained dry at the bottom. Although early experience gave this process before fixation, none the less our ancestors often attained a perfect realisation of their wish by this method. They would, howeverj have had a shorter way of arriving at the treasure of the Red Lion if they had learnt the agreement of Astronomy with Alchemy, as I have demonstrated it in the Apocalypse of Hermes.* But since every day (as Christ says for the consolation of the
• The Book of the Kevclation of Hcrmn, uiterpreted by Tbeophra^liu Paracekus, concerning the Supreiut: Secret of the World, seems to have been first brought to light by Benediclus Figulus, and appealed as a piece de risistiiire in his *' Golden and Blessed Casket of Nature's Marvels," of whicli an English translation has been very recently published. (" A Golden and Blessed Casket of Nature's >LTr\els. " By Benedictus Figulus. Now first done into English from the German original published at Frankfort in the ycir i(o3. London : James Elliott and Co. 8vo. 1893.) .■\mong the many writings which have been fabulously attributwl to Uermes, there does not seem to be any record of an apMntypte^ and it b impossible to say what forged document may have been the subject of inter- pretation by Paracelsus. As the collection of Figulus is now so readily accessible, it b somewhat superfluous to re- produce the treatise here, but since this translation claims to include everj'thing written by the physician of Hohenheim on the subject of Alchemy aiid the Universal Medicine, it is appended at this point. It should be premised that Benedictus Figulus complains bitterly of the mutilation and perversion to which the works of Paracelsus were subjected, and the Rcvtlatwn of Hermes seems in many parts to betray another hand, especially in its quotation of authorities who are not countenanced by its reputed author.
' Hermes, Plato, .\ristotle, and other philosophers, flourishing at different times, who have introduced the Arts, and more especially have explored the secrets of inferior Creation, all these have eagerly sought a means whereby man's body might be preserved from decay and become endued with immortality. To them it was answered that there is nothing which might deliver the mortal body from death ; but that there is One Thing which may postpone decay, renew youth, and prolong short human life (.is with the patriarchs). For death was laid .is a punishment upon our first parcnt>, Adam and Eve, and will never depart from all their decsendants. Therefore, the above philosophers, and many others, have
24 The Hermetic and Alchemical Writings of Paracelsus.
faithful) has its own peculiar care, the labour for the Spagyrists before my times has been great and heavy ; but this, by the help of the Holy Spirit flowing into us, will, in this last age, be lightened and made clear by my theory and practice, for all those who constantly persevere in their work with patience. For I have tested the properties of Nature, its essences and con- ditions, and I know its conjunction and resolution, which are the highest and greatest gift for a philosopher, and never understood by the sophists up to this time. When, therefore, the earliest age gave the first experience of the Tincture, the Spagyrists made two things out of one simple. But when after- wards, in the Middle Age, this invention had died out, their successors by diligent scrutiny afterwards came upon the two names of this simple, and they named it with one word, namely, Lili, as being the subject of the Tincture. At length the imitators of Nature putrefied this' matter at its proper period just like the seed in the earth, since before this corruption nothing could be born from it, nor any arcanum break forth from it. Afterwards they drew off the moist spirits from the matter, until at length, by the violence of the fire, the dry were also equally sublimated, so that, in this way, just as the rustic
sought this One Thing with great labour, and have found that that which preserves the human body from corruption, and prolongs life, conducts itself, with respect to other elements, as it were like the Heavens ; from which they understood that the Heavens are a substance above the Four Elements. And just as the Heavens, with respect to the other elements, are held to be the fifth substance (for they are indestructible, stable, and suffer no foreign admixture), so also this One Thing (compared to the forces of our body) is an indestructible essence, drying up all the superfluities of otu" bodies, and has been philosophically called by the above-mentioned name. It is neither hot and dry like fire, nor cold and moist like water, nor warm and moist like air, nor dry and cold like earth. But it is a skilful, perfect equation of all the Elements, a right commingling of natural forces, a most particular union of spiritual virtues, an indissoluble uniting of body and soul. It is the purest and noblest substance of an indestructible body, which cannot be destroyed nor harmed by the Elements, and is produced by Art. With this, Aristotle prepared an apple, prolonging life by its scent, when he, fifteen days before his death, could neither eat nor drink on account of old age. This spiritual Essence, or One Thing, was revealed from above to Adam, and was greatly desired by the Holy Fathers ; this also Hermes and Aristotle call the Truth without Lies, the most sure of all things certain, the Secret of all Secrets. It is the Last and the Highest Thing to be sought under the Heavens, a wondrous closing and finish of philosophical work, by which are discovered the dews of Heaven and the fastnesses of Eai-th. What the mouth of man cannot utter is all found hi this spirit. As Morienus says: " He who has this has all things, and wants no otlier aid. For in it are all temporal liappiness, bodily health, and earthly fortune. It is the spirit of the fifth substance, a Fount of all Joys (beneath the rays of the moon), the Supporter of Heaven and Earth, the Mover of Sea and Wind, the Oulpourer of Rain, upholding the strenglli of all things, an excellent spirit above Heavenly and other spirits, giving Health, Joy, Peace, Love ; driving away Hatred and Sorrow, bringing in Joy, expelling all Evil, quickly healing all Diseases, des- troying Poverty and miserj-, leading to all good things, preventing all evil words and thoughts, giving man his heart's desire, bringing to the pious earthly honour and long life, but to the wicked who misuse it, Eternal Punishment." This is the Spirit of Truth, which the world cannot comprehend without the interposition of the Holy Ghost, or without the instfuciron oT those who know it. The same is of a mysterious nature, wondrous strength, boundless power. The Saints, from the beginning of the world, have desired to behold its face. By Avicenna this Spirit is named the Soul of the World. For, as the Soul moves all the limbs of the body, so also does jh i!?_Sfarit muvfe alJiiodifia^ And as the Soul is In all the limbs of the Body, so also is this Spirit in all elementary created things. It is sought by many and found by few. It is beheld from afar and found near ; for it exists in cverj' thing, in every place, and at all times. It has the powers of all creatures ; its action is found in all elements, and the qualities of .-ill things are therein, even in the highest per- fection. By virtue of this essence did Adam and the Patriarchs preserve their health and live to an extreme age, some of them also flourishing in great riclics. When the philosophers had disco\'ered it, wiih great diligence and labour, they straightway concealed it under a strange tongue, and in parables, lest the same should become known to the unworthy, and the pearls be cast before swine. For if cveiyone knew it, all work and industry would cease ; man would desire nothing but this one thing, people would live wickedly, and the world be ruined, seeing that they would provoke God by reason of their avarice and superfluity. For eye hath'not seen, nor ear heard, nor hath the heart of man understood what Heaven hath naturally incorporated with this Spirit. Therefore have I briefly enumerated some of the qualities of this Spirit, to the Honour of God, that the pious may reverently praise Him in His gifts (which gift of God shall afterwai-ds come to them), and 1 will herewith shew what powers and virtues it possesses in each thing, also its outward appearance, that it may be more readily recognised. In its first state, it appears a.s an impure e.arlhly body, full of im- perfections. It then has an earthly nature, healing all sickness and wounds in the bouels of man, producing good and consuming proud flesh, expelling all stench, and healing generally, inwardly and outwardly. In its second nature, it
The Tincture of the Philosophers, 25
does at the proper time of year, they might come to maturity as one after another is wont to ascend and to fall away. Lastly, as after the spring comes summer, they incorporated those fruits and dry spirits, and brought the Magistery of the Tincture to such a point that it came to the harvest, and laid itself out for ripening.
CHAPTER IV.
CO.N'CERXING THE PROCESS FOR THE TiNXTURE OF THE PHILOSOPHERS, AS IT IS SHORTENED BY PaRACELSUS.
The ancient Spag)-rists would not have required such lengthened labour and such wearisome repetition if they had learnt and practised their work in my school. They would have obtained their wish just as well, with far less expense and labour. But at this time, when Theophrastus Paracelsus has arrived as the Monarch of Arcana, the opportunity is at hand for finding out those things which were occult to all Spag\'rists before me. Wherelore I say, Take only the rose-coloured blood from the Lion and the gluten from the Eagle. When you have mixed these, coagulate them according to the old
appears as a watery body, somewhat more beautiful than before, because (although still having its corruptions) its Virtue is greater. It is much nearer the truth, and more effective in works. In this form it cures cold and hot fcvcr^, .-uid is a specific against poisons, which it drives from heart and lungs, healing the same when injured or wounded, puri- fying the blood, and, taken three limes a day, is of great comfort in all diseases. But in its third nature it appears as an aerial body, of an oily nature, almost freed from all imperfections, in which form it does many wondrous works, pro- ducing beauty and strength of body, and (a small quantity being taken in the food) preventing melancholy and heating of the gall, increasing the quantity of the blood and seed, so that frequent bleeding becomes necessary-. It expands the blood vessels, cures withered Hmbs, restores strength to the sight, in growing persons removes what b superfluous and makes good defects in the Umbs. In its fourth nature it appears in a fiery form (not quite freed from all imperfections, still somewhat waterj- and not dried enough), wherein it has many virtues, making the old young and reviving those at the point of death. For if to such an one there be given, in wine, a barleycorn's weight of this fire, so that it reach the stomach, it goes to his heart, renewing him at once, dri\-ing away all prenous moisture and poison, and restoring the natural heat of the liver. Given in small doses to old people, it removes the diseases of age, giN-ing the old young hearts and bodies. Hence it is called the Elixir of Life. In its fifth and last nature, it appears in a glorified and illuminated form, without defects, shining like gold and silver, wherein it possesses all preWous powers and virtues in a higher and more wondrous degree. Here its natural works are taken for miracles. When applied to the roots of dead trees they rcvi\-e, bringing forth leaves and fruit. A lamp, the oil of which is mingled with this spirit, continues to bum for ever without diminution. It converts cr^'stals into the most precious stones of all colours, equal to those from the mines, and does majTi other incredible wonders which may not be revealed to the unworthy. For it heals all dead and living bodicA u-ithout other medicine. -^ Here Christ is my witness that I lie not, for all heavenly influences are united and combined therein. This essence also reveals all treasures in earth and sea, converts all meullic bodies into gold, and there i.s nothing like unto it under Heaven. This spirit is the secret, hidden from the beginning, yet granted by God to a few holy men for the revealing of these riches to His Glory— dwelling in fier>- form in the air, and leading earth with itself to heaven, while from its body there flow whole river* of liiing water. This spirit flies through the midst of the Heavens like a morning mist, leads its buniing fire into the w.-itcr, and has its shining realm in the heavens. And although these writings may be regarded as false by the reader, yet to the initiated they are true and possible, when the hidden sense is properly understood. For Gdd is wonderful in His works, and His wisdom is without end. This spirit in its fiery form Ls called a Sandaraca, in the aerial a Kybrick, in the watery an .lUoth, in the earthly Alcohoph and Aliocosoph. Hence they are deceived by these names who, seeking without instruction, think to find this Spirit of Life in things foreign to our Art. • For although this spirit which we seek, on account of its qualities, is called by these names, yet the same is not in these bodies and cannot be in them. For a refined spirit cannot appear except in a body suitable to its nature. And, by however many names it be called, let no one imagine there be different spirits, for, say what one will, there is but one spirit working ever>'whcre and in all things. That is the spirit which, when rising, illumines the Heavens, when setting incorporates the purity of Earth, and when brooding has embraced the Waters. This spirit is named Raphael, the Angel of God, the subtlest and purest, whom the others all obey as their King. This spiritual substance is neither heavenly nor hellish, but an airy, pure, and hearty body, midway between the highest and lou-cst, without reason, but fruitful in works, and the most select and beautiful of all other heavenly things. This work of God is far too deep for understanding, for it is the last, greatest, and highest -iecret of Nature. It is the Spirit of God, which in the Beginning filled the earth and brooded over the waters, which the world cannot grasp without the gracious interposition of the Holy Spirit and instruction from those who know it, which also the whole world desires for its virtue, and which cannot be prized enough. For it reaches to the planets, raises the clouds, drives away mists, gives
26 The Hermetic and Alchemical Writings of Paracelsus,
process, and you will have the Tincture of the Philosophers, which an infinite number have sought after and very few have found. Whether you will or not, sophist, this Magistery is in Nature itself, a wonderful thing of God above Nature, and a most precious treasure in'this Valley of Sorrows. If you look at it from without it seems a paltry thing to transmute another into something far more noble than it was before. But you must, nevertheless, allow this, and confess that it is a miracle produced by the Spagyrist, who by the art of his preparation corrupts a visible body which is externally vile, from which he excites another most noble and most precious essence. If you, in like manner, have learnt anything from the light of Aristotle, or from us, or from the rules of Serapio, come forth, and bring that knowledge experimentally to light. Preserve now the right of the Schools, as becomes a lover of honour and a doctor. But if you know nothing and can do nothing, why do you despise me as though I were an irrational Helvetian cow, and inveigh against me as a wandering vagabond ? Art is a second Nature and a universe of its own, as experience witnesses, and demonstrates against you and your idols. Sometimes, therefore, the Alchemist compounds certain simples, which he
ils light to all ihini's, turns everything into Sun and Moon, bestows all health and abundance of treastue, cleanses the leper, brightens the eyes, banishes sorrow, heals the sick, reveals all hidden treasures, and, generally, cures all diseases. Through this spirit have the philosophers invented the Seven Liberal Arts, and thereby gained their riches. Through the same Moses made the golden vessels in the Ark, and King Solomon did many beautiful works to the honour of God. Therewith Moses built the Tabernacle, Noah the Ark, Solomon the Temple. By this ^zra restored the Law, and Miriam, Moses' sister, was hospitable ; Abraham, Isaac, and Jacob, and other righteous men, have had lifelong abund- ance and riches ; and all the saints possessing it have therewith praised God. Therefore is its acquisition very hard, more than that of gold and silver. For it is the best of all things, because, of all things mortal that man can desire in this world, nothing can compare with it, and in it alone is truth. Hence it is called the Stone and Spirit of Truth ; in its works is no vanity, its praise cannot be sufficiently expressed. I am unable to speak enough of its virtues, because its good qualities and powers are beyond human thoughts, imutterable by the tongue of man, and ih it are found the properties of all things. Yea, there is nothing deeper in Nature. O unfathomable abyss of God's Wisdom, which thus hath united and comprised in the virtue and power of this One Spirit the qualities of all existing bodies ! O unspeakable honour and boundless joy granted to mortal man ! For the destructible things of Nature are restored by virtue of the said spirit. O mysterj- of mysteries, most secret of all secret things, and healing and medicine of all things ! Thou last discovery- in earthly natures, last best gift to Patriarchs and Sages, greatly desired by the whole world I Oh, what a wondrous and laudable spirit is purity, in which stand all joy, riches, fruitfulness of life, and art of all arts, a power which to its initiates grants all material joys 1 O desirable knowledge, lovely above all things beneath the circle of the Moon, by which Nature is strengthened, and heart and limbs are renewed, blooming youth is preserved, old age driven away, weakness destroyed, beauty in its perfection preserved, and abundance ensured in all things pleasing to men ! O thou spiritual substance, lovely above all things I O thou wondrous power, strengthening all the world! O thou invincible virtue, highest of all that is, although despised by the ignorant, yet held by the wise in great praise, honour, and glor>^, that -proceeding from humours — wakest the dead, expcllest diseases, restorest the voice of the dying ! O thou treasure of treasures, mystery of mysteries, called by Avicenna " an unspeakable substance," the purest and naost perfect soul of the world, than which there is nothing more costly under Heaven, unfathomable in nature and power, wonderful in virtue and works, having no equal among creatures, possessing the virtues of all bodies under Hea\en ! For from it flow the water of life, the oil and honey of eternal healing, and thus bath it nourisheil them with honey and • water from the rock. Therefore, saith Morienus : " He who hath it, the same also hath all things." Blessed art Thou," Lord God of our fathers, in that Thou hast given the prophets this knowledge and understanding, that they have hidden these things (lest they should be discovered by the blind, and those drowned in worldly godlessness) by which the wise and the pious have praised Thee ! For the discoverers of the mystery of this thing to the unworthy are bre.^kcrs of the seal of Heavenly Revelation, thereby offending God's Majesty, and bringing upon themselves many misfortunes and the punishments of God. Therefore, I beg all Christians, possessing this knowledge, to communicate the same to nobody, except it be to one living in Godliness, of well-proved virtue, and praising God, Who has given such a treasure to man. For many seek, but few find it. Hence the impure and those living in vice are unworthy of it. Therefore is this Art to be shewn to all God-fearing persons, because it cannot be bought with a price. I testify before God that 1 lie not, although it appear impossible to fools, that no one has hitherto explored Nature so deeply. The Almighty be praised for having created this Art and for revealing it to God-fearing men. Amen. And thus is fulfilled this precious and excellent work, called the revealing of the occult spirit, in which He hidden the secrets and mysteries o* the world. But this spirit is one genius, and divine, wonderful, and lordly power. For it embraces the whole world, and overcomes the Elements and the fifth Subst.ance. To our Trismegislus Spagj-rus, Jesus Christ, be praise and glory immortal. Amen.
The Tincture of the Philosophers. 27
afterwards corrupts according to his need, and prepares thence another thing. For thus very often out of many things one is made, which effects more than Nature of herself can do, as in Gastaynum it is perfectly well known that Venus is produced from Saturn ; in Carinthia, Luna out of Venus ; and in Hungary, Sol out of Luna ; to pass over in silence for the time being the transmutations of other natural objects, which were well known to the Magi, and more wonderfully than Ovid narrates in his Metamorphoses do they come to the light. That you may rightly understand me, seek your Lion in the East, and your Eagle in the South, for this our work which has been undertaken. You will not find better instruments than Hungary and Istria produce. But if you desire to lead from unity by duality in trinity with equal permutation of each, then you should direct your journey to the South ; so in Cyprus shall you gain all your desire, concerning which we must not dilate more profusely than we have done at present. There are still many more of these arcana which exhibit transmutations, though they are known to few. And although these may by the Lord God be made manifest to anyone, still, the rumour of this Art does not on that account at once break forth, but the Almighty gives therewith the understanding how to conceal these and other like arts even to the coming of Elias the .Artist, at which time there shall be nothing so occult that it shall not be revealed. You also see with your eyes (though there is no need to speak of these things, which may be taken derisively by some) that in the fire of Sulphur is a great tincture for gems, which, indeed, exalts them to a loftier degree than Nature by herself could do. But this gradation of metals and gems shall be omitted by me in this place, since I have written sufficiently about it in my Secret of Secrets, in my book on the Vexations of -Alchemists, and abundantly elsewhere. As I have begun the process of our ancestors with the Tincture of the Philosophers, I will now perfectly conclude it.
CHAPTER V. Concerning the Conclusion of the Process of the Ancients,
MADE BY PaR.VCELSL'S.
Lastly, the ancient Spagyrists having placed Lili in a pelican and dried it, fixed it by means of a regulated increase of the fire, continued so long until from blackness, by permutation into all the colours, it became red as blood, and therewith assumed the condition of a salamander. Rightly, indeed, did they proceed with such labour, and in the same way it is right and becoming that everyone should proceed who seeks this pearl. It will be very difficult for me to make this clearer to you unless you shall have learnt in the School of the Alchemists to obser\-e the degrees of the fire, and also to change your vessels. F^or then at length you will see that soon after your Lili shall have become heated in the Philosophic Egg, it becomes, with wonderful appearances, blacker than the crow ; afterwards, in succession of time, whiter than the swan ; and at last, passing through a yellow colour, it turns out more red than
28 The Hermetic and Alchemical Writings of Paracelsus.
ty
♦•.
■^
any blood. Seek, seek, says the first Spagyrist, and you shall find ; knock, and it shall be opened unto you. It would be impious and indecorous to put food in the mouth of a perfidious bird. Let her rather fly to it, even as I, with others before me, have been compelled to do. But follow true Art ; for this will lead you to its perfect knowledge. It is not possible that anything should here be set down more fully or more clearly than I have before spoken. Let your Pharisaical schools teach you what they will from their unstable and slip- pery foundation, which reaches not its end or its aim. When at length you shall have been taught as accurately as possible the Alchemistic Art, nothing in the nature of things shall then at length be so difficult which cannot be made manifest to you by the aid of this Art. Nature, indeed, herself does not bring forth anything into the light which is advanced to its highest perfection, as can be seen in this place from the unity, or the union, of our duality. But a man ought by Spagyric preparations to lead it thither where it was ordained by Nature. Let this have been sufficiently said by me, concerning the process of the ancients and my correction of the Tincture of the Philosophers, so far as relates to its preparation.
Moreover, since now we have that treasure of the Egj'ptians in our hands, it remains that we turn it to our use : and this is offered to us by the Spagyric Magistery in two ways. According to the former mode it can be applied for the renewing of the body ; according to the latter it is to be used for the trans- mutation of metals. Since, then, I, Theophrastus Paracelsus, have tried each of them in diff'erent ways, I am willing to put them forward and to describe them according to the signs indeed of the work, and as in experience and proof they appeared to me better and more perfectly.
CHAPTER VI.
Concerning the Tr.vnsmutation of Met.\ls by the Perfection of Medicine.
If the Tincture of the Philosophers is to be used for transmutation, a pound of it must be projected on a thousand pounds of melted Sol. Then, at length, will a Medicine have been prepared for transmuting the leprous moisture of the metals. This work is a wonderful one in the light of Nature, namely, that by the Magistery, or the operation of the Spagyrist, a metal, which formerly existed, should perish, and another be produced. This fact has rendered that same Aristotle, with his ill-founded philosophy, fatuous. For truly, when the rustics in Hungar}' cast iron at the proper season into a certain fountain, commonly called Zifterhrunnen, it is consumed into rust, and when this is liquefied with a blast-fire, it soon exists as pure Venus, and never more returns to iron. Similarly, in the mountain commonly called Kuttcnberg, they obtain a lixivium out of marcasites, in which iron is forthwith turned into Venus of a high grade, and more malleable than the other produced by Nature. These things, and more like them, are known to simple men rather
The Tiyicttire of the Philosophers. 29
than to sophists, namely, those which turn one appearance of a metal into another. And these things, moreover, through the remarkable contempt of the ignorant, and partly, too, on account of the just envj' of the artificers, remain almost hidden. But I myself, in Istria, have often brought Venus to more than twenty-four (al. 38) degrees, so that the colour of Sol could not mount higher, consisting of Antimony or or Quartal, which V^cnus I used in all respects as other kinds.
But though the old artists were very desirous of this arcanum, and sought it with the greatest diligence, nevertheless, very few could bring it by means of a perfect preparation to its end. For the transmutation of an inferior metal into a superior one brings with it many difficulties and obstacles, as the change of Jove into Luna, or Venus into Sol. Perhaps on account of their sins God willed that the Magnalia of Nature should be hidden from many men. For sometimes, when this Tincture has been prepared by artists, and they were not able to reduce their projection to work its effects, it happened that, by their carelessness and bad guardianship, this was eaten up by fowls, whose feathers thereupon fell off, and, as I myself have seen, grew again. In this way transmutation, through its abuse from the carelessness of the artists, came into Medicine and Alchemy. For when they were unable to use the Tincture according to their desire, they converted the same to the renovation of men, as shall be heard more at large in the following chapter.
CHAPTER VII. Concerning the Renovation of Men.
Some of the first and primitive philosophers of Eg)-pt have lived by means of this Tincture for a hundred and fifty years. The life of many, too, has been extended and prolonged to several centuries, as is most clearly shewn in different histories, though it seems scarcely credible to any one. For its power is so remarkable that it extends the life of the body beyond what is possible to its congenital nature, and keeps it so firmly in that con- dition that it lives on in safety from all infirmities. And although, indeed, the body at length comes to old age, nevertheless, it still appears as though it were established m its primal youth.
So, then, the Tincture of the Philosophers is a Universal Medicine, and consumes all diseases, by whatsoever name they are called, just like an invisible fire. The dose is very small, but its effect is most powerful. By means thereof I have cured the leprosy, venereal disease, dropsy, the falling sickness, colic, scab, and similar afflictions ; also lupus, cancer, noli-me- tangere, fistulas, and the whole race of internal diseases, more surely than one could believe. Of this fact Germany, France, Italy, Poland, Bohemia, etc., will afford the most ample evidence.
Now, Sophist, look at Theophrastus Paracelsus. How can your Apollo, Machaon, and Hippocrates stand against me? This is the Catholicum of the
w
30 The Hermetic and Alchemical Writings of Paracelsus.
Philosophers, by which all these philosophers have attained long life for resisting diseases, and they have attained this end entirely and most effectually, and so, according to their judgment, they named it The Tincture of the Philosophers. For what can there be in the whole range of medicine greater than such purgation of the body, by means whereof all superfluity is radically removed from it and transmuted ? For when the seed is once made sound all else is perfected. What avails the ill-founded purgation of the sophists since it removes nothing as it ought ? This, therefore, is the most excellent foundation of a true physician, the regeneration of the nature, and the restoration of youth. After this, the new essence itself drives out all that is opposed to it. To effect this regeneration, the powers and virtues of the Tincture of the Philosophers were miraculously discovered, and up to this lime have been used in secret and kept concealed by true Spagyrists.
Here ends the Book concerning the Tincture of the Philosophers.
THE GRADATIONS OF METALS.
PREFACE.
WE now purpose to speak concerning gradations,* and those of such a kind that a metal dissolved or digested in them can be promoted to the degree of Sol and transmuted. Many persons endeavour to transmute the lesser metals into silver, and others, of a mediocre nature, into gold, with some difference, however, in their conjunction, so that in a cineritium, by transmutation of graduation, the lesser metals may be brought to the perfection of the greater ones — a perfection which answers any suitable tests. We will set down, then, in this place, fourteen gradations. Many others may be found, but these we willingly forget, and have collected those only which are established by experience, and are worth writing about. These we arrange with a triple differentiation. Some are strong waters, others are oils, and the rest liquids. These we arrange in a like order, as is clear from our method of treating them. That is to say, we put, first of all, strong waters, secondly oils, and lastly liquids.
The First Grad.\tion.
Take of Vitriol, Alum, and Salt Nitre, two pounds each ; of Flos Aeris, Crocus of Mars, and Hsematitis, a quarter of a pound each ; of Cinnabar, a pound and a half; of Antimony,! three-eighths of a pound ; of Arsenic, one- eighth of a pound.
Let all be distilled with a verj- strong fire into strong water, which purify and clarify after the method of such waters, and dissolve therein cemented Luna, or Part with Part, Luna and Venus ; then put it in digestion for a month. Afterwards take out the residuum by fulmination, and thus you will
• The tenn gradation is used by Paracelsus in more than one sense ; here it is the process by which one substance is developed into another. Care must be taken to distingtiish between this and the grades of metals, etc. Thus, in gold there are said to be twenty-four grades ; in silver thirty-two grades of softness ; in iron fortj'-six grades of hardness ; in lead eighteen degrees of flu-vibility ; twelve of malleation in copper ; in Mercury eighty-three properties or branches. — CAirur^gia ^fincr, Lih. III. Preface.
t From the time of Basil Valentine, Antimony played almost as important a part in the operations of Alchemy as it performed in Medicine. It is variously described by Paracelsus. Sometimes the term b made to include all marcasites, cachimiae, talcs, ogerta, ctc.—Dr Morih Mitatlich, Tract III., c. 3. .^gain. Antimony is a mucilage, or, that you may understand me the better, firnisium.--/^/*/., c. 7. It transmutes Saturn into Venus.— Z)^ Aridura. It receives its body from Merciu-y. and is the most gross nature of Mercury, after it has been piu-ged out (that is, expelled from the prime principle). It retains all the powers and virtues of Merciuy. Of all products coming forth out of the three first principles, there is none which retains the virtue of Mercur>* more patently than Antimony. It is nothing but Mercury coagulated through the Spirit of Salt and Sulphur. But, at the same time, understand that it is derived from the gross and rough, not from the subtle nature of the said Mercttry. — i?* EUmento Aqua. Tract V., c. 5.
32 The Hermetic Ufid Alchemical Writings of Paracelsus.
find it transmuted. Let that which is still in the aquafortis be precipitated and fulminated as above, and thus the remainder of the silver can be obtained. Care should be taken that the aforesaid simples be prepared and separated, first of all, in purgation, because any impurity hinders this work of transmutation very seriously.
The Second Gr.\dation. In this second gradation it is worth while to note carefully another process, it being one which can be adopted with greater gain and subtlety, as follows : Take of Saltpetre and of Cinnabar each one pound. Let them be pounded together, and the water distilled from them ; which water preserve. Do the same with an equal weight of Antimony and Arsenic' Mix together the three waters, and add of Salt Nitre, Alum, and \'itriol each one pound. Distil all again, after the manner of Aquafortis. Afterwards pour this on its Caf'ut Mottuuxi, which has been finely powdered. Again distil it to its ultimate spirit, and clarify it, just as any other aquafortis. In the case of all metals which have been dissolved in it, and have remained in digestion until perfect, its powers of operation are incredibly great. In very truth, there are latent in a composition with these ingredients all the forces of those metals which have in themselves a corporeal matter. For three of such distillations tinge so powerfully, by the force of the water, that scarcely any greater or more powerful means of working with strong waters could be found.
The Third Gradation.
The third gradation, which is reckoned as last among the strong waters, is to be understood and compounded as follows : — Take of Cinnabar, Arsenic, and .Vntimony, each half a pound, of Saltpetre two pounds, and of Sulphur half a pound. Let these be pounded together, mixed, and distilled to strong water with a very powerful fire. Afterwards take two parts of this water, of Common Alum and Alumcn Plumosum each a part and a half, of Vitriol one part, of Verdigris and Crocus of Mars each half a part. Let all these be distilled together into a strong water with a very violent fire. At length, for the whole of this water, take two parts of the Caput Morfiiitm ; and of Antimony, Verdigris, Cinnabar, and Sulphur, half a part each. Distil these from their dregs by strongly driving them into a receiver. Afterwards, in this water, when it has been clarified, dissolve half a part with ten parts of flowers of brass and crocus of Mars, and let it be digested therein. You will afterwards find more of the residuum transmuted to Sol than you would deem possible to the Art.
The Fourth Gradation.
Let us now speak about gradations made with oils, w-hich do not dissolve after the mode and form of strong waters, but in digestion, and thus accomplish their perfection. The first gradation of this kind is made with Oil of Antimony, in which is latent a wonderful tincture of redness. Let the
The Gradations of Metals. ^t,
following be the process adopted : —Take of Antimony one pound, and of sublimated Mercury half a pound. Let them both be distilled together over a powerful fire by means of an alembic, and the redness will ascend as thick as blood. This tinges and graduates all Luna into Sol, and brings the latter when pale to the highest degree of permanent colour.
The Fifth Gradation.
The fifth gradation, whereof the oil is reckoned second in order, is made in the manner which follows : — Take of the Oil of the Philosophers one pound, with which mix half a pound respectively of Calcined Alum and of Citrine Colcothar. Distil a second time, and afterwards rectify to purity and a constant colour. Put in Luna, and let it remain in digestion. Reduce what remains, separate it in aquafortis, and, lastly, fulminate by means of Saturn.
The Sixth Gradation.
The sixth gradation, third in order among the oils, is made in the following way : — Take of Live Sulphur* two pounds, and of Flax Oil (linseed oil) four pounds. Let these be formed into a compound, and this be distilled into an oil. To this let there be added the same quantity of Live Sulphur, and let it be treated just as it was for the compound. Let it be digested in horse-dung for a month, or if longer, so much the better. After this let there be added one-eighth of a pound of each of the following : Salt Nitre, Vitriol, Alum, Flos Aeris, Crocus of Mars, and Cinnabar. Distil whatever will ascend. Remove the liquids, keeping only the oils. Put these apart in a glass cucurbite, adding the species as above, and the Caput Mortuum in powder. Distil again as before. Afterwards pour it off again from the dregs, let it be putrefied a second time for a month, and further distilled. When the colours are gone or separated, keep the red, and rectify it as required. Lastly, let plates of Luna be digested at the proper time, and at length reduced by a process of fulminaticMi.
The Seventh Grad.\tion.
Gradations w'hich are produced by liquids are found in two different forms, namely, the tenacious and the watery. First let us speak concerning the tenacious. Take one pound of Honey, and in it decoct one-quarter of a pound each of Vitriol and of Alum with an eighth of a pound of lamen. Distil the water from these over a strong fire, and add thereto one-eighth of a pound each of the Caput Mortuum from a human cranium, and half a pound of Sulphur. Decoct into the form of a hepar and digest for a month ; then distil and rectify with water until pure. Afterwards add one-eighth of a pound each of Sal .'Vmmoniac, Flos Aeris, Crocus of Mars, and Alum; a quarter of a pound of N'itriol, and two ounces each of fixed Antimony and fixed Red Arsenic. Pound
• Live Sulphur is that of which fragments or particles will cohere without it being in a dissolved or fluid state.— Dt Prrfarationiius, Lib. 1., Tract ».
D
34 The Hermetic and Alchemical Writiiigs of Paracelsus.
these together, put into water, ;uid lot them stand in heat for ten days. After- wards let the Hquid be separated from the dregs. Purify and project into the mixture metallic plates ; then let them remain in moderate digestion until perfect. Lastly, let the matter be burnt, separated, and fulminated.
The Eighth Gradation.
The gradation by the second liquid is as follows :
Take a sufficient quantity of aquafortis. In one part thereof dissolve Sol, in another part Venus, in another part Mars. Mix these solutions together, and afterwards distil the water from them. Pour this again on its dregs, and once more distil and pour as before, until a thick liquid is produced therefrom. To this add five parts of distilled and prepared Honey. Let all be digested for a month, and afterwards separate the phlegma. Keep the liquid, and in it let projected metallic plates be digested for a month. Lastly, let it be coagulated into a mass, and into one distinct bodj\ Let this be sub- jected to a process of fulmination and quartation. Fulminate a second time, and thus will be found an excellent transmutation by means of liquid.
The Ninth Gradation.
By the third liquid the ninth gradation is made in the following manner : Take aquafortis, in which dissolve Verdigris, and let both be kept together in horse dung for the space of a month. Now distil the water from the dregs, pour it on again, distil and pour it over several times, until an oil is produced from it. Into that liquid put metallic filings, and in the course of its being digested you will find a transmutation. Although the liquid may be small in quantity, nevertheless it graduates most effectually, and affects the very largest amount of metal in proportion to its own quantity.
The Tenth Gradation.
In the following manner the fourth liquid is to be understood : Take the best Aquafortis, and in it dissolve as much Steel as possible. Let these remain in digestion for a month, and from them will be formed a compound of one colour. Let this compound also be distilled into a liquid, in which metallic filings must remain in digestion until the liquid is incorpor- ated. Then let both be fulminated together— that is to say, the liquid and the metal— by means of Saturn. Then will be found this transmutation, which must be separated and prepared in the usual way.
The Eleventh Gradation.
The eleventh gradation is made by the first aqueous liquid according to the formula subjoined :
Take four pounds of the most highly purified Saltpetre, and repurge this from its phlegma by combustion. Add two pounds of Common Salt dulv prepared. Mix these together, and distil with an alembic six or nine times, until the Salts altogether pass over through the alembic into the receiver
The Gradations of Metals. 35
placed ready for the purpose. Then take two pounds of this Water ; two ounces each of Flowers of Antimony, Flos Aeris, Flos Martis, and Flower of Sulphur, with two ounces and a half respectively of Sal Ammoniac and of Alum. Mix all these together, and let them remain in digestion for four and twenty days. After this let them be separated in the purest water. Afterwards let Luna and the metals be graduated by digestion, fulminated by Saturn, separated by quartification, and fulminated a second time.
Twelfth Gradation.
By means of the second aqueous liquid the twelfth gradation is produced in the following manner :
Take three pounds of the most highly corrected Vinttm Ardetis ; one pound of the Water of Saltpetre ; half a pound of the Water of Common Salt ; and three quarters of a pound respectively of Vitriol, Alumen Plumosum, and Alumen Aochi. Let these be combined to form a mixture, and distil this six times from the Caput Mortmim. In this water let metals be digested, when they will be fixed and transmuted, as we have said above concerning the others.
The Thirteenth Grad.vtion. By the third aqueous liquid the thirteenth gradation is produced in the following manner :
Take one pound of Isteris of Blood. Distil it thirteen times from its dregs, and place in it two ounces each of Flos Aeris and of Sulphur. Let them be dissolved.in horse-dung for a month. Afterwards put in Calx Lunae, so that the colour and substance may be consumed. Afterwards let them be coagu- lated and fulminated in Saturn. Know that in this liquid common Mercurj', as well as that of metals, is coagulated according to the conditions of Transmutation.
The Fourteenth Gradation. The fourth liquid in this place is the Water of Mercun,-, which is made for the fourteenth gradation as follows below :
Take one pound of Mercury sublimated twenty times with Sal Ammoniac, and one ounce respectively of the Flowers of Venus, Mars, Sulphur, and Antimony. Grind and mix all together, and then let them be resolved into a water. This water requires no other labour whatever. Metals projected into it, digested for a short time, and afterwards fulminated, are graduated in a wonderful manner.
Here ends the Book of Gradations.
D2
THE TREASURE OF TREASURES FOR ALCHEMISTS. By Philippus Theophrastus Bombast, Paracelsus the Great
NATURE beg-ets a mineral in the bowels of the earth. There are two kinds of it, which are found in many districts of Europe. The best which has been offered to me, which also has been found genuine in experimentation, is externally in the figure of the greater world, and is in the eastern part of the sphere of the Sun. The other, in the Southern Star, is now in its first efflorescence. The bowels of the earth thrust this forth through its surface. It is found red in its first coagulation, and in it lie hid all the flowers and colours of the minerals. Much has been written about it by the philosophers, for it is of a cold and moist nature, and agrees with the element of water.
So far as relates to the knowledge of it and experiment with it, all the philosophers before me, though they have aimed at it with their missiles, have gone very wide of the mark. They believed that Mercury and Sulphur were the mother of all metals, never even dreaming of making mention meanwhile of a third ; and yet when the water is separated from it by Spagyric Art the truth is plainly revealed, though it was unknown to Galen or to Avicenna. But if, for the sake of our excellent physicians, we had to describe only the name, the composition, the dissolution, and coagulation, as in the beginning of the world Nature proceeds with all growing things, a whole year would scarcely suffice me, and, in order to explain these things, not even the skins of numerous cows would be adequate.
Now, I assert that in this mineral are found three principles, which are Mercury, Sulphur, and the Mineral Water which has served to naturall)- coagulate it. Spagyric science is able to extract this last from its proper juice when it is not altogether matured, in the middle of the autumn, just like a pear from a tree. The tree potentially contains the pear. If the Celestial Stars and Nature agree, the tree first of all puts forth shoots in the month of March ; then it thrusts out buds, and when these open the flower appears, and so on in due order, until in autumn the pear grows ripe. So is it with the minerals. These are born, in like manner, in the bowels of the earth. Let the Alchemists who are seeking the Treasure of Treasures carefully note this. I will shew them the way, its beginning, its middle, and its end. In the
The Treasure of Treasures. 37
following treatise I will describe the proper Water, the proper Sulphur, and the proper Balm thereof. By means of these three the resolution and com- position are coagulated into one.
Concerning the Sulphur of Cinnabar.
Take mineral Cinnabar and prepare it in the following manner. Cook it with rain water in a stone vessel for three hours. Then purify it carefully, and dissolve it in Aqua Regis, which is composed of equal parts of vitriol, nitre, and sal ammoniac. Another formula is vitriol, saltpetre, alum, and common salt.
Distil this in an alembic. Pour it on again, and separate carefully the pure from the impure thus. Let it putrefy for a month in horse-dung ; then separate the elements in the following manner. If it puts forth its sign,* commence the distillation by means of an alembic with a fire of the first degree. The water and the air will ascend ; the fire and the earth will remain at the bottom. Afterwards join them again, and gradually treat with the ashes. So the water and the air will again ascend first, and afterwards the element of fire, which expert artists recognise. The earth will remain in the bottom of the vessel. This collect there. It is what many seek after and few find.
This dead earth in the reverberator)' you will prepare according to the rules of Art, and afterwards add fire of the first degree for five days and nights. When these have elapsed you must apply the second degree for the same number of days and nights, and proceed according to Art with the material enclosed. At length you will find a volatile salt, like a thin alkali, containing in itself the Astrum of fire and earth. t Mix this with the two elements that have been preserved, the water and the earth. Again place it on the ashes for eight days and eight nights, and you will find that which has been neglected by many Artists. Separate this according to your experience, and according to the rules of the Spagyric Art, and you will have a white earth, from which its colour has been extracted. Join the element of fire and salt to the alkalised earth. Digest in a pelican to extract the essence. Then a new earth will be deposited, which put aside.
Concerning the Red Lion. Afterwards take the lion in the pelican which also is found [atj first, when you see its tincture, that is to say, the element of fire which stands above the water, the air, and the earth. Separate it from its deposit by trituration.
• The Sign is nothing else than the mark left by an operation. The home constructed by the architect is the sign of his handicraft, whereby his skill and art are determined. Thus the sign is the achievement \Ki^V.—De Colua.
t The earth also has its .\strum, its course, its order, just as much as the Firmament, but peculiar to the element. So also there is an Astrum in the water, even as in the earth, and in like manner with air and fire. Consequently, the upper Astrum has the .\stra of the elements for its medium, and operates through them, by an irresistible attraction. Through this operation of the superior and inferior .\stra, all things are fecundated, and led on to their end.— fx/Z/Vn/w Totius Astronomic. Without the .\stra the elements cannot flourish. ... In the Astrum of the earth all the celestial operations thrive. The Astrum itself is hidden, the bodies are manifest. . . . The motion of the earth is brought about by the Astrttm of the earth. . . . There are four .-Vstra in man (corresponding to those of the foiu: elements), for he is the lesser world. -De CaJucts, Par. 11.
38 The Hermetic and Alcheviical Writings 0/ Paracelsus.
Thus you will have the true aiirum potabile* Sweeten this with the alcohol of wine poured over it, and then distil in an alembic until you perceive no acidity to remain in the Aqua Regia.
This Oil of the Sun, enclosed in a retort hermetically sealed, you must place for elevation that it may be exalted and doubled in its degree. Then put the vessel, still closely shut, in a cool place. Thus it will not be dissolved, but coagulated. Place it again for elevation and coagulation, and repeat this three times. Thus will be produced the Tincture of the Sun, perfect in its degree. Keep this in its own place.
Concerning the Green Lion.
Take the vitriol of Venus, t carefully prepared according to the rules of Spagyric Art, and add thereto the elements of water and air which you have reserved. Resolve, and set to putrefy for a month according to instructions. When the putrefaction is finished, you will behold the sign of the elements. Separate, and you will soon see two colours, namely, white and red. The red is above the white. The red tincture of the vitriol is so povv-erful that it reddens all white bodies, and whitens all red ones, which is wonderful.
Work upon this tincture by means of a retort, and you will perceive a blackness issue forth. Treat it again by means of the retort, repeating the operation until it comes out whitish. Go on, and do not despair of the work. Rectify until you find the true, clear Green Lion, which you will recognise by its great weight. You will see that it is heavy and large. This is the Tincture, transparent gold. You will see marvellous signs of this Green Lion, such as could be bought by no treasures of the Roman Leo. Happy he who has learnt how to find it and use it for a tincture !
This is the true and genuine Balsam, J the Balsam of the Heavenly Stars, suffering no bodies to decay, nor allowing leprosy, gout, or dropsy to take root. It is given in a dose of one grain, if it has been fermented with Sulphur of Gold.
Ah, Charles the German, where is your treasure? Where are your philosophers ? Where your doctors ? Where are your decocters of woods, who at least purge and relax ? Is your heaven reversed ? Have your stars wandered out of their course, and are they straying in another orbit, away
^ Aitrum PotabiUy that is, Potable Gold, Oil of Gold, and Quintessence of Gold, are distinguished thus. Auruvt PotibiU is gold rendered potable by interniLvture with other substances, and with liquids. Oil of Gold is an oil ex- tracted from the precious metal without the addition of anything. The Quintessence of Gold is the redness of gold extracted therefrom and separated from the body of the metal. — De Membits Contrtictis^ Tract II., c. 2.
t If copper be pounded and resolved without a corrosi\e, you have Vitriol. I-'rom this may be prepared the quint- essence, oil, and liquor \.h^reoi.—De Mordh Tiirtareh, Cuprine Vitriol is Vitriol cooked vj\l\i Coppur. — Dg Morbi* l^ermium, P.-ir. 6. Chalcanthum is present in Venus, and Venus can by separation be reduced into Chalcanthum. — Chirurgm Magna. Pars. III., Lib. IV.
t There is, indeed, diffused through all things a Balsam created by God, without which putrefaction would im- mediately supervene. Thus, in corpses which are anointed with Balsam we see that corruption is arrested, and thus in the physical body we infer that there is a certain natural and congenital Balsam, in the absence of which the living and complete man would not be safe from putrefaction. Nothing removes this Balsam but death. But this kind differs from what is more commonly called Balsam, in that the one is conservative of the living, and the other of the dead.— Chirurgia Magna, Pt. II., Tract II., c. 3. The confection of Balsam requires special knowledge of chemistry, and it was first discovered by the Alchemists. —/i/t/. , Pt. I., Tract II., c. 4.
The Treasure of Treasures. 39
trom the line of limitation, since your eyes are smitten with blindness, as by a carbuncle, and other thing's making a show of ornament, beauty, and pomp? If vour artists only knew that their prince Galen —they call none like him — was stickini^ in hell, from whence he has sent letters to me, they would make the sign of the cross upon themselves with a fox's tail. In the same way your Avicenna sits in the vestibule of the infernal portal ; and I have disputed with him about his aitntm f'vtahile, his Tincture of the Philosophers, his Quintessence, and Philosophers' Stone, his Mithridatic, his Theriac, and all the rest. O, you hypocrites, who despise the truths taught you by a true physician, who is himself instructed by Nature, and is a son of God himself! Come, then, and listen, impostors who prevail onlj- by the authority of your hiyh positions ! After my death, my disciples will burst forth and drag you to the light, and shall expose your dirty drugs, wherewith up to this time you have compassed the death of princes, and the most invincible magnates of the Christian world. Woe for your necks in the day of judgment ! I know that the monarchy will be mine. Mine, too, will be the honour and glory. Not that I praise myself: Nature praises me. Of her I am born ; her I follow. She knows me, and I know her. The light which is in her I have beheld in her; outside, too, I have proved the same in the figure of the microcosm, and found it in that universe.
But I must proceed with my design in order to satisfy my disciples to the full extent of their wish. I willingly do this for them, if only skilled in the light of Nature and thoroughly practised in astral matters, they finally become adepts in philosophy, which enables them to know the nature of every kind of water.
Take, then, of this liquid of the minerals which I have described, four parts by weight ; of the Earth of red Sol two parts ; of Sulphur of Sol one part. Put these together into a pelican, congelate, and dissolve them three times. Thus you will have the Tincture of the Alchemists. We have not here described its weight : but this is given in the book on Transmutations.*
So, now, he who has one to a thousand ounces of the Asiriim Solis shall also tinge his own body of Sol.
If you have the Astrum of Mercury, in the same manner, you will tinge the whole body of common Mercury. If you have the Astrum of Venus you will, in like manner, tinge the whole body of Venus, and change it into the best metal. These facts have all been proved. The same must also be under- stood as to the Astra of the other planets, as Saturn, Jupiter, Mars, Luna, and the rest. For tinctures are also prepared from these : concerning which we now make no mention in this place, because we have already dwelt at sufficient length upon them in the book on the Nature of Things and in the Archidoxies. So, too, the first entity of metals and terrestrial minerals have been made sufficiently clear for .Alchemists to enable them to get the Alchemists' Tincture.
• It is didicutt to identify the treatise to which reference is made here. It does not seem to be the seventh book concerning The Nature of Things, nor the ensuing tract on Cemettts. The general question of natural and artificial weight is discussed in the Aurora o/tfu Philoiophtrs. No detached work on Transmutations has come down to us.
40 The Hermetic and Alche^nical Writings of Paracelsus.
This work, the Tincture of the Alchemists, need not be one of nine months ; but quickly, and without any delay, you may go on by the Spaygric Art of the Alchemists, and, in the space of forty days, you can fix this alchemical substance, exalt it, putrefy it, ferment it, coagulate it into a stone, and produce the Alchemical Phoenix.* But it should be noted well that the Sulphur of Cinnabar becomes the Flying Eagle, whose wings fly away without wind, and carry the body of the phoenix to the nest of the parent, where it is nourished by the element of fire, and the young ones dig out its eyes : from whence there emerges a whiteness, divided in its sphere, into a sphere and life out of its own heart, by the balsam of its inward parts, according to the property of the cabalists.
* Know that the Phoenix is the soul of the Iliaster (that is, the first chaos of the matter of aJl things), also the Iliastic soul in man. — Liher Azoth^ S. V., Practica Linea Vitre.
Here ends the Tre.^sure of the Alchemists.
CONCERNING THE TRANSMUTATIONS OF METALS AND OF CEMENTS.
By THEOPHRASTUS.
JUST as we have given instructions concerning other transmutations, in the same way also we will fulfil our task with reference to cements. We
will make mention of six cements, under which, indeed, all the kinds of cements will be comprised, with which we shall deal singly in serial order according to the recipps and modes of operation. The consideration has to be made general in all respects, so that all the cements may be reduced to one mode of fixation and colouring. These two conditions should not be separated, but they should always persist and remain together in one cineration, coloration, and quartation, just as the properties of true gold are conditioned.
This book on cements does, not state how inferior metals are to be trans- muted into others, as lead into copper, or iron into copper, etc. But this at least it teaches : how metals may be cemented into the chief metal, gold, that is, Sol. For cements with other recipes cannot perfectly fulfil their operation for transmuting to other metals ; but in these only there is a complete and rapid work of transmutation into Sol, which masters all the other metals, not, indeed, by quartation, but by colouring and tincture.* And notice should be taken what are the bodies which confer their own concordance as though belonging to the same species. For there are some bodies which are receptive, and others which are not so. Some have first of all to be reduced
* From all thai has come down to us concerning the labours and investigations of the old philosophers, we see how indefatigable was their search after the best method for preserving and lengthening life. But Ijcing themselves devoid of a perfect instruction in the preparation of medicines, they did not hesitate to have recourse to the .\Ichemists, and thus, by the combined labours of both parties, there at length arose a genuine science of pharmacy, which then, by means of various chcmicil experiments devoted to medicine, was m.irvellously propagated and increased. But that which they call the Tincture excelled all. Yet, at the same time, it had fallen into a certain discredit, owing to the gold-makers, who thought it chiefly useful for the transmutation of metals. The philosophers of old having compounded the Tincture, whereby they transmuted the coloinrs of metals and purged away their dross, as might have been expected, next began to think of making use of it for the purpose of Medicine ; and seeing that the flowers of the metals were endowed with greater \-irtues than the metals themselves, they attempted to utilize these in the interests of the ph>-sician. Accordingly, whether from the benignant disposition of Heaven or through the fertility of their minds, those Tinctiu-es were discovered and improved, the efficaci' of which is borne witness to by ancient manuscripts, which mantiscripts have been suppressed by the crowd of pscudo-medici ; but we do not hesitate to publish them. — CAtrurg-ia Magnn^ Tract III., c. I.
42 The Hermetic atid Alchemical Wrilings of Paracelsus.
to their flowers ; with others this is not necessary. In like manner, some \ species colour according to the red Sol, others according to the clayey Sol ; some in flux, some in half cement. In like manner, too, diligent attention should be paid to fire, as being that wherein all cements chiefly lie concealed, and wherein they gain their power of operation. Fire contains within itself the whole of Alchemy by its native power to tinge, graduate, and fix, which is, as it were, born with it and impressed upon it.* Every elaborator of cements, too, must attend carefully to the method of the process ; for the method is even of greater moment than the prescription or recipe.
So, then, let us proceed to the series of the six cements, as being those wliereby all cements are regulated. .Among these the first is the Royal Cement. Paying little heed to the method of the ancients, we will follow experience as our guide, and those prescriptions which experience proves to be of no use we will omit. Thus : —
Take Flower of Brass, Antimony, Brick Tiles, Common Salt, of each half a pound. Having pounded all these very small and mixed them together, let them be imbibed with wine and dried. Repeat this process twenty-four times. With this powder let plates of Luna be cemented, in a moderate degree of fire, for four hours. Then at length take Regulus, plated and crude from the former process, and cement it with the same materials and an equal degree of fire, repeating the operation four or five times. Afterwards, having fulminated it again with cinders or ashes, reduce it once more to Luna. The instruments, such as the melting vessels, etc., must be thoroughly luted and stopped up. And although what we here set down is a somewhat lengthy process, yet you must know we make it so for the reason that experience teaches us there is no good in short processes by fire. Indeed, seeing that the continuance and force of the fire supply the chief fixation for the Royal Cement, it would really be far better if the substances spoken of were left for four days in the same kind of cement.
Note, too, that the flowers of brass should be extracted from copper by means of vitriol. For herein is contained some natural fixation when it is taken thus, and that for many reasons.
So, too, the tiles should be taken from a good house ; for the roof has the power of fixing the vapours which exist in Luna, which otherwise all fly away and escape.
• Fire tries everything ; what is impure it removes, and it brings about the manifestation of pure substances. — Paramtritm, Lib. I., c. i. Fire separates the fixed from thefugitive. — ZJtr Mofbu Metaiiicis, Lib. IL, Tract L, c. i. Whatsoever pertains to separation belongs to the science of Alchemy. It tciches how to extract, coagulate, and separate every substance in its peculiar vessel.— /><" .l/or/^/j Ta>iarfis, c. 16. Whatsoever man does the planets do also, but in an alchemistic sense and process. Accordingly, as the Alchemist seeks saltpetre in nitre, mercury ia diuig, sulphur in fire, so he also seeks the firmament, which is invisible Vulcan. When be has collected these substances and h.is united them, detonation follows, of that kind which in heaven is called a thunderbolt, but the .\lchemist terms it —Bombard. For he has the power of pnxiucing thunder, as in magic, which is the philosophy of Alchemy. There are foolish people who confound it with (what is now understood as) Nigromancy, yet there is a sense in which it is properly such, and in which Nigromancy is its true name from its earliest origin, being derived from the word blackness, because its initiates walk about as black as charcoal burners. They are all Nigromantics who serve Vulcan. — De Coiica^ s. V. Paralysis,
The Transmutations of Metals and Cements. 43
Salt corrects and fixes leprous Luna, cleansing- it from its blackness. These four details should exist and be put into practice together ; but it is the fire that must be specially observed and noticed. To this cement no other metal is applied ; and after it is fulminated it discloses and exhibits gold. Therefore this cement should be considered sufficient for one.
CON'CERNING THE SeCOXD CeSIENT.
The cement which we wish to put down in the second place is only for Sol, and with regard to it there are four objects which have to be considered. The first is that Sol is sometimes found in this cement defective in the fourth or middle part, because it is not fixed, or not brought to its degree without its deficiencies, as we set down in our treatise on Gradations. Wherefore it has to be cemented in order that it may be able to retain its own volatile body, which otherwise sometimes flies off in the cement, or in the process of inciner- ation, or else in aqua fortis.
The second object is that a good deal of Sol is found which is defective in colour, and it is necessary one should know how to bring it to its perfection of colouring without diminution of its bulk, and so that the colours may remain in the specimens.
The third is that this white, imperfect colour of Sol, having the appear- ance of Luna, may be cemented, so that it may retain the colour thence acquired in everj' specimen.
The fourth concerns the weight in which the Sol is sometimes defective, so that it is esteemed as somewhat common. This must be entirely restored to it, when it proves its higher quality by its colour, and a higher grade of Sol exists, for many reasons. For the weight deceives no true artist, as the probe may, also, for many reasons.
By means of cement gold can be perfected in these four particulars so that afterwards no defect shall be found in it, nor any volatile or unfixed condition. Let the preparation of this cement be as follows : — Antimony and Flower of Brass, of each half-a-pound ; of coagulated mercurj-, one-fourth of a pound ; let all be mixed together and imbibed with red oil of antimony until the whole is reddened. Afterwards cement with it gold in verj' thin plates or grains, lique- fied by fire for twenty-four hours, without the heat being allowed to decrease, in a fusing vessel closely fastened. When this time has elapsed, take out the Regulus not acted upon by the crude antimony. Let it be liquefied with the addition of copper-green or borax, and afterwards pour it into a form. So you will have the very best and most abundant cement for rendering Sol free from defects and in its highest degree, fixed and permanent in all cements, incinerations, and quartations.
Concerning the Third Ce.ment.
So far we have set down the two fixations or cementations for Luna and Sol, which ought to be adopted when these metals are to be multiplied. But
44 The Hermetic and Alcketnical Writi7igs of Paracelsus.
others, too, have to be cemented, and afterwards placed in a colouring cement. This third cement is adapted for perfecting the other metals and rendering them fit in themselves for the tincture of the other cements. For where a metal has not been prepared and smeared over for this tincture it is not able to take it, or onl)' in a very slight degree, and by a dangerous process.
Quicksilver," which is comprised under this cement, is not among the num- ber of the metals, but only among metallic materials and malleable bodies. The cement is to be made thus : Antimony, one pound ; Saltpetre, one pound ; common Salt and Salt of Tartar, half a pound each. Having mixed all these together, put them in a dish, placed layer by layer with plates or filings of the metals. Let them be closely shut up and cemented for twelve hours with a most powerful fire, which had been originally for the first two hours only a gentle one. When this time has elapsed, let all that remains be extracted, that is to say, the loppa (refuse) along with the Regulus. This must be noted, that all cementings of this kind do not exhibit the Regulus, but some of them only the loppas. These should be afterwards treated with Saturn, according to the ordinary method, and Saturn of the same kind burnt in the vessel ; then the metal w ill be found fixed upon it. And here mark the difference of the separation by means of the jar, the cupella, or the cineritium. The metal enters into the cineritium or the cupella, but in the other case it remains on the jar. Metal of this kind, which remains on the surface of the jar, you will cement a second or a third time, as above, so that it may turn out more fixed and remain on the cineritium. When this has been done, it is fixed for receiving the tincture, which is given it by cementation.
With regard to this cement it should be remarked that two or three metals can be blended together in one mixture and one body, which will be better than before. The following is the method. Take filings of Mars, Venus, and Jupiter, or Saturn. Let therp stand in a fire of liquefaction for twelve hours. Addition. The cement will be more useful, if besides the above there be taken of Antimony and Salt each one pound ; filings of Mars, Venus, and Saturn, half a pound each. Treat them as before mentioned.
The Fourth Cement.
The fourth cement is thai which is composed of minerals containing within them a perfect metal, and losing it by means of liquefaction. Here it should be noted that metals cannot be better fixed than \\ hen they are crude. They vanish altogether in the process of liquefaction. Transmutation of this kind takes place in minerals and metals before liquefaction, so that the metals may be fixed in their own nature, or may be transmuted into some other metal. Therefore we will here comprise tv.'o cements under one. The former is
• Quicksilver is generated from the Mercuri-il prime principle. It is not ductile, and is opposed to ductility. .\lthough of all mct.ils it is chiefly assimilated to Mcrcurj-, it differs in this, that it has not received ductility from the .\rcheus, through the weakness occasioned by its small tiuanlity of salt and sulphur. It can, however, by the Spagyric process of addition, become a ductile metal, as is demonstrated by the philosophy of transmutation, which shews that it is capable of conversion into any metal. — i)e EUmtnto A^tttr, Tract III., c. 7.
The Transnmiaiions of Metals atid Cements. 45
for fixing a metal in a mineral without tr;;nsmiitation ; tlie latter for trans- muting the metal of \'enus into Sol, or some other metal. It must be remembered that there are far more excellent spirits in minerals than in metals themselves. These are they which assist the gradations and the fixations of minerals when they contain in themselves the tincture and the colours of the matter, which properties have not yet been destroyed by fire, as we fully point out in other books. The following is the prescription for fixing a metal in its own mineral : —
Take of the mineral of Mars, well ground, one pound ; to which add two pounds respectively of Antimony and Saltpetre. Cover them closely, lute them, and let them be kindled in a fire of liquefaction for twenty-four hours. Then pour them out. Diminish with some reduction and fulminate vi-ith Saturn. Thus you will find metal of the same kind, with good colour of its own, which can be tested in many waj's and demonstrated naturally. So with other minerals whereof we make no mention here. For the spirits existing crudely in metals take precedence according to their own colours and essences.
The following is the prescription for the transmutation of minerals : — Crocus of the flowers of Mars and flowers of the Crocus of V^enus, each one pound. \'itriol and Alum, each half a pound. Prepared common salt, one pound. Of the mineral, two pounds. Let all be liquefied, deprived of humidit)', and cemented for twelve hours. Afterwards let them be liquefied and fulminated in Saturn. When this is done there will be found in the vat a transmutation of the cineritium. You can even, for a transmutation of this kind, add a mixture of metals, taking into account, however, the special aptitude existing in them by means of which one can be more easily transmuted than another.
The Fifth Cement.
This fifth cemervt concerns only volatile bodies, as of common Mercurj', and metals such as Saturn, Venus, Jupiter, Mars, etc. It must be remarked that the corporal Mercuries from the metals diff'er from the common Mercury in their tincture, since they demand more tincture from the proved metals than that common one does. So, too, it should be understood that both Mercuries, the corporal and the common, should be first of all coagulated in order that they may be able to resist the cement, and to recover their corporal substance, together with their tincture and colouring, as the best metals should.
The coagulation of Mercury* is as follows : — Take Aquafortis, weakened by a solution of Luna to such a degree that it no longer has any corrosive force nor sharpness for dissolving. Into this put either of the Mercuries before spoken of: let the water be warmed a little and afterwards stirred to a thick mass. Then the Mercurv will coagulate and harden into the form oi
' Mercun' is coagulated by Lead, for no metal has greater aflRnity for Mercury than lead possesses. Coagulation is performed thus : Take Jii. of fine lead. Melt it in a vessel of clay ; remove it from the fire, and let it cool somewhat. When it approaches congelation, pour into it the same quantity of living Mercury.— ^n-Airftfjrw Magicir^ Lib. VIL
46 Tlic HerDietic and Alchemical Writings of Paracelsus.
metal. Take it out of the water ; wash until clean, and then cement it with the following: — Borax, two drams and a half; Sal ammoniac, two ounces; Crocus of the Flower of Brass, and Flower of the Crocus of Mars, each six ounces ; calcined \'itriol and calcined Alum, each two ounces ; Haematitis and Bolus Armeni, each two ounces. Let them be well pounded, mixed, and imbibed several times in urine. Afterwards let them be placed, layer by layer, in a fusing' vessel, with the junctions closed and luted. You will cement by observing the degrees of fire, gently for one hour, and then with a stronger heat for the next hour. Cement for four hours, and keep in a state of fluxion. Then put it in Saturn and fulminate. So you will have the transmutation of Mercury as we said above.
But when it has been cemented otherwise than in the w,iy now described, it can still be transmuted with the following cement : — Cinnabar and Borax, of each half a dram. Let these be liquefied into one body, which sublimate after the method of Cinnabar, so that it shall still be one body. Then add the following : Calcined Common Salt, Flowers of Brass, Crocus of Mars, Bolus, of each two ounces ; of the above-mentioned body, one dram. Let them be placed layer by layer in a crucible ; afterwards let them be slowly heated for the first six hours, and for the next six treated with a greater fire, and at last for twelve hours subjected to the most violent heat. This having been done, again sublimate as above by the aforesaid process, and on the fourth or fifth cement you will find the cinnabar fixed, which reduce and fulminate by Saturn. You will then have its transmutation as aforesaid. In this way you can proceed to transmutation with other volatile bodies.
The Sixth Cement.
It now remains to be said in what way Part with Part comes to be ce- mented so that it receives more of the tincture, and receives it sooner than by other like operations of the Artists, because Sol is fixed and graduated by the cement. It should be understood, too, that these should be cemented and both raised to the highest degree, prepared, subtilised, and re-purified ; after- wards liquefied at the same time, and made into plates in equal weight, then stratified in a crucible closely shut, with the following powder : Cinnabar, Flower of Brass, Bloodstone, half a dram each ; Sal Ammoniac, Calamine, Sulphur, Common Salt, Vitriol, Alum, and Crocus of Mars, two ounces each.
After having been well ground and mixed into one body, let them be exposed to a gentle fire, and afterwards imbibed with urine, and at length use it for the aforesaid stratification. Let them be placed at the fire six hours to liquefy : then renew and liquefy for another six hours. Do the same a third time for twelve hours ; a fourth time for twenty-four hours. Lastly, liquefy by a fulmen of Saturn. In this way you have transmutation. If, however, you have selected other metals, such as Venus or Mars, add more of the powder and more heat, that they may be able to mix and be brought to a state of transmutation.
The Transmutations of Metals and Cements. 47
Conclusion.
In these few words we would conclude our book on cements, believing that we have treated these matters with sufficcnt clearness. Although many other prescriptions for similar cementations are in vogue, we exclude them from our own enumeration, putting down in this place only those which have been by experiment proved more useful.
Here ends the Transml'tations of Metals and Cements.
THE AURORA OF THE PHILOSOPHERS. By THEOPHRASTUS PARACELSUS.
WHICH HE OTHERWISE CALLS HIS MONARCHIA.'^'
CHAPTER 1. Concerning the Origin of the Philosophers' Stone.
ADAM was the first inventor of arts, because he had knowledge of all things as well after the Fall as before, t Thence he predicted the world's destruction by water. From this cause, too, it came about that his successors erected two tables of stone, on which they engraved all natural arts in hieroglyphical characters, in order that their posterity might also become acquainted with tliis prediction, that so it might be heeded, and provision made in the time of danger. Subsequently, Noah found one of these tables under Mount Araroth, after the Deluge. In this table were described the courses of the upper firmament and of the lower globe, and also of the planets. At length this universal knowledge was divided into several parts, and lessened in its vigour and power. By means of this separation, one man became an astronomer, another a magician, another a cabalist, and a fourth an alchemist. Abraham, that Vulcanic Tubal- cain, a consummate astrologer and arithmetician, carried the Art out of the land of Canaan into Egypt, whereupon the Egyptians rose to so great a height and dignity that this wisdom was derived from them by other nations. The
* The work under this title is cited occasionally in other writings of Paracelsus, hut is not included in the gre.it folio published at Geneva in i6SS. It was iirst issued at Basle in is75, and was accompanied with copious annotations in Latin by the editor, Gerard Dome. This personage wAs a ver^' persevering collector of the literarj* remains of Para- celsus, but is not altogether free from the suspicion of h.-iving elaborated his original. The .\urora is by some regarded as an inst.-\nce in point ; though no doubt in the main it is a genuine work of the Sage of Hohcnheim, yet in some respects it does seem to approximate somewhat closely to previous schools of Alchemy, which can scu-cely be regarded as representing the actual standpoint of P.aracelsus.
t He who created man the same also created science. What has man in any place without labour? When the mandate went forth : Thou shalt live by the sweat of thy brow, there was, as it were, a new creation. When God uttered His fiat the world was made. Art, however, was not then made, nor was the light of Nature. But when Adam was expelled from Paradise, God created for him the light of Nature when He bade him live by the work of his hands. In like manner. He created for E\e her special light when He said to her ; In sorrow shalt thou bring forth children. Thus, and there, were these beings made human and earthy that were before like angelicals. . . . Thus, by the word were creatures made, and by this same word was also made the light which was necessar>' to man. . . . Hence the interior man followed from the second creation, after the expulsion from Paradise. . . . Before the Fall, that cog- nition which was requisite to man had not begun to develop in him. He received it from the angel when he was cast out of Paradise. . . . Man w.xs made complete in the order of the body, but not in the order of the arts.— Pe Cadiicis, Par. 111.
The Aurora of the Philosophers. 49
patriarch Jacob painted, as it were, the sheep with various colours ; and this was done by magic : for in the theolog)- of the Chaldeans, Hebrews, Persians, and Egpytians, they held these arts to be the highest philosophy, to be learnt by their chief nobles and priests. So it was in the time of Moses, when both the priests and also the physicians were chosen from among the Magi — the priests for the judgment of what related to health, especially in the knowledge of leprosy. Moses, likewise, was instructed in the Egyptian schools, at the cost and care of Pharaoh's daughter, so that he excelled in all the wisdom and learning of that people. Thus, too, was it with Daniel, who in his youthful days imbibed the learning of the Chaldeans, so that he became a cabalist. Witness his di\ine predictions and his exposition of those words, " Mene, _Mene, Tecclphares." These words can be understood by the prophetic and cabalistic Art. This cabalistic Art was perfectly familiar to, and in constant use by, Moses and the Prophets. The Prophet Elias foretold many things by his cabalistic numbers. So did the Wise Men of old, by this natural and mystical Art, learn to know God- rightly. They abode in His laws, and walked in His statutes with great firmness. It is also evident in the Book of Samuel, that the Berelists did not follow the devil's part, but became, by Divine permission, partakers of visions and veritable apparitions, whereof we shall treat more at large in the Book of Supercelestial Things.* This gift is granted by the Lord God to those priests who walk in the Divine precepts. It was a custom among the Persians never to admit any one as king unless he were a Wise Man, pre-eminent in reality as well as in name. This is clear from the customarj- name of their kings ; for they were called Wise Men. Such were those Wise Men and Persian Magi who came from the East to seek out the Lord Jesus, and are called natural priests. The Egj-ptians, also, hav- ing obtained this magic and philosophy from the Chaldeans and Persians, desired that their priests should learn the same wisdom ; and they became so fruitful and successful therein that all the neighbouring countries admired them. For this reason Hermes was so truly named Trismegistus, because he was a king, a priest, a prophet, a magician, and a sophist of natural things. Such another was Zoroaster.
CHAPTER II.
Wherein is Declared th.\t the Greeks drew a large part
OF THEIR Learning from the Egyptians ; and how
IT came from them to us.
When a son of Noah possessed the third part of the world after the Flood, this .Art broke into Chaldaea and Persia, and thence spread into Egypt. The Art having been found out by the superstitious and idolatrous Greeks, some of them who were wiser than the rest betook themselve^^tp the Chaldeans and
• No work precbely corresponding to this title is extant among the writings of Paracelsus. The subjecu to »l:Rh reference is made are discussed in the Philoscpkia Sagtuc,
50 The Hermetic and Alchemical Writings of Paracelsus.
Egyptians, so that they might draw the same wisdom from their schools. Since, however, the theological study of the law of Moses did not satisfy them, they trusted to their own peculiar genius, and fell away from the right foundation of those natural secrets and arts. This is evident from their fabulous conceptions, and from their errors respecting the doctrine of Moses. It was the custom of the Egyptians to put forward the traditions of that surpassing wisdom only in enigmatical figures and abstruse histories and terms. This was afterwards followed by Homer with marvellous poetical skill ; and Pythagoras was also acquainted with it, seeing that he comprised in his writings many things out of the law of Moses and the Old Testament, la like manner, Hippocrates, Thales of Miletus, Anaxagoras, Democritus, and others, did not scruple to fix their minds on the same subject. And yet none of them were practised in the true .^.strology. Geometry, Arithmetic, or Medicine, because their pride prevented this, since they would not admit disciples belonging to other nations than their own. Even when they had got some insight from the Chaldeans and Egyptians, they became more arrogant still than they were before by Nature, and without any diffidence propounded the subject substantially indeed, but mixed with subtle fictions or falsehoods; and then they attempted to elaborate a certain kind of philosophy which descended from them to the Latins. These in their turn, being educated herewith, adorned it with their own doctrines, and by these the philosophy was spread over Europe. Many academies were founded for the propagation of their dogmas and rules, so that the young might be instructed ; and this system flourishes with the Germans, and other nations, right down to the present day.
CHAPTER HI.
• What was T.vught in the Schools of the Egvpti.vns.
The Chaldeans, Persians, and Egyptians had all of them the same know- ledge of the secrets of Nature, and also the same religion. It was only the names that differed. The Chaldeans and Persians called their doctrine Sophia and Magic* ; and the Egyptians, because of the sacrifice, called their wisdom priestcraft. The magic of the Persians, and the theology of the Egyptians, were both of them taught in the schools of old. Though there were many schools and learned men in Arabia, Africa, and Greece, such as Albumazar, Abenzagcl, Geber, Rhasis, and Avicenna among the Arabians ; and among the Greeks, Machaon, Podalirius, Pythagoras, Anaxagoras, Democritus, Plato, Aristotle, and Rhodianus ; still there were different opinions amongst them as to the wisdom of the Egyptian on points wherein they themselves differed, and whereupon they disagreed with it. For this reason Pythagoras could not be
• Before .ill things it is nccessarj* to have a right understanding of the nature of Celestial Magic. It originates from divine virtue. There is that magic which Moses practised, and there is the maleficent magic of the sorcerers. There are, then, different kinds of Magi. So also there is what is called the Magic of Nature : there is the Celestial Magus ; there is the Magus of F.iith, that is, one whose faith makes him whole. There is, lastly, the Magus of Perdition.— /'/»V(jio//(m Sagnjc, Lib. II., c. 6.
The Auro)'a oj the Philosophers. 51
called a wise man, because the Egyptian priestcraft and wisdom were not r^r- pectly taught, although he received therefrom many mysteries and arcana; ijnd that Anaxagoras had received a great many as well, is clear from his discussions on the subject of Sol and its Stone, which he left behind him after his death. Yet he differed in many respects from the Egyptians. Even they would not be called wise men or Magi ; but, following Pythagoras, they assumed the name of philosophy : yet they gathered no more than a few gleams like shadows from the magic of the Persians and the Egyptians. But Moses, Abraham,_ Solomon, .Adam, and the wise men that came from the East to Christ, were true Magi, divine sophists and cabalists. Of this art and wisdom Kie Greeks knew very little or nothing at all ; and therefore we shall leave this philo- sophical wisdom of the Greeks as being a mere speculation, utterly distinct and separate from other true arts and sciences.
CHAPTER IV.
What M.\gi the Chaldeans, Persians, and Egyptians were.
Many persons have endeavoured to investigate and make use of the secret magic of these wise men ; but it has not yet been accomplished. Many even ot our own age exalt Trithemius, others Bacon and .Agrippa, for magic and the cabala* — two things apparently quite distinct — not knowing why they do so. Magic, indeed, is an art and facultj- whereby the elementary- bodies, their fruits, properties, virtues, and hidden operations are comprehended. But the cabala, by a subtle understanding of the Scriptures, seems to trace out the way to God for men, to shew them how they may act with Him, and prophesy from Him ; for the cabala is full of divine mysteries, even as Magic is full of natural secrets. It teaches of and foretells from the nature of things to come as well as of things present, since its operation consists in knowing the inner constitution of all creatures, of celestial as well as terrestrial bodies : what is latent within them ; what are their occult virtues ; for what they were origin- ally designed, and with what properties they are endovi'ed. These and the like subjects are the bonds wherewith things celestial are bound up with things of the earth, as may sometimes be seen in their operation even with the bodily eyes. Such a conjunction of celestial influences, whereby the heavenly virtues acted upon inferior bodies, was formerly called by the Magi a Gamahea,t
• Lcam, therefore, Astronomic Magic, which olherwbe I call cabalistic. ~Di PestiliUtte^ Tract I. This art, formerly called cal>alistic, was in the beginning named caballa, and afterwards caballia. It is a species of magic. It was also, but falsely, called Gabanala, by one whose knowledge of the subject was profound. It was of an unknown Ethnic origin, and it passed subsequently to the Chalda»ans and Hebrews, by both of whom it was corrupted. — Phi'Oufihia ^itgax^ Lib. I., s. v. Probatio in ScUntiam Nectromantricum.
t The object which received the influence and exhibited the sign thereof appears to have been termed Gamaheu, Gamahe>-, etc. But the name was chiefly given to certain stones on which various and wonderful images and figures of men and animals h.ive been found naturally depicted, being no work of man, but the result of the providence and counsel of God. --/)*• /w^_^/«r^«j, c. 7 and c. 33. It is possible, magically, for a man to project his influence into these stones and some other substances.— /(^/tt/., c. 13. But they also have their own inherent \irtue, which is indi- cated by the shape and the special nature of the impression.- Jbid.^ c. 7. There was also an artiflcial Gamaheus invented and prepared by the Magi, and this seems to have been more powerful. — De Carduo Angelico.
E2
52 Tlie Hermetic and Alchemical Writings of Paracelsus.
or tKe -rtiarriage of the celestial powers and properties with elementary bodies. .Herice ensued the excellent commixtures of all bodies, celestial and terrestrial, namely, of the sun and planets, likewise vegetables, minerals, and animals.
The devil attempted with his whole force and endeavour to darken this light ; nor was he wholly frustrated in his hopes, for he deprived all Greece of it, and, in place thereof, introduced among that people human speculations and simple blasphemies against God and against His Son. Magic, it is true, had its origin in the Divine Ternary and arose from the Trinity of God. For God marked all His creatures with this Ternary and engraved its hieroglyph on them with His own finger. Nothing in the nature of things can be assigned or produced that lacks this magistery of the Divine Ternary, or that does not even ocularly prove it. The creature teaches us to understand and see the Creator Himself, as St. Paul testifies to the Romans. This covenant of the Divine Ternary, diffused throughout the whole substance of things, is indis- soluble. By this, also, we have the secrets of all Nature from the four elements. For the Ternary, with the magical Quaternary, produces a perfect Septenarj-, endowed with man}- arcana and demonstrated by things which are known. When the Quaternary rests in the Ternary, then arises the Light of the World on the horizon of eternity, and by the assistance of God gives us the whole bond. Here also it refers to the virtues and operations of all creatures, and to their use, since they are stamped and marked with their arcana, signs, char- acters, and figures, so that there is left in them scarcely the smallest occult point which is not made clear on examination. Then when the Quaternary and the Ternary mount to the Denary is accomplished their retrogression or reduction to unity. Herein is comprised all the occult wisdom of things which God has made plainly manifest to men, both bv His word and by the creatures of His hands, so that they may have a true knowledge of them. This shall be made more clear in another place.
CHAPTER V.
Concerning the Chief and Supreme Essenxe of Things.
The Magi in their wisdom asserted that all creatures might be brought to one unified substance, which substance they affirm may, by purifications and purgations, attain to so high a degree of subtlety, such divine nature and occult property, as to work wonderful results. For they considered that by returning to the earth, and by a supreme magical separation, a certain perfect substance would come forth, which is at length, by many industrious and pro- longed preparations, exalted and raised up above the range of vegetable substances into mincial, above mineral into metallic, and above perfect metallic substances into a perpetual and divine Quintessence,* including in itself the
• M.in was regarded by Paracelsus as himself in a special manner the true Quintessence. After God had created all the elements, stars, and cverj- other created thing, and had disposed them according to His will, He proceeded, lastly, to the forming of man. He extracted the essence out of the four elements into one mass ; He extracted also the
The Aurora of tlie Philosophers. 53
essence of all celestial and terrestrial creatures. The Arabs and Greeks, by the occult characters and hieroglyphic descriptions of the Persians and the Hg-yptians, attained to secret and abstruse mysteries. When these were obtained and partially understood they saw with their own eyes, in the course of experimenting', many wonderful and strange effects. But since the super- celestial operations lay more deeply hidden than their capacity could penetrate, they did not call this a supercelestial arcanum according to the institution of the Magi, but the arcanum of the Philosophers' Stone according to the counsel and judgment of Pythagoras. Whoever obtained this Stone overshadowed it with various enigmatical figures, deceptive resemblances, comparisons, and fictitious titles, so that its matter might remain occult. \'ery little or no knowledge of it therefore can be had from them.
CHAPTER VI.
Concerning the Different Errors as to its Discovery and Knowledge.
The philosophers have prefixed most occult names to this matter of the Stone, grounded on mere similitudes. Arnold, observing this, says in his " Rosary" that the greatest difficulty is to find out the material of this Stone ; for they have called it vegetable, animal, and mineral, but not according to the literal sense, which is well known to such wise men as have had experience of divine secrets and the miracles of this same Stone. For example, Raymond LuUy's "Lunaria" may be cited. This gives flowers of admirable virtues familiar to the philosophers themselves ; but it was not the intention of those philosophers that you should think they meant thereby any projection upon metals, or that any such preparations should be made ; but the abstruse mind of the philosophers had another intention. In like manner, they called their matter by the name of Martagon, to which they applied an occult alchemical operation ; when, notwithstanding that name, it denotes nothing more than a hidden similitude. Moreover, no small error has arisen in the liquid ot vegetables, with which a good many have sought to coagulate Mercury,* and afterwards to convert it with fixatorj' waters into Luna, since they supposed that he who in this way could coagulate it without the aid of metals would succeed in becoming the chief master. Now, although the liquids of some vegetables do effect this, yet the result is due merely to the resin, fat, and earthy sulphur with which they abound. This attracts to itself the moisture
essence of wisdom, art, and reason out of the stars, and this twofold essence He congested into one mass : which mass Scripture calls the slime of the earth. From that mass two hodies were made— the sidereal and the elementary. These, according to the light of Nature, are called the guintutit tiu\ The m.iss was extracted, and therein the firma* ment and the elements were condensed. WTiat was extracted from the four after this manner constituted a fifth. The Quintessence is the nucleus and the place of the essences and properties of all things in the universal world. .\11 nature came into the hand of God - all potency, all property, all essence of the superior and inferior glohe. All these had God Joined in His hand, and from these He formed man according to His \m3%^.—PliiloS0phiaSagax, Lib. I., c. 1.
• AU created things proceed from the coagulated, and after coagulation must go on 10 resolution. From resolution proceed all procreated things.—/),; Tartan (fragment). All bodies of minerals are coagulated by salt.— />f Aatrtra/i6us Aquis, Lib. HI., Tract 2.
54 The Hertneiic and Alchemical IVri/ifigs of Paracelsus.
of the Mercur)- whicli rises with the substance in the process of coagulation, but without any advantage resulting. I am well assured that no thick and external Sulphur in vegetables is adapted for a perfect projection in Alchemy, as some have found out to their cost. Certain persons have, it is true, coagu- lated Mercury with the white and milky juice of tittinal, on account of the intense heat which exists therein ; and they have called that liquid " Lac Virginis " ; yet this is a false basis. The same may be asserted concerning the juice of celandine, although it colours just as though it were endowed with gold. Hence people conceived a vain idea. At a certain fixed time they rooted up this vegetable, from which they sought for a soul or quintessence, wherefrom they might make a coagulating and transmuting tincture. But hence arose nothing save a foolish error.
CHAPTER VII.
Concerning the Errors of those who seek the Stone in Vegetables.
Some alchemists have pressed a juice out of celandine, boiled it to thickness, and put it in the sun, so that it might coagulate into a hard mass, which, being afterwards pounded into a fine black powder, should turn Mercury by projection into Sol. This they also found to be in vain. Others mixed Sal Ammoniac with this powder ; others the Colcothar of Vitriol, supposing that they would thus arrive at their desired result. They brought it by their solutions into a yellow water, so that the Sal Ammoniac allowed an entrance of the tincture into the substance of the Mercury. Yet again nothing was accomplished. There are some again who, instead of the above- mentioned substances, take the juices of persicaria, bufonaria, dracunculus, the leaves of willow, tithxnial, cataputia, flammula, and the like, and shut them up in a glass vessel with Mercurv for some days, keeping them in ashes. Thus it comes about that the Mercury is turned into ashes, but deceptively and without any result. These people were misled by the vain rumours of the vulgar, who give it out that he who is able to coagulate Mercury without metals has the entire Magistery, as we have said before. Many, too, have extracted salts, oils, and sulphurs artificially out of vegetables, but quite in vain. Out of such salts, oils, and sulphurs no coagulation of Mercury, or per- fect projection, or tincture, can be made. But when the philosophers compare their matter to a certain golden tree of seven boughs, they mean that such matter includes all the seven metals in its sperm, and that in it these lie hidden. On this account they called their matter vegetable, because, as in the case of natural trees, they also in their time produce various flowers. So, too, the matter of the Stone shews most beautiful colours in the production cf its flowers. The comparison, also, is apt, because a certain matter rises out of the philosophical earth, as if it were a thicket of branches and sprouts, like a sponge growing on the earth. They say, therefore, that the fruit of their tree tends towards heaven. So, then, they put forth that the whole thing
The Aurora of the Philosophers. 55
hinged upon natural vegetables, though not as to its matter, because their stone contains within itself a body, soul, and spirit, as vegetables do.
CHAPTER VIII.
Concerning those who have sought the Stone in Animals.
They have also, by a name based only on resemblances, called this matter Lac Virginis, and the Blessed Blood of Rosy Colour, which, nevertheless, suits only the prophets and sons of God. Hence the sophists* gathered that this philosophical matter was in the blood of animals or of man. Sometimes, too, because they are nourished by vegetables, others have sought it in hairs, in salt of urine, in rebis ; others in hens' eggs, in milk, and in the calx of e.^^ shells, with all of which they thought they would be able to fix Mercury. Some have extracted salt out of foetid urine, supposing that to be the matter of the Stone. Some persons, again, have considered the little stones found in rebis to be the matter. Others have macerated the membranes of eggs in a sharp lixivium, with which they also mixed calcined q^^ shells as white as snow. To these they have attributed the arcanum of fixation for the trans- mutation of Mercurj-. Others, comparing the white of the e.%% to silver and the yolk to gold, have chosen it for their matter, mixing with it common salt, sal ammoniac, and burnt tartar. These they shut up in a glass vessel, and purified in a Balneum Maris until the white matter became as red as blood. This, again, they distilled into a most offensive liquid, utterly useless for the purpose they had in view. Others have purified the white and yolk of eggs, from which has been generated a basilisk. This they burnt to a deep red powder, and sought to tinge with it, as they learnt from the treatise of Cardinal Gilbert. Many, again, have macerated the galls of oxen, mixed with common salt, and distilled this into a liquid, with which they moistened the cementary powders, supposing that, bj- means of this Magisterj', they would tinge their metals. This they called by the name of "a part with a part," and thence came— just nothing. Others have attempted to transmute tutia by the addition of dragon's blood and other substances, and also to change copper and electrum into gold. Others, according to the Venetian Art, as they call it, take twenty lizard-like animals, more or less, shut them up in a vessel, and make them mad with hunger, so that they may devour one another until only one of them survives. This one is then fed with filings of copper or of electrum. They suppose that this animal, simply by the digestion of his stomach, will bring about the desired transmutation. Finally, they burn this animal into a red powder, which they thought must be gold ; but they were deceived. Others, again, having burned the fishes called truitas (? trouts), have sometimes, upon melting them, found some gold in them ; but there is no other reason for it than this : Those fish sometimes in rivers
• So acute is the potency- of calcined blood, that if it be poured slowly on iron it produces in the first place a white- ness thereon, and then generates msl.—Schclia in Libros dt T.irtarn. In Lib. II., Tract II.
56 The Hermetic and Alche?>iical Writings 0/ Paracelsus.
and streams meet with certain small scales and sparks of gold, which they eat. It is seldom, however, that such deceivers are found, and then chiefly in the courts of princes. The matter of the philosophers is not to be sought in animals : this I announce to all. Still, it is evident that the philosophers called their Stone animal, because in their final operations the virtue of this most excellent fiery mystery caused an obscure liquid to exude drop by drop from the matter in their vessels. Hence they predicted that, in the last times, there should come a most pure man upon the earth, by whom the redemption of the world should be brought about ; and that this man should send forth bloody drops of a red colour, by means of which he should redeem the world from sin. In the same way, after its ovv-n kind, the blood of their Stone freed the leprous metals from their infirmities and contagion. On these grounds, therefore, they supposed they were justified in saying that their Stone was animal. Concerning this mystery Mercurius speaks as follows to King Calid :—
"This mystery it is permitted only to the prophets of God to know. Hence it comes to pass that this Stone is called animal, because in its blood a 1/ soul lies hid. It is likewise composed of body, spirit, and soul. For the same reason they called it their microcosm, because it has the likeness of all things in the world, and thence they termed it animal, as Plato named the great world an animal."
CHAPTER IX.
Concerning those who have sought the Stone in Minerals.
Hereto are added the many ignorant men who suppose the stone to be three-fold, and to be hidden in a triple genus, namely, vegetable, animal, and mineral. Hence it is that they have sought for it in minerals. Now, this is far from the opinion of the philosophers. They affirm that their stone is j uniformly \egetable, animal, and mineral. Now, here note that Nature has distributed its mineral sperm into various kinds, as, for instance, into sulphurs, \ salts, boraxes, nitres, ammoniacs, alums, arsenics, atraments, vitriols, tutias, hajmatites, orpiments, realgars, magnesias, cinnabar, antimony, talc, cachymia, marcasites, etc. In all these Nature has not yet attained to our matter ; although in some of the species named it displays itself in a wonderful aspect for the transmutation of imperfect metals that are to be brought to perfection. Truly, long experience and practice with fire shew many and various permutations in the matter of minerals, not only from one colour to another, but from one essence to another, and from imperfection to perfection. And, although Nature has, by means of prepared minerals, reached some perfection, yet philosophers will not have it that the matter of the philosophic stone proceeds out of any of the minerals, although they say that their stone is universal. Hence, then, the sophists take occasion to "persecute Mercury himself with various torments, as with sublimations, coagulations, mercurial waters, aquafortis, and the like. All these erroneous ways should be avoided.
Tlie Aurora of the Philosophers. 57
together witli other sophistical preparations of minerals, and the purgations and fixations of spirits and metals. Wherefore all the preparations of the stone, as of Geber, Albertus Magnus, and the rest, arc sophistical. Their purga- tions, cementations, sublimations distillations, rectifications, circulations, putrefactions, conjunctions, solutions, ascensions, coagulations, calcinations, and incinerations are utterly profitless, both in the tripod, in the athanor, in the reverberatory furnace, in the melting furnace, the accidioneum, in dung, ashes, sand, or what nol; and also in the cucurbite, the pelican, retort, phial, fixatory, and the rest. The same opinion must be passed on the sublimation of Mercury by mineral spirits, for the white and the red, as by vitriol, saltpetre, alum, crocuses, etc., concerning all which subjects that sophist, John de Rupescissa, romances in his treatise on the White and Red Philosophic Stone. Taken altogether, these are merely deceitful dreams. Avoid also the particular sophistry of Geber ; for example, his sevenfold sublimations or mortifications, and also the revivifications of Mercury, with his preparations of salts of urine, or salts made by a sepulchre, all which things are untrustworthy. Some others have endeavoured to fix Mercury with the sulphurs of minerals and metals, but have been greatly deceived. It is true I have seen Mercury by this -Art, and by such fixations, brought into a metallic body resembling and counterfeiting good silver in all respects ; but when brought to the test it has shewn itself to be false.
CHAPTER X.
Concerning those who h.we sought the Stone .\nd .a.lso Particulars
IN Minerals.
Some sophists have tried to squeeze out a fixed oil from Mercurj' seven times sublimed and as often dissolved by means of aquafortis. In this way they attempt to bring imperfect metals to perfection : but they have been obliged to relinquish their vain endeavour. Some have purged vitriol seven times by calcination, solution, and coagulation, with the addition of two parts of sal ammoniac, and by sublimation, so that it might be resolved into a white water, to which they have added a third part of quicksilver, that it might be coagulated by water. Then afterwards they have sublimated the Mercury several times from the vitriol and sal ammoniac, so that it became a stone. This stone they affirmed, being conceived of the vitriol, to be the Red Sulphur of the philosophers, with which they have, by means of solutions and coagulations, made some progress in attaining the stone ; but in projec- tion it has all come to nothing. Others have coagulated Mercury by water of alum into a hard mass like alum itself ; and this they have fruitlessly fixed with fixatory waters. The sophists propose to themselves very many ways of fixing Mercury, but to no purpose, for therein nothing perfect or constant can be had. It is therefore in vain to add minerals thereto by sophistical pro- cesses, since by all of them he is stirred up to greater malice, is rendered
58 The Hermetic aiid Alchemical Writings of Paracelsus.
more lively, and rather brought to g-reater impurity than to any kind of perfection. So, then, the philosophers' matter is not to be sought from thence. Mercury is somewhat imperfect ; and to bring it to perfection will be very difficult, na)', impossible for any sophist. There is nothing therein that can be stirred up or compelled to perfection. Some have taken arsenic several times sublimated, and frequently dissolved with oil of tartar and coagulated. This they have pretended to fix, and by it to turn copper into silver. This, however, is merely a sophistical whitening, for arsenic cannot be fixed* unless the operator be an Artist, and knows well its tingeing spirit. Truly in this respect all the philosophers have slept, vainly attempting to accomplish anything thereby. Whoever, therefore, is ignorant as to this spirit, cannot have any hopes of fixing it, or of giving it that power which would make it capable of the virtue of transmutation. So, then, I give notice to all that the whitening of which I have just now spoken is grounded on a false basis, and that by it the copper is deceitfully whitened, but not changed.
Now the sophists have mixed this counterfeit Venus with twice its weight of Luna, and sold it to the goldsmiths and mint-masters, until at last they have transmuted themselves into false coiners — not only those who sold, but those who bought it. Some sophists instead of white arsenic take red, and this has turned out false art ; because, however it is prepared, it proves to be nothing but whiteness.
Some, again, have gone further and dealt with common sulphur, which, being so yellow, they have boiled in vinegar, lixivium, or sharpest wines, for a day and a night, until it became white. Then afterwards they sublimated it from common salt and the calx of eggs, repeating the process several times ; yet, still, though white, it has been always combustible. Nevertheless, with this they have endeavoured to fix Mercury and to turn it into gold ; but in vain. From this, however, comes the most excellent and beautiful cinnabar that 1 have ever seen. This they propose to fix with the oil of sulphur by cementation and fixation. It does, indeed, give something of an appearance, but still falls short of the desired object. Others have reduced common sulphur to the form of a hepar, boiling it in vinegar w'ith the addition of linseed oil, or laterine oil, or olive oil. They then pour it into a marble mortar, and make it into the form of a hepar, which they have first distilled into a citrine oil with a gentle fire. But they have found to their loss that they could not do anything in the way of transmuting Luna to Sol as they supposed they would be able. As there is an infinite number of metals, so also there is much variety in the preparation of them. I shall not make further mention of these in this place, because each
• One recipe for the fixation of arsenic is as follows : —Take equal parts of arsenic and nitre. Place these in a tig- ilium, set upon coals, so that they may begin to boil and to evaporate. Continue till ebullition and evaporation cea:;e, and the substances shall h.^ve settled to the bottom of the vessel like fat melting in a fr>-ing-pan ; then, for the space of an hour and a half (the longer the better), set it apart to settle. Subsequently pour the compound upon marble, and it will acquire a gold colour. In a damp place it will a:^:>umc the consistency of a fatty fluid. — De Natiiraiibus Kebus, c. 9. Again : The fixation of arsenic is performed by salt of urine, after which it is converted by itself into an oil. — Clururgia Minor, Lib. H.
The Aurora of the Philosophers. 59
would require a special treatise. Beware also of sophisticated oils of vitriol and antimony. Likewise be on your guard against the oils of the metals, perfect or imperfect, as Sol or Luna ; because although the operation of these is most potent in the nature of things, yet the true process is known, even at this day, to very few persons, .\bstain also from the sophistical preparations of common mercury, arsenic, sulphur, and the like, by sublimation, descension, fixation by vinegar, saltpetre, tartar, vitriol, sal ammoniac, according to the formulas prescribed in the books of the sophists. Likewise avoid the sophisticated tinctures taken from marcasites and crocus of Mars, and also of that sophistication called b}- the name of " a part with a part," and of fixed Luna and similar trifles. Although they have some superficial appearance of truth, as the fixation of Luna by little labour and industry, still the progress of tlie preparation is worthless and weak. Being therefore moved with compassion towards the well meaning operators in this art, I have determined to lay open the whole foundation of philosophy in three separate arcana, namely, in one explained by arsenic, in a second by vitriol, and in a third by antimony ; by means of which I will teach the true projection upon Mercury and upon the imperfect metals.
CHAPTER XL Concerning the true .\nd perfect special arc.\num of Arsenic
FOR the W'HITE tincture.
Some persons have written that arsenic is compounded of Mercury and Sulphur, others of earth and water ; but most writers say that it is of the nature of Sulphur. But, however that may be, its nature is such that it trans- mutes red copper into white. It may also be brought to such a perfect state of preparation as to be able to tinge. But this is not done in the way pointed out by such evil sophists as Geber in "The Sum of Perfection," Albertus Magnus, Aristotle the chemist in " The Book of the Perfect Magistery," Rhasis and Polydorus ; for those writers, however many they be, are either themselves in error, or else they write falsely out of sheer envy, and put forth receipts whilst not ignorant of the truth, .\rsenic contains within itself three natural spirits. The first is volatile, combustible, corrosive, and penetrating all metals. This spirit whitens Venus and after some days renders it spongy. But this artifice relates only to those who practise the caustic art. The second spirit is crystalline and sweet. The third is a tingeing spirit separated from the others before mentioned. True philosophers seek for these three natural properties in arsenic with a view to the perfect projection of the wise men.* But those barbers who practise surgery seek after that sweet and crj-stalline nature separated from the tingeing spirit for use in the cure of wounds, buboes,
• Concerning the kinds of arsenic, it is to be noted that there are those which flow forth from their proper mineral or metal, and are called native arsenics Next there are arsenics out of metals after their kind. Then there are those made by Art through transmutation. White or crj-stalline arsenic is the best for medicine. Yellow and red arsenic are utilised by chemists for investigating the transmutation of metals, in which arsenic has a special efficacy.— Z>tf Ntitura- iibus Rebiis, c. 9.
6o The Hermetic and Alchemical Writings of Paracelsus.
carbuncles, anthrax, and other similar ulcers which are not curable save by gentle means. As for that tingeing spirit, however, unless the pure be separated from the impure in it, the fixed from the volatile, and the secret tincture from the combustible, it will not in any way succeed according to your wish for projection on Mercury, \'enus, or any other imperfect metal. \\\ philosophers have hidden this arcanum as a most excellent mystery. This tingeing spirit, separated from the other two as above, you must join to the spirit of Luna, and digest them together for the space of thirty-two days, or until they have assumed a new body. After it has, on the fortieth natural day, been kindled into flame by the heat of the sun, the spirit appears in a bright whiteness, and is endued with a perfect tingeing arcanum. Then it is at length fit for projection, namely, one part of it upon sixteen parts of an im- perfect body, according to the sharpness of the preparation. From thence appears shining and most excellent Luna, as though it had been dug trom the bowels of the earth.
CHAPTER XIL
Gener.\l Instruction concerning the .Arcanum of Vitriol .\nd THE Red Tinxture to be extr.\cted from it.*
Vitriol is a very noble mineral among the rest, and was held always in highest estimation by philosophers, because the Most High God has adorned it with wonderful gifts. They have veiled its arcanum in enigmatical figures like the following : " Thou shalt go to the inner parts of the earth, and by rectification thou shalt find the occult stone, a true medicine." By the earth they understood the Vitriol itself; and by the inner parts of the earth its sweetness and redness, because in the occult part of the Vitriol lies hid a subtle, noble, and most fragrant juice, and a pure oil. The method of its production is not to be approached by calcination or by distillation. For it must not be deprived on any account of its green colour. If it were, it would at the same time lose its arcanum and its power. Indeed, it should be observed at this point that minerals, and also vegetables and other like things which shew greenness without, contain within themselves an oil red like blood, v.hich is their arcanum. Hence it is clear that the distillations of the druggists are useless, vain, foolish, and of no value, because these people do not know how to extract the bloodlike redness from vegetables. Nature herself is wise, and turns all the waters of vegetables to a lemon colour, and after that into an oil which is very red like blood. The reason why this is so slowly accomplished arises from the too great haste of the ignorant operators who distil it, which causes the greenness to be consumed. They have not learnt to strengthen Nature with their own powers, which is the mode whereby that noble green
• The arc-vnum of vitriol is the oil of vitriol. Thus : after the aquosity has been removed in coction from vitriol, the spirit is elicited by the application of greater heat. The vitriol then comes over pure in the form of water. This water is combined with the cafut mortuum left by the process, and on again sep.irating in a balneum maris, the phleg- matic p.irt passes off, and the oil, or the arcanum of vitriol, remains at the bottom of the vessel. - Ibid.
The Aurora of the Philosophers. 6i
colour ought to be rectified into redness of itself. An example of this is white wine digesting itself into a lemon colour ; and in process of time the green colour of the grape is of itself turned into the red which underlies the ccerulean. The greenness therefore of the vegetables and minerals being lost by the in- capacity of the operators, the essence also and spirit of the oil and of the balsam, which is noblest among arcana, will also perish.
CHAPTER XIII.
Speci.\l Instruction concerning the Process of Vitriol FOR the Red Tincture.
■ Vitriol contains within itself many muddy and viscous imperfections. Therefore its greenness* must be often extracted with water, and rectified until it puts off all the impurities of earth. When all these rectifications are finished, take care above all that the matter shall not be exposed to the sun, for this turns its greenness pale, and at the same time absorbs the arcanum. Let it be kept covered up in a warm stove so that no dust may defile it. .Afterwards let it be digested in a closed glass vessel for the space of several months, or until different colours and deep redness shew themselves. Still you must not suppose that by this process the redness is sufficiently fixed. It must, in .addition, be cleansed from the interior and accidental defilements of the earth, in the following manner : — It must be rectified with acetum until the earthy defilement is altogether removed, and the dregs are taken away. This is now the true and best rectification of its tincture, from w hich the blessed oil is to be extracted. From this tincture, which is carefully enclosed in a glass vessel, an alembic afterwards placed on it and luted so that no spirit may escape, the spirit of this oil must be extracted by distillation over a mild and slow fire. This oil is much pleasanter and sweeter than any aromatic balsam of the drug- sellers, being entirely free from all acridity.! There will subside in the bottom of the cucurbite some very white earth, shining and glittering like snow. This keep, and protect from all dust. This same earth is altogether separated from its redness.
Thereupon follows the greatest arcanum, that is to sa\', the Supercelestial Marriage of the Soul, consummately prepared and washed by the blood of the
• So long as the viridity or greenness of vitriol subsists therein, it is of a soft quality and substance. But if it be excocled so that it is deprived of its moisture, it is thereby changed into a hard stone from which even fire can be struck. When the moisture is evaporated from vitriol, the sulphur which it contains predominates over the salt, and the vitriol turns red. — Dt Ptstilitaie^ Tract I.
t The diagnosis of \-itriol is concerned with it both in Medicine and .\lchemy. In Medicine it is a paramount remedy. In .\lchemy it has many additional purposes. The Art of Medicine and Alchemy consists in the preparation of \'itriol, for it is worthless in its crude state. It is like unto wood, out of which it is possible to car\'e anything. Three kinds of oil are extracted from vitriol — a red oil, by distillation in a retort after an alchemistic method, and this is the most acid of all substances, and has also a corrosive qu-iliiy- also a green and a white oil, distilled from crude vitriol^ by descension.— />,• Vilrioh. Nor let it be regarded as absurd that we assign such great virtues to vitriol, for therein resides, secret and hidden, a certain peculiar golden force, not corporeal but spiritual, which excellent and admirable N-irtue exists in greater potency and certainty therein than it does in gold. When this golden spirit of vitriol is vola- tilized and separated from its impurities, so that the essence alone rem.iins, it is like unto potable gold.— Dr Morbit Amnttium, Methodus II., c. I.
J
62 The Hermetic and Alchemical Writings of Paracelsus.
lamb, with its own splendid, shining, and purified body. This is the true supercelestial marriage by which life is prolonged to the last and predestined day. In this way, then, the soul and spirit of the Vitriol, which are its blood, are joined with its purified body, that they may be for eternity inseparable. Take, therefore, this our foliated earth in a glass phial. Into it pour gradually its own oil. The body will receive and embrace its soul ; since the body is affected with extreme desire for the soul, and the soul is most perfectly delighted with the embrace of the body. Place this conjunction in a furnace of arcana, and keep it there for forty days. When these have expired you will have a most absolute oil of wondrous perfection, in which Mercury and any other of the imperfect metals are turned into gold.
Now let us turn our attention to its multiplication. Take the corporal Mercury, in the proportion of two parts ; pour it over three parts, equal in weight, of the aforesaid oil, and let them remain together for forty days. By this proportion of weight and this order the multiplication becomes infinite.
CHAPTER XIV.
Concerning the Secrets and Arcana of Antimony, for the Red Tincture, with a view to Transmutation.
Antimony is the true bath of gold. Philosophers call it the examiner and the stilanx. Poets say that in this bath Vulcan washed Phcebus, and purified him from all dirt and imperfection. It is produced from the purest and noblest Mercury and Sulphur, under the genus of vitriol, in metallic form and bright- ness. Some philosophers call it the White Lead of the Wise Men, or simply the Lead. Take, therefore, of Antimony, the very best of its kind, as much as you will. Dissolve this in its own aquafortis, and throw it into cold water, adding a little of the crocus of Mars, so that it may sink to the bottom of the vessel as a sediment, for otherwise it does not throw off its dregs. After it has been dissolved in this way it will have acquired supreme beauty. Let it be placed in a glass vessel, closely fastened on all sides with a very thick lute, or else in a stone bocia, and mix with it some calcined tutia, sublimated to the perfect degree of fire. It must be carefully guarded from liquefying, because with too great heat it breaks the glass. From one pound of this Antimony a sublimation is made, perfected for a space of two days. Place this sublimated substance in a phial that it may touch the water with its third part, in a luted vessel, so that the spirit may not escape. Let it be suspended over the tripod of arcana, and lot the work be urged on at first with a slow fire equal to the sun's heat at midsummer. Then at length on the tenth day let it be gradually increased. For with too great heat the glass vessels are broken, and sometimes even the furnace goes to pieces. While the vapour is ascending different colours appear. Let the fire be moderated until a red matter is seen. Afterwards dissolve in very sharp Acetum, and throw away the dregs. Let the Acetum be abstracted and let it be again dissolved in common distilled water.
The Aurora of the Philosophers. 63
This again must be abstracted, and the sediment distilled with a very strong fire in a glass vessel closely shut. The whole body of the Antimony w'lll ascend as a very red oil, like the colour of a ruby, and will How into the receiver, drop by drop, with a most fragrant smell and a very sweet taste.* This is the supreme arcanum of the philosophers in Antimony, which they account most highly among the arcana of oils. Then, lastly, let the oil of Sol be made in the following way : — Take of the purest Sol as much as you will, and dissolve it in rectified spirit of wine. Let the spirit be abstracted several times, and an equal number of times let it be dissolved again. Let the last solution be kept with the spirit of wine, and circulated for a month. Afterwards let the volatile gold and the spirit of wine be distilled three or four times by means of an alembic, so that it may flow down into the receiver and be brought to its supreme essence. To half an ounce of this dissolved gold let one ounce of the Oil of .Antimony be added. This oil embraces it in the heat of the bath, so that it does not easily let it go, even if the spirit of wine be extracted. In this way you will have the supreme mystery and arcanum of Nature, to which scarcely any equal can be assigned in the nature of things. Let these two oils in combination be shut up together in a phial after the manner described, hung on a tripod for a philosophical month, and warmed with a very gentle fire ; although, if the fire be regulated in due proportion this operation is concluded in thirty-one days, and brought to perfection. By this, Mercury and any other imperfect metals acquire the perfection of gold.
CHAPTER XV.
Concerning the Projection to be made by the Mystery AND Arcanum of Antimony.
No precise weight can be assigned in this work of projection, though the tincture itself may be extracted from a certain subject, in a defined proportion, and with fitting appliances. For instance, that Medicine tinges sometimes thirty, forty, occasionally even sixty, eighty, or a hundred parts of the im- perfect metal. So, then, the whole business hinges chiefly on the purification of the Medicine and the industry of the operator, and, next, on the greater or lesser cleanliness and purity of the imperfect body taken in hand. For instance, one Venus is more pure than another ; and hence it happens that no one fixed weight can be specified in projection. This alone is worth noting, that if the operator happens to have taken too much of the tincture, he can correct this mistake by adding more of the imperfect metal. But if there be too much of the subject, so that the powers of the tincture are weakened, this error is easily remedied by a cineritium, or by cementations, or by ablutions
• Antimony can be made into a pap with the water of vitriol, and then purified by sal ammoniac, and in this man* ner there may be obtained from it a thick purple or reddish liquor. This is oil of antimony, and it has many virtues,— Ckirurj^ia Magnn, Lib. V, Take three pounds of antimony and as much of sal gemma:. Distil them together in a retort for three natural days, and so you will have a red oil, whii:h lt.-Ls incredible healing power in cases of otherwise incurable vio-anii.—Chirurgia Minor, Tract II., c. ii.
64 The Hermetic and Alchemical Writings of Paracelsus.
in crude Antimony. There is nothing at this stage which need delay the operator; only let him put before himself a fact which has been passed over by the philosophers, and by some studiously veiled, namely, that in projections there must be a revivification, that is to sa)% an animation of imperfect bodies — nay, so to speak, a spiritualisation ; concerning which some have said that their metals are no common ones, since they live and have a soul.
Animation is Produced in the Following Way. Take of Venus, wrought into small plates, as much as you will, ten, twenty, or forty pounds. Let these he incrusted with a pulse made of arsenic and calcined tartar, and calcined in their own vessel for twentj'-four hours. Then at length let the Venus be pulverised, washed, and thoroughly purified. Let the calcination with ablution be repeated three or four times. In this way it is purged and purified from its thick greenness and from its own impure sulphur. You will have to be on 3-our guard against calcinations made with common sulphur. For whatever is good in the metal is spoilt thereb}', and what is bad becomes worse. To ten marks of this purged Venus add one of pure Luna. But in order that the work of the Medicine may be accelerated by projection, and may more easily penetrate the imperfect body, and drive out all portions which are opposed to the nature of Luna, this is accomplished by means of a perfect ferment. For the work is defiled by means of an impure Sulphur, so that a cloud is stretched out over the surface of the transmuted substance, or the metal is mixed with the loppings of the Sulphur and may be cast away therewith. But if a projection of a red stone is to be made, with a view to a red transmutation, it must first fall on gold, afterwards on silver, or on some other metal thoroughly purified, as we have directed above. From thence arises the most perfect gold.
CHAPTER XVI. Concerning the Universal Matter of the Philosophers' Stone.
After the mortification of vegetables, they are transmuted, by the concur- rence of two minerals, such as Sulphur and Salt, into a mineral nature, so that at length they themselves become perfect minerals. So it is that in the mineral burrows and caves of the earth, vegetables arc found which, in the long succession of time, and by the continuous heat of sulphur, put off the vegetable nature and assume that of the mineral. This happens, for the most part, where the appropriate nutriment is taken away from vegetables of this kind, so that they are afterwards compelled to derive their nourishment from the sulphur and salts of the earth, until what was before vegetable passes over into a perfect mineral. From this mineral state, too, sometimes a perfect metallic essence arises, and this happens by the progress of one degree into another.
But let us return to the Philosophers' Stone. The matter of this, as certain writers have mentioned, is above all else difficult to discover and
The Aurora of the Philosophers. 65
abstruse to understand. The method and most certain rule for finding out this, as well as other subjects — what they embrace or are able to effect — is a careful examination of the root and seed by which they come to our knowledge. For this, before all things else, a consideration of principles is absolutely necessary ; and also of the manner in which Nature proceeds from imper- fection to the end of perfection. Now, for this consideration it is well to have it thoroug'hly understood from the first that all things created by Nature consist of three primal elements, namely, natural Mercury, Sulphur, and Salt in combination, so that in some substances they are volatile, in others fixed. Wherever corporal Salt is mixed with spiritual Mercurj' and animated Sulphur into one body, then Nature begins to work, in those subterranean places which serve for her vessels, by means of a separating fire. By this the thick and impure Sulphur is separated from the pure, the earth is segregated from the Salt, and the clouds from the Mercury, while those purer parts are preserved, which Nature again welds together into a pure geogamic body. This operation is esteemed by the Magi as a mixture and conjiinction by the uniting of three constituents, body, soul, and spirit. When this union is completed there results from it a pure Mercur)\ Now if this, when fiowing down through its subterranean passages and veins, meets with a chaotic Sulphur, the Mercurj' is coagulated by it according to the condition of the Sulphur. It is, however, still volatile, so that scarcely in a hundred years is it transformed into a metal. Hence arose the vulgar idea that Mercury and Sulphur are the matter of the metals, as is certain!)' reported by miners. It is not, however, common Mercury and common Sulphur which are the matter of the metals, but tlie Mercury and the Sulphur of the philosophers are incor- porated and inborn in perfect metals, and in the forms of them, so that they never fly from the fire, nor are they depraved by the force of the corruption caused by the elements. It is true that by the dissolution of this natural mixture our Mercury is subdued, as all the philosophers say. Under this form of words our Mercury comes to be drawn from perfect bodies and from the forces of the earthly planets. This is what Hermes asserts in the following terms: "The Sun and the Moon are the roots of this Art." The Son of Hamuel says that the Stone of the philosophers is water coagulated, namelyr^ in Sol and Luna. From this it is clearer than the sun that the material of the Stone is nothing else but Sol and Luna. This is confirmed by the fact that like produces like. We know that there are only two Stones, the white and the red. There are also two matters of the Stone, Sol and Luna, formed together in a proper marriage, both natural and artificial. Now, as we see that the man or the woman, without the seed of both, cannot generate, in the same way our man, Sol, and his wife, Luna, cannot conceive, or do anything in the way of generation, without the seed and sperm of both. Hence the philosophers gathered that a third thing was necessarj-, namely, the animated seed of both, the man and the woman, without which they judged that the whole of their work was fruitless and in vain. Such a sperm is Mercury,
F —
66 The Hermetic and Alcketnical Writings of Paracelsus.
which, bv the natural conjunction of both bodies, Sol and Luna, receives their nature into itself in union. Then at length, and not before, the work is fit for congress, ingress, and generation, by the masculine and feminine power and virtue. Hence the philosophers have said that this same Mercury is composed of body, spirit, and soul, and that it has assumed the nature and property of all elements. Therefore, with their most powerful genius and intellect, they asserted their Stone to be animal. They even called it their Adam, who car- ries his own invisible Eve hidden in his body, from that moment in which they were united bv the power of the Supreme God, the Maker of all creatures. For this reason it may be said that the Mercury of the Philosophers is none other than their most abstruse, compounded Mercury, and not the common Mercury. So then they have wisely said to the sages that there is in Mercury whatever wise men seek. Almadir, the philosopher, says • " VVe extract our Mercury from one perfect body and two perfect natural conditions incorporated together, which indeed puts forth externally its perfection, whereby it is able to resist the fire, so that its internal imperfection may be protected by the external perfections." By this passage of the sagacious philosopher is under- stood the Adamic matter, the limbus of the microcosm,* and the homogeneous, unique matter of the philosophers. The sayings of these men, which we have before mentioned, are simply golden, and ever to be held in the highest esteem, because they contain nothing superfluous or without force. Sum- marily, then, the matter of the Philosophers' Stone is none other than a fiery and perfect Mercury extracted by Nature and Art ; that is, the artificially pre- pared and true hermaphrodite Adam, and the microcosm. That wisest of the philosophers, Mercurius, making the same statement, called the Stone an orphan. Our Mercury, therefore, is the same which contains in itself all the perfections, force, and virtues of the Sun, which also runs through all the streets and houses of all the planets, and in its own rebirth has acquired the force of things above and things below ; to the marriage of which it is to be compared, as is clear from the whiteness and the redness combined in it.
CHAPTER X\II.
Concerning the Prep.\ration of the M.^tter for the Philosophic
Stone.
What Nature principally requires is that its own philosophic man should be brought into a mercurial substance, so that it may be born into the philo-
• Man himself was created from that which is termed limbus. This limbus contained the potency and nature of all creatures. Hence, man himself is c.-illcd the microcosmus, or world in miniature. — i>e Ccntriiiio'U Stu/li^rum. Man was' fashioned out of the limbus, and this limbus is the universal world.— /'(ir<i»;/>K»t Aliiid, Lib. II., c. 2. The limbus was the first matter of man. . . . Whosoever knows the limbus knows also what man is. Whatsoever the limbus is, that also is man. - Paramiriim Aliuii, Lib. IV. There is a dual limbus, man, the lesser limbus, and
that Great Limbus from which he w.-ts produced— /> PoAtgra, s. v. dt Limbo. The limbus is the seed out of which all creatures are produced and grow, .-is the tree comes forth from its own special seed. The limbus has its ground in the word of God.— /</</. The limbus of Adam w.ts heaven and e.-irth, water and air. Therefore, man also remains in the limbus, and contains in himself heaven and earth, air and water, and these things he also himself is. — Farngrauum Allitum. Tract II.
The Aurora of the Philosophers. 67
sophic Stone. Moreover, it should be remarked that those common pre- parations of Geber, Albertus Magnus, Thomas Aquinas, Rupescissa, Poly- dorus, and such men, are nothing more than some particular solutions, sub- limations, and calcinations, having no reference to our universal substance, which needs only the most secret fire of the philosophers. Let the fire and Azoth therefore suffice for you. From the fact that the philosophers make mention of certain preparations, such as putrefaction, distillation, sublimation, calcination, coagulation, dealbation, rubification, ceration, fixation, and the like, you should understand that in their universal substance. Nature herself fulfils all the operations in the matter spoken of, and not the operator, only in a philosophical vessel, and with a similar fire, but not common fire. The white and the red spring from one root without any intermediary. It is dissolved by itself, it copulates by itself, grows white, grows red, is made crocus-coloured and black by itself, marries itself and conceives in itself. It is therefore to be decocted, to be baked, to be fused ; it ascends, and it descends. All these operations are a single operation and produced by the fire alone. Still, some philosophers, nevertheless, have, by a highly graduated essence of wine, dissolved the body of Sol, and rendered it volatile, so that it should ascend through an alembic, thinking that this is the true volatile matter of the philosophers, though it is not so. And although it be no contemptible arcanum to reduce this perfect metallic body into a volatile, spiritual substance, yet they are wrong in their separation of the elements. This process of the monks, such as Lully, Richard of England, Rupescissa, and the rest, is erroneous. By this process they thought that they were going to separate gold after this fashion into a subtle, spiritual, and elementary power, each by itself, and afterwards by circulation and rectification to combine them again in one — but in vain. For although one element may, in a certain sense, be separated from another, yet, nevertheless, every element separated in this way can again be separated into another element, but these elements cannot after- wards by circulation in a pelican, or by distillation, be again brought back into one ; but they always remain a certain volatile matter, and aurum potabile, as thej- themselves call it. The reason why they could not compass their intention is that Nature refuses to be in this way dragged asunder and separated by man's disjunctions, as by earthly glasses and instruments. She alone knows her own operations and the weights of the elements, the separations, rectifications, and copulations of which she brings about without the aid of any operator or manual artifice, provided only the matter be contained in the secret fire and in its proper occult vessel. The separation of the elements, therefore, is impossible by man. It may appear to take place, but it is not true, whatever may be said by Raymond Lully, and of that famous English golden -work which he is falsely supposed to have accomplished. Nature her- self has within herself the proper separator, who again joins together what he has put asunder, without the aid of man. She knows best the proportion of ever)- element, which man does not know, however mis-
F2
68 The Hermetic and Alchemical Writings of Paracelsus.
leading writers romance in tineir frivolous and false recipes about this volatile gold.
This is the opinion of the philosophers, that when they have put their matter into the more secret fire, and when with a moderated philosophical heat it is cherished on every side, beginning to pass into corruption, it grows black. This operation they term putrefaction, and they call the blackness by the name of the Crow's Head. The ascent and descent thereof they term distillation, ascension, and descension. The exsiccation they call coagulation ; and the dealbation the)' call calcination ; while because it becomes fluid and soft in the heat they make mention of ceration. When it ceases to ascend and re- mains liquid at the bottom, they say fixation is present.
In this manner it is the terms of philosophical operations are to be understood, and not otherwise.
CHAPTER XVni.
Concerning Instruments and the Philosophic Vessel. Sham philosophers have misunderstood the occult and secret philosophic vessel, and worse is that which is said by Aristoteles the Alchemist (not the famous Greek Academic Philosopher), giving it out that the matter is to be decocted in a triple vessel. Worst of all is that which is said by another, namely, that the matter in its first separation and first degree requires a metallic vessel ; in its second degree of coagulation and dealbation of its earth a glass vessel ; and in the third degree, for fixation, an earthen vessel. Nevertheless, hereby the philosophers understand one vessel alone in all the operations up to the perfection of the red stone. Since, then, our matter is our root for the white and the red, necessarily our vessel must be so fashioned that the matter in it may be governed by the heavenly bodies. For invisible celestial influences and the impressions of the stars are in the very first degree necessary for the work. Otherwise it would be impossible for the Oriental, Chaldean, and Egyptian stone to be realised. By this Anaxagoras knew the powers of the whole firmament, and foretold that a great stone would descend from heaven to earth, which actually happened after his death. To the Cabalists our vessel is perfectly well known, because it must be made according to a truly geometrical proportion and measure, and from a definite quadrature of the circle, so that the spirit and the soul of our matter, separated from their body, may be able to raise this vessel with themselves in proportion to the altitude of heaven. If the vessel be wider, narrower, higher, or lower than is fitting, and than the dominating operating spirit and soul desire, the heat of our secret philosophic fire (which is, indeed, very severe), will violently excite the matter and urge it on to excessive operation, so that the vessel is shivered into a thousand pieces, with imminent danger to the body and even the life of the operator. On the other hand, if it be of greater capacity than is required in due proportion for the heat to have effect on the matter, the
The Aurora of the Philosophers. 6g
work will be wasted and thrown away. So, then, our philosophic vessel must be made with the greatest care. What the material of the vessel should be is understood only by those who, in the first solution of our fixed and perfected matter have brought that matter to its own primal quintessence. Enough has been said on this point.
The operator must also very accurately note what, in its first solution, the matter sends forth and rejects from itself.
The method of describing the form of the vessel is difficult. It should be such as Nature requires, and it must be sought out and investigated from every possible source, so that, from the height of the philosophic heaven, elevated above the philosophic earth, it may be able to operate on the fruit of its own earthly body. It should have this form, too, in order that the separation and purification of the elements, when the fire drives one from the other, may be able to be accomplished, and that each may have power to occupy the place to which it adheres ; and also that the sun and the other planets may exercise their operations around the elemental earth, while their course in their circuit is neither hindered nor agitated with too swift a motion. In all these particu- lars which have been mentioned it must have a proper proportion of rotundity and of height.
The instruments for the first purification of mineral bodies are fusing- vessels, bellows, tongs, capels, cupels, tests, cementatory vessels, cineritiums, cucurbites, bocias for aquafortis and aqua regia ; and also the appliances which are required for projection at the climax of the work.
CHAPTER XIX.
CONXERXIXG THE SECRET FiRE OF THE PHILOSOPHERS.
This is a well-known sententious saying- of the philosophers, " Let fire and Azoc suffice thee." Fire alone is the whole work and the entire art. Moreover, they who build their fire and keep their vessel in that heat are in error. In vain some have attempted it with the heat of horse dung. By the coal fire, without a medium, they have sublimated their matter, but they have not dissolved it. Others have got their heat from lamps, asserting that this is the secret fire of the philosophers for making their Stone. Some have placed it in a bath, first of all in heaps of ants' eggs ; others in juniper ashes. Some have sought the fire in quicklime, in tartar, vitriol, nitre, etc. Others, again, have sought it in boiling water. Thomas ,\quinas speaks falsely of this fire, saying that God and the angels cannot do without this fiie. but use it daily. What blasphemy is this ! Is it not a manifest lie that God is not able to do without the elemental heat of boiling water ? All the heats excited by those means which have been mentioned are utterly useless for our work Take care not to be misled by Arnold de Villa Nova, who has written on the subject of the coal fire, for in this matter he will deceive you.
Almadir savs that the invisible ravs of our fire of themselves suffice.
70 The HerDietic and Alchemical Writings of Paracelsus.
Another cites, as an illustration, that the heavenly heat by its reflections tends to the coagulation and perfection of Mercury, just as by its continual motion it tends to the generation of metals. Again, says this same authority. " Make a fire, vaporous, digesting, as for cooking, continuous, but not volatile or boiling, enclosed, shut off from the air, not burning, but altering and penetrating. Now, in truth, I have mentioned every mode of fire and of exciting heat. If you are a true philosopher you will understand." This is what he says.
Salmanazar remarks: "Ours is a corrosive fire, which brings over our vessel an air like a cloud, in which cloud the rays of this fire are hidden. If this dew of chaos and this moisture of the cloud fail, a mistake has been committed." Again, Almadir says, that unless the fire has warmed our sun with its moisture, by the excrement of the mountain, with a moderate ascent, we shall not be partakers either of the Red or the White Stone.
.•Ml these matters shew quite openly to us the occult fire of the wise men. Finally, this is the matter of our fire, namely, that it be kindled by the quiet spirit of sensible fire, which drives upwards, as it were, the heated chaos from the opposite quarter, and above our philosophic matter. This heat, glowing above our vessel, must urge it to the motion of a perfect generation, temper- ately but continuously, without intermission.
CHAPTER XX. Concerning the Ferment of the Philosophers, and the Weight.
Philosophers have laboured greatly in the art of ferments and of ferment- ations, which seems important above all others. With reference thereto some have made a vow to God and to the philosophers that they would never divulge its arcanum by similitudes or by parables.
Nevertheless, Hermes, the father of all philosophers, in the " Book of the Seven Treatises," most clearly discloses the secret of ferments, saying that they consist only of their own paste ; and more at length he says that the ferment whitens the confection, hinders combustion, altogether retards the flux of the tincture, consoles bodies, and amplifies unions. He says, also, that this is the key and the end of the work, concluding that the ferment is nothing but paste, as that of the sun is nothing but sun, and that of the moon nothing but moon. Others affirm that the ferment is the soul, and if this be not rightly prepared from the magistery, it effects nothing. Some zealots of this Art seek the Art in common sulphur, arsenic, tutia, auripigment, vitriol, etc., but in vain ; since the substance which is sought is the same as that from which it has to be drawn forth. It should be remarked, therefore, that fer- mentations of this kind do not succeed according to the wishes of the zealots in the waj' they desire, but, as is clear from what has been said above, simply in the way of natural successes.
But, to come at length to the weight ; this must be noted in two ways.
The Aurora of the Philosophers. 7 i
The first is natural, the second artificial. The natural attains its result in the earth by Nature and concordance. Of this, Arnold says : If more or less earth than Nature requires be added, the soul is suffocated, and no result is perceived, nor any fixation. It is the same with the water. If more or less of this be taken it will bring a corresponding loss. A superfluity renders the matter unduly moist, and a deficiency makes it too dry and too hard. If there be over much air present, it is too strongly impressed on the tincture ; if th^re be too little, the body will turn out pallid. In the same way, if the fire be too strong, the matter is burnt up ; if it be too slack, it has not the power of drying, nor of dissolving or heating the other elements. In these things elemental heat consists.
Artificial weight is quite occult. It is comprised in the magical art of ponderations. Between the spirit, soul, and body, say the philosophers, weight consists of Sulphur as the director of the work ; for the soul strongly desires Sulphur, and necessarily observes it by reason of its weight.
Vou can understand it thus : Our matter is united to a red fixed Sulphur, to which a third part of the regimen has been entrusted, even to the ultimate degree, so that it may perfect to infinity the operation of the Stone, may remain therewith together with its fire, and may consist of a weight equal to the matter itself, in and through all, without variation of any degree. Therefore, after the matter has been adapted and mixed in its proportionate weight, it should be closelj' shut up with its seal in the vessel of the philoso- phers, and committed to the secret fire. In this the Philosophic Sun will rise and surge up, and will illuminate all things that have been looking for his light, expecting it with highest hope.
In these few words we will conclude the arcanum of the Stone, an arcanum which is in no way maimed or defective, for which we give God undying thanks. Now have we opened to you our treasure, which is not to be paid for by the riches of the whole world.
Here ends the Auror.\ of the Philosophers.
CONCERNING THE SPIRITS OF THE PLANETS.*
PROLOGUE.
HAVING first of all invoked the name of the Lord Jesus Christ our Saviour, we will enter upon this work ; in which we shall not only teach how to change any inferior metal into better, as iron into copper, copper into siher, and silver into gold, but also to heal all infirmities which to the pretentious and presumptuous physicians seems impossible ; and — what is more still — to preserve men to a long, healthy, and perfect age. This Art was bestowed by the Lord our God, the supreme Creator, graven, as if in a book, in the body of the metals from the beginning of Creation to this end, that we might diligently learn from them. When, therefore, any man desires thoroughly and perfectly to become acquainted with this Art from its veritable foundation, it will be necessary that he should learn the same from the Master thereof, that is, from God, who created all things ; who also alone knows what nature and properties He has placed in every creature. He, therefore, is able to teach every one certainly and perfectly ; and from Him we can be taught absolutely what he means when he says, "Of Me ye shall learn all things." For nothing in Heaven or on earth is found so occult that He who created all things does not see through its properties, and know and perceive all. We will therefore take Him to be our Master, Operator, and Leader into this most veritable Art. Him alone will we imitate, and through Him learn and attain to the knowledge of that Nature which He Himself has, with His own finger, engendered and written on the bodies of these metals. Hence it will come to pass that the Most High Lord God will bless all His creatures in us, and will sanctify all our ways, so that in this work we may be able to bring our beginning to its desired end, and to attain the deepest joy and charity in our hearts.
But if any one shall follow his own mere private opinion, he will not onl)- greatly deceive himself, but also all others who shall cast in their lot with him, and will bring them to great trouble. For man is assuredly born in ignorance, so that he cannot know or understand anything of himself, but only that which he receives from God, and understands from Nature. He who learns
• This treatise is not included in the Geneva folio, and, both in style and in the method of treatment, it corresponds closely to the Au^or.^. The edition made use of for this translation is the Basle 8vo. of 1570. A considerable portion of the work enters into the Paracelsican congeries, entitled De Traminutaiionibus Metaiiorum, Frankfort, if 81.
Concerning the Spirits of the Planets. 73
nothing from these is like the heathen teachers and philosophers, who follow the subtleties and crafts of their own inventions and opinions. Such teachers are Aristotle, Hippocrates, Avicenna, Galen, and the rest, who based all their arts simply upon their own opinions. Even if, at any time, they learnt anything from Nature, they destroyed it again with their own fantasies, dreams, and inventions, before they came to the final issue. By means of these, then, and their followers, nothing perfect can be discovered.
This it is which has moved and incited us to write a special book concern- ing Alchemy, basing it not on men, but on Nature herself, and upon those virtues and powers which God, with His own finger, has impressed upon metals. The initiator of this impression was Mercurius Trismegistus. He is not w-ithout due cause called the father of all wise men, and of all who followed this Art with love and earnest desire. He teaches and proves that God is the only author, cause, and origin of all creatures in this Art.* But he does not attribute the power and virtue of God to creatures or to visible things, as did the heathen mentioned above, and others like them.
Seeing, then, that all art must be learned from the Trinity, that is, from God the Father, God the Son, Jesus Christ, and God the Holy Ghost, three distinct persons, but one God, we w-ill also divide this our alchemical work into three short treatises. In the first of these we will lay down what it is which the .-Vrt itself embraces, and what is the property and nature of every metal. Secondly, by what method a man may work and bring similar powers and forces of metals to a successful issue ; and, thirdly, what tinctures are to be produced from the Sun and from the Moon.
* All arts which flourish on this earth are divine, all are from God ; from no other principle do they originate. The Holy Spirit is the enlargcr of the light of Nature. . . . Man of himself can discover nothing. . . . \Vhat things soever are found by the enlargement of this light of Nature within us, the same does the devil seek to corrupt, adulterate, and convert into falsehood. Thus are all arts and operations corrupted at this day. Even so is Alchemy debased and given over to lying tongues and depraved professors. — Paragy.iitutn, Tr.-ict IV.
CHAPTER I. Concerning Simple Fire.
IN the first place, it is necessary to state clearly what this Art comprises, what is its subject, and what its peculiarities. First and chiefly, the principal subject of this Art is fire, which always exists in one and the same property and mode of operation, nor can it receive its life from anything else.* It possesses, therefore, a state and power, common to all fires which lie hid in secret, of vivifying, just as the sun is appointed by God, and heats all things in the world, both occult, apparent, and manifest, as the spheres of Mars, Saturn, Venus, Jupiter, Mercury, and the Moon, which can shine only as they borrow their light from the Sun, and are in themselves dead. When, however, they are lighted up, as said above, they live and work according to their special properties. But the sun receives light from no other source than God Himself, Wiio rules it, so that in the sun God Himself is burning and shining. Just so is it with this Art.t The fire in the furnace may be compared to the sun. It heats the furnace and the vessels, just as the sun heats the vast universe. For as nothing can be produced in the world without the sun, so also in this Art nothing can be produced without this simple fire. No operation can be completed without it. It is the Great Arcanum of Art, I embracing all things which are comprised therein, neither can it be com- prehended in anything else. It abides by itself, and needs nothing ; but all others which stand in need of this can get fruition of it and have life from it, wherefore, first of all, we have undertaken that this shall be made clear.
CHAPTER II. Concerning the Multiplicity of Fire from whence spring the
VARIETIES OF MeT.\LS.
Having first written concerning the simple fire which lives and subsists per se, it now remains to speak of a manifold spirit or fire which is the cause of variety or diversity of creatures, so that not one can be found exactly like
« Fire is not to be regarded as an element, and so there is a distinction between fire and the firm.iment, which latter is an element. Fire is a matter which cooks and disintegrates, reducing into the ultimate matter, and, in this sense, fire and death are alike. For fire, like death, consumes and devours ever>'thing. Therefore, fire cannot be an element, but it can be, and is, a visible and sensible death. The other death is invisible, and is seen by no man.— Lib. Mt'tt^i}ritiHt c. i.
t The congeries «<• Trnnsmutatimibus Melallnrum, to which refiirence has already been m,ade, gives the following variation in the reading at this point : Just so in the Spagyric art is this fire of athanor and the secret fire of the philosophers, which heats the furnace, the sphere of the vessel, and the fire of the matter, just as the sun is seen to operate in the whole world.
t All arcana derive from the firmament. — /='rof»«-«/,2 .\foJui Ph.irm.icandi, Lib. II., Tract i. But that fire
which is an element is the firmament, .-uid the stars are the fruits thereof.— Z./*. Meuorum, c. i.
Concerning the Spirits of the Planets. 75
another and identical in every part. This may be seen in the case of metals where no one has another exactly like itself. The Sun produces gold ; the Moon another and widely different metal, namely, silver ; Mars, another, namely, iron ; Jupiter, tin ; Venus, copper; and Saturn yet another, namely, lead; so that all these are unlike. In the same way does it hold good with men and other creatures, and the cause of this diversity is the manifoldness of fire. For example, the Venter Equiuus produces one kind of creature through the moderate heat generated by its corruption ; the Balneum Maris produces another ; ashes another ; sand, in like manner, another ; the flame of fire another ; coals another, and so on. This variety of creatures is not produced by the first simple fire, but from the regimen of the elements, which is various, not from the sun, but from the courses of the seven planets. And this is the reason why the universe contains no likeness amongst its individuals. For as the heat is changed ever}' hour and minute, so all other things vary. For this transmu- tation takes place in the elements, on the bodies whereof it is impressed by this fire. Where there is no great mixture of the elements, Sol is produced ; where it is a little more dense, Luna ; where still more so, Venus ; and thus according to the diversity of mixtures are produced different metals, so that no metal appears in its mineral exactly like another. It should be known, therefore, that this variety of metal is occasioned by the mixture of the elements, because that the spirits of these elements are found to be diverse and without likeness : whereas, if they were born of simple fire they would be so much alike that one could not be distinguished from another. But the manifold fire intervening, variety of form is introduced among creatures. Hence it may be easily gathered why so many and such varied forms of metals are found, and why no one is like another.*
CH.\PTER III.
CON'CERNING THE SPIRIT OR TlXCTURE OF SOL.
Let us now come to the spirits of the planets, or of the metals. The spirit or tincture of Sol took its beginning from a pure, subtle, and perfect fire,
• That fire, then, is manifold which is varied according to the diversity of the subject whereinto it flows, and by means whereof it is afterwards kindled in other subjects, as the fire of ashes, sand, the bath, filings, etc., has a medi- ated heat flowing from an immediate source into the subject-matter of the instrument, and from hence into the matter underlying the .\rt. In that manifold fire there is a diff'erence of position. This is for the reason that nothing in the' nature of things can be seen which is in alt respects like tq any other thing, though both come under the same species, nay, though both may be members in the same individual. One metal produces gold from that which generates silver ; another brings forth the metal of Saturn, of Venus, or of Mars. Each one of these is varied according to the diflTcrcncc of the place whence it proceeded and was created. No two men, no two members of the same body, no two leaves of the same tree, are foimd exactly alike : and so of the rest. Dissimilarity proceeds not from the first fire of created things, but from the differing rule over the elements by means of the planets, and not by the sun. Evcrj- moment, by this disposition of things, the heat in the elements varies, and at the same time the form of decomposed things from their compounds, though not from the simples. Where the mixture of the elements is not so great, there isjgenerated Sol ; where it is a little greater, and less pure, b generated Luna ; from that which is still more imperfect, ^ Vcous ; and so of the rest, according to the mixture of the elements, the mineral of each metal is not like another, nor do the spirits of them in all respects agree one with the other. If they were generated from the simple fire alone, wilh- but the intervention of the manifold, no distinction of forms could occur either in metals or in any other created things. Why there are in use no more than seven metals, of which six are solid and the seventh fluid and thin, is explained in adept philosophy but not in .'Mchemy. — De Transmutationibus Metiiitontm, c. 2- But this statement concerning the seventh fluidic metal seems to be at variance with other teaching of Paraccbus, to which a congeries that has been subject to editing must naturally defer.
\
76 The Hermetic and Alchemical Writings of Paracelsus.
for which reason it far surpasses all the other spirits and tinctures of the metals. It remains constantly and fixed in the fire, nor does it fly therefrom, nor is consumed by it, but rather by its agency it becomes clearer, purer, and more beautiful. Nothing either hot or cold can injure it, or any other accident, as they can injure the other spirits or tinctures of metals, and for this reason : that the body which it once assumes it defends from all accidents and diseases, and enables it to sustain the fire without injury. This body has not such power and virtue in itself; but derives it from the spirit alone which is shut up within it. For we know with regard to the body of Mercury that it cannot sustain or endure the hre, but flies from it ; but when in Sol it does not fly off but remains fixed and constant, this affords a most certain proof that it receives such a constancy from the spirit or tincture of Sol.* If, therefore, this spirit can be in Mercury, any one can infer that it would have some similar effect in the bodies of men when it is received therein. In our Chirurgia Magna we have said concerning the tincture of Sol that it will not only restore and preserve from weaknesses one who uses it, but also conserve him for a long and healthy life.t In like manner, the strength and virtue of other metals may be known from true experience, not from the wisdom of men and of the world, which is foolishness with God, and with His truth ; and all who build and rest their hope on that wisdom are miserably deceived.
CHAPTER IV.
CON'CERNING THE SPIRIT AND TiNCTURE OF LUNA.
After having spoken with sufficient clearness concerning the tincture of Sol, it remains to put forward something about the tincture of Luna, and of the White Tincture which, in like manner, is produced from the perfect spirit, though it be less perfect than the spirit of Sol ; but, nevertherless, it excels in purity and subtlety all the other tinctures of the metals which follow it in order This, indeed, is well known to all who handle Luna, even rustics. It does not
• It is well understood that the body of Sol is Mercury, which cannot at all stand the fire, but flees from M.—Dc Transmulat:ortihus Metailoruin, c. lo.
♦ In the collection of treatises to which reference is here made, there is the following process for the manufacture of a tincture of gold :- Let the body be first deprived of its metallic .ind malleable nature; th.it is to say, let it be corrupted ; then let the residue be cleansed with sweet water, and the colour extracted by means of spirit of wine, when the desired tincture will remain at the bottom. To compose the Water of Salt : Take ver>' while salt, but not that which h.as been whitened artificially ; melt it several times ; reduce it to an exceedingly subtle powder ; mix it with the sap of raphanum. Shake it. Distil, after resolution, with an equal portion of the sap of blood. Then again distil five times. Thin plates of gold which have been purged by antimony are easily reduced to powder in this water. The powder thus prepared must be washed with sweet distilled water until it no longer savours of salt. As the salt does-not penetrate into its substance it is easily removed by ablution. To compose the Spirit of Wine : Take one sextarius (about a pint) of generous wine ; let it be poured into a circulatorj' vessel of appropriate size, that is, of such capacity that the wine can be shaken therein. Place it in a Balneum M.aris to the depth which the wine occupies, and decoct for ten days. Seal all apertures of the vessels, so that nothing can escape. Then place in a cucurbile, and abstract the spirit by a slow fire. As soon as it has passed aw.ay (which you will know by the usual signs), cease to urge the fire, for the residue is a simple sublimate. Pour the spirit of wine upon the abovtf-mentioned powder (which should be like alcohol) to the height of a palm, enclose it in a glass, keep it for a month in a warm bath to digest, when the colour will be separated and commingled with the spirit. A white powder will remain at the bottom. Having separated all these things, melt the powder, and it will be separated into a metallic water. Evaporate the spirits according to art, and the desired spirit will remain at the bottom. Perform its gradation in a retort of the proper size. This is done most conveniently by elevation, which is highly attenuating. -CV»>«r£;(i Magna^ Part II., Tract III., c. 2.
Concerning the Spirits of the Planets. jj
acquire rust, nor is it consumed in the fire lilce the other metals, all of which Saturn draws with himself when flying from the fire, but not this one.* Hence it may be gathered that this tincture is far more excellent than those set down below, for it preserves in the fire the body it has assumed without any accident or loss. Hence it is quite clear that if this in its own corruptible body by itself produces Mercury, what it will be able to effect when extracted from it into another body. Will not that in the same way protect and defend from accidents and infirmities? Surely if it produces this Mercury in its own body, it will do the same in the bodies of men.f -Vnd it not only preserves health, but causes long life, and cures diseases and infirmities, even those which are beyond its own special grade. For the higher, more subtle, and more perfect a medicine is, so much the better and more perfectly it cures. Wherefore those are mere ignorant physicians who waste their skill only on vegetables, as herbs and the like, which are easily corrupted. With these they endeavour to accomplish results which arc firm and fixed, but they do this vainly as those who beat the air. But why speak at length about these ? They have not learnt better in their universities. If they were compelled to go back to the beginning, learn and study, they would think it a great disgrace. Therefore they remain in their former ignorance.
CHAPTER V. Concerning the Spirit of Venus. We have before made mention of a White Spirit, or colourless Tincture. Now we proceed to speak of a red spirit, which is produced from a thick elemental mixture of the former, to w-hich also it is subject, though, neverthe- less, it is more perfect than the spirits and tinctures of the succeeding metals. On this account it remains in the fire more constantly than the rest, so that it is not so soon burnt, nor does it so soon pass away as the other spirits which follow. The air also and the moisture of water are not so injurious to it as to Mars, just as it remains more fixedly and for a longer time in the fire. Venus has this force and property, that is to say, its body has, on account of the spirit which has been infused into it. Since, then, it produces this eflfect in its own body, that is, in Venus, it accomplishes as much also in man as is by Nature conceded to it. It preserves wounds in such a way that no accident can affect them, nor can the air or the water injure them. It also drives away all such diseases as are under its degree. This spirit further breaks up the bodies qf metals so that they lose their malleability. | In the bodies of men, too,
• Molten lead destroys all the metals, including itself, by means of the fire, except Sol and Luna. — Congeries ParacfUica^ c. lo.
t Since, then, the spirit of Luna is able to protect from all injury by fire or other accidents the body into which it enters, that is to say, Mercury*, and to render it consistent, it is easy to gather from this, if it produces such an effect in the case of an inst.ible and \'olatiIe body like Mercury, how much more powerfully it will act when disengaged from its own body and projected into the human \ioAy. — lbid.
t On the other hand, if it be mixed with certain metals, even among those which arc perfect, it tears asunder their bodies, so that they are no longer malleable, or capable of being treated in any way until they are set free from it. — Ibid.
78 The Hermetic and Alchemical Writings of Paracelsus.
when it is taken for a disease to which it is not suitable, it produces incon- venient results.* It is necessary, therefore, that the physician who desires to use these should be experienced, and have a good knowledge of metals. It is far better, then, to use the more perfect spirits, which may be taken without any such fear of danger. Still, since the spirits of Sol and Luna are costly, so that it is not every one who can use them for curative purposes, every one must take according to his means whatever he can get and pay for.f Every one is not of such wealth that he can prepare these medicines, so each is com- pelled to do what he can. Every one will easily be able to gather from what has been said that metallic medicines far exceed vegetable and animal products in their strength and power of healing. So far we have said enough, and more than enough, concerning the spirit of V^enus.J
CHAPTER VI. Concerning the Spirit of Mars. Speaking of the Spirit of Mars, this comes from a more dense and com- bustible mixture of the elements than was the case with the others which precede. But Mars is furnished with greater hardness than the other metals, so that it is not melted in the fire as they are. True, it is hurt by the water and the air more than they are, insomuch that it is altogether destroyed by these influences, and it is also burnt in the fire, as experience proves. So, then, its spirit is less perfect than that of any of the above. But in hardness and dryness it exceeds all the metals above or below. For not only does it render the perfect metals, Sol and Luna, proof against the hammer, but even those which rank below itself, as Jupiter, Saturn, and the like.g Since, then, it pro- duces this effect on metals, this is a sign that k has the same eff"ect on the bodies of men, that is, it produces a struggling ; especially when it is taken for a disease to which it is not adapted, it contorts the limbs with great pain. But when it is used and applied for wounds which do not exceed its degree, it is of powerful cleansing qualities. So, then, this spirit is endowed with no less power and potency than are of those above, so far as regards those things for which it was appointed by God and by Nature.
CHAPTER VII. Concerning the Spirit of Jupiter. Concerning the spirit of Jupiter this should be known, that it is derived from the white and pale substance of fire, together with a nature of peculiar
' III these cases it produces contraction of the limbs. — Ibid.
t It would, however, be safer to use only the spirits of the perfect metals, unless gold and silver are too expensive for a patient's resources, or too difficult in their preparation for the talent and skill of any particular physician. In that case he may be compelled to do what he h,as learnt to do, that is, to treat such cases with vegetable and animal preparations. — Ihid.
\ Under favourable astrological circumstances, many tinctures can be extracted from Venus. —ZJ^ Causis et Origine Litis Gaitictr, Lib. I., c. Ii.
§ Nevertheless, it surpasses any other met.tls in h.ardnc5s and dryness, destroying and decomposing them by admixture with them, and this in the case of the perfect no less than of the imperfect metals.— 0«^^nVj Parti- eelsica, c. lo.
Concerning the Spirits of tite Planets. 79
crepitation and fragfility, not malleable like Mars. It, therefore, heats other metals, and renders them capable of being broken with hamrrfers. An example of this may be seen when it is joined with Luna, for it can scarcely be brought to its former malleability, except with the greatest labour.* The same effect it produces in all other metals, with the single exception of Saturn. If it produces this effect in the bodies of metals, it will do the same in human bodies. In these it corrodes the limbs with severe burnings and decay, so that they are completely cut off from their perfect workings, and lose them, so that they are unable to fulfil the necessary requirements of Nature. Never- theless this spirit has in it the virtue of removing cancer, fistulas, and other similar ulcers, especially those which are of its own nature, and which do not exceed the degree which God and Nature have given to it.
CHAPTER VIII.
Concerning the Spirit of Saturn.
The spirit of Saturn is concrete and formed from a dry, dark, cold admixture of elements. Hence it results that, amongst all others, it has the least power of remaining and living in the fire. When, however, Sol and Luna have to be proved and purified, Saturn is added to them, and this has the effect of thoroughly purging them. Nevertheless, it is of that nature that it takes away their malleability.! It has the same effect on men, with great pains, as Jupiter and Mars. Being mixed with cold, it cannot act mildly. | It has the very greatest powers and virtues, whereby it cures fistulas, cancer, and similar ulcers, which come under its own degree and nature. It drives the same kind of diseases from man as it expels impurities from Luna. But if it does not go out altogether at the same time, it brings more harm than it does good. Conseqviently, whoever would use it must know what diseases it cures, against what it should be taken, and what effects Nature has assigned to it. If this be well considered it can do no harm.
CHAPTER IX.
Concerning the Gross Spirit of Mercury.
The spirit of Mercury, which is only subjected to the spirits above, has no determinate or certain form in itself. Hence it happens that it admits every metal, just as wax receives all seals, of whatever form. So this dense elementary spirit may be compared to the other spirits of the metals. For if it receive into itself the spirit of Sol, Sol will be produced from it ; if Luna, Luna ; and in like manner it does with the other metals. It agrees with them and takes their properties to itself. For this reason, so far as relates to its
* By mixture with other metals it corrupts and decomposes them, especially Luna, and only with great labour'can it be separated therefrom. — Ibid.
\ It leaves them broken and decomposed after washing. — Ibid.
t It distorts the limbs . . « with more severe pains than even tin and iron ; but seeing that this spirit is coagulated with a much more intense cold than others, it does not act so violently. — Ibid.
I I
! I
80 T/ie Hermetic and Alchemical Writings of Paracelsus.
body, it is appropriated to the spirits spoken of above, just as a woman to a man. For Sol is the body of Mercury, save only that Sol fixes Mercury and becomes fixed. The common Mercury is inconstant and volatile ; nevertheless it is subject to all the abovementioned ; and generates again not only the aforesaid metallic spirits and tinctures, but the metal itself by which the beforenamed tinctures arrive at their working. But if moderation be not observed it is impossible to perfect a tincture of this kind. If the fire which ouijht to vivifv this tincture be too fierce, the operation will be fruitless ; and so if it be too weak. Therefore it is necessary at this point to know what is the mean in this Art, and what powers and properties it has ; also by what means it is to be ruled, and how to tinge the tinctures, or bring them to their perfect operation, so that they may germinate and become apparent. Witii these few words we would conclude this first tract.*
« It is prepared, then, so far as the body is concerned, from the aforesaid spirits, just as his wife is prepared for a husband, not by corporeal admixture, but when the spirit has been educed from its own metal and projected, after preparation, into Mercury, then at length it exhibits its transmutation. -Ibid.
The End of the First Treatise.
THE SECOND TREATISE.
Concerning the Philosopher's Mercury, and the Medium of Tinctures.
IN the first treatise we have written concerning- the spirits of the metals, their tinctures, etc., making clear their properties and natures, and what each separate metal generates. In this second we will treat of the medium of tinctures, that is, the Philosophers' Mercury, whereby are made tinctures and fermentations of the metals ; in seven chapters, as follows : —
CHAPTER I.
From what Tinctures and Leavens are Made.
Whoever wishes to have a tincture of the metals, must take Philosophers' Mercury, and project it to its own end ; that is, into the quick mercury from whence it proceeded.* Hence will ensue that the Philosophers' Mercury will be dissolved in the quick mercurj-, and shall receive its strength, so that the Philosophers' .Mercury shall kill the quick mercurj' and render it fixed in the fire like itself. For there is between these two mercuries as much agreement as between a man and his wife. They are both produced from the gross spirits of metals, except that the body of Sol remains fixed in the fire, but the quick mercury is not fixed. The one, however, is appropriated to the other as grain or seed to the earth, which we will illustrate by an example, thus : If anyone has sown barley he will gather barley ; if corn, corn, etc. None otherwise is it in this Art. If anyone sows Sol he will gather gold, while from Luna he will collect silver, and so with regard to the other metals. In this way we say here tinctures are produced from the metals, that is, from the Philosophers' Mercury and not from quick mercury. But this produces the seed which it had before conceived.!
• Notwithstanding, the tincture of mercury is a supreme secret. — De Vlcerum Cur,ttiont^ c. lo.
t The dead wife of the metal, like an uncultivated field or soil, if it be macerated or revivified by the philosophic plough (the wife remaining fixed and incorrupt during the process), it is united to the aforesaid corporal spirit by the grades of fire, into its own nature and substance, and this with the dead body of the metal Now, this cannot be done with the crass spirit of mercury. .\nd although the mercury or quicksilver of Sol exists and is fixed, nevertheless the common mercury*, not as yet fixed, never attains to resurrection. For the resurrection of the metals is an immortal regeneration, and the medium whereby tinctures of this kind are .advanced to their generation. On this account, therefore, it cannot be united to dead bodies so as to bring about their fixation, but only to extracted spirits, as lo those corporeal ones above-mentioned, which are subject to the metals just as common mercury is to all metallic spirits. The crass spirit of mercury can no more generate this tincture in its substance than a concubine can bring forth legitimate offspring In the same way must it be judged concerning the crass spirit of mercury, until the metallic and corporal spirit is produced by means of the natural matter. Without this medium it will be impossible for anything good or per- fect to be accomplished in tinctures of this kind. Moreover, if the fire be too intense it cannot generate ; if too slack, the same result ensues. — De Transmutationibus MetaUimwt^ c. lo.
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82 The Hermetic and Alchemical Writings of Paracelsus.
CHAPTER II.
Concerning the Conjunction of the Man with the Woman.
In order that the Philosophers' Mercury and the quick mercury may be joined, and this latter united with the fixed, it must of necessity be known how much of it must be taken, since more or less than the proper quantity may hinder or altogether destroy the whole business. For by superfluity the seed is suffocated, so that it cannot live until it is fixed by the Philosophers' Mercury. But by defect, since the body cannot be altogether dissolved, it is also destroyed so that it is able to produce no fruit. Wherefore it should be clearly ascertained how much of the one and the other ought to be taken, if, indeed, the artificer would bring this work to its legitimate end. Let the receipt be as follows, namely : Take one part to two, or three to four, and you will not err, but will arrive at the desired end.
CHAPTER III.
Concerning the form of the Glass Instruments.
When the matter has been rightly joined, it is necessary that you should have properly-proportioned glass vessels, neither larger nor smaller than is right. If they are too large, the woman, that is, the phlegm, is dispersed, whence it ensues that the seed cannot be born ; where they are too small the germ is suffocated so that it cannot come to fruit, just as when seed is sown under a tree, or among thorns, it cannot germinate, but perishes without fruit. No slight error, therefore, may arise through the vessels ; and when once this has occurred it cannot again be remedied in the same operation, nor can it arrive at a satisfactory issue. Wherefore note what follows, namely, that you take three ounces and a half and four pounds ; thus, having proceeded rightly, you will save the matter from being dispersed, and prevent the phlegm, or the germination, from being impeded.
CHAPTER IV.
Concerning the Properties of Fire.
After you have placed the matter in the proper vessels, you will cherish it with natural heat, so that the outside shall not exceed the inside. For if the heat be excessive, no conjunction will take place, because by the intense heat the matter is dispersed and burnt, so that no advantage arises from it. On this account the mid region of the air has been arranged by Nature between heaven and earth ; otherwise the sun and the stars would burn up all the creatures on the earth, so that nothing could be produced from it. Take care, therefore, that between the matter and the fire you interpose an airy part of this kind, or a certain distance. In this way the heat will not easily be able in any way to do injury, nor to disperse, and still less to burn. For if the heat be insufficient neither will the spirit rest acting in no way upon
Concerning the Spii-its of the Playlets. %'^
its own humidity ; so it will be dried or fixed. For the spirits of metals are of themselves dead, and rest, and can effect nothing unless they are vitalised. ■None otherwise. in the great world the seed cast into the earth is dead, and cannot grow of itself unless it be vitalised by the heat of the sun. In the very first place, therefore, is it necessary to build the fire for this work in just proportion, neither too large nor too small ; otherwise this work will never be carried on to its desired and perfect end.
CHAPTER V.
Concerning the Signs which appe.ar in the Union of Conjunction.
When the regimen of the fire is moderated, the matter is by degrees moved to blackness. Afterwards, when the drj-ness begins to act upon the humidity, various flowers of different colours simultaneously rise in the glass, just as they appear in the tail of the peacock, and such as no one has ever seen before. Sometimes, too, the glass looks as though it were entirely covered with gold. When this is perceived, it is a certain indication that the seed of the man is operating upon the seed of the woman, is ruling it and fixing it. That is, the fixed Mercury acts on the quick, and begins to embrace it. Afterwards, when the humidity has died out before the process of drj-ing, those colours disappear, and the matter at length begins to grow white, and continues to do so until it attains the supreme grade of whiteness. In the very first place, care should be taken not to hasten the matter unduly, according to the opinion of those who think that such a process is in all respects like what is perceived in the growth of corn, or in the production of a human being, the latter process occupying nine months, the former ten or twelve. Sol and Luna do not ripen so soon, or are born so soon, as the child from its mother's womb, or the grain from the womb of the earth. The higher and more perfect anything is and should be in its nature, the longer time is necessary for its production. For it should be known that everything which is born quickly perishes quickly. Both herbs and men afford a proof of this. In proportion as they are quickly produced or born is their life short. It is not so with Sol and Luna ; but they have a more perfect nature than men ; whence it ensues that they exhibit a long life for men and preserve them from many accidental diseases.
CHAPTER VI.
Concerning the Knowledge of the Perfect Tincture.
In the preceding chapter we have said how the matter itself is graduated. In this we will make clear by what means it may be recognised when it is perfect. Do this : When the White Stone of Luna stands forth in its white- ness, separate a morsel from it with the forceps, and place it glowing over the fire on a plate of copper. If the Stone emits smoke it is not yet perfect, where- fore it must be left longer in decoction, until it comes to the grade of a perfect Stone. But if it emits no smoke, you may believe it to be perfect. In the same way proceed with the Red Stone of Sol in its due gradation.
84 The Hermetic and Alchemical Writings of Paracelsus.
CHAPTER VII.
Concerning the Augmentation or the Multiplying of Tinctures.
When you wish to augment or to multiply the tincture which you have found, join it again with the common mercury. Proceed in all respects as before, and it will tinge a hundredfold more than it did previously. You can repeat this as often as you wish, so as to have as much of the matter as you desire. The longer it remains in the fire, the more highly graduated it be- comes, so that one part of it will transmute an infinite number of parts of quick mercury into the best Luna and the most perfect Sol. Thus you have the whole process from the beginning to the end. With these few words we will conclude this second treatise, and will now begin the third.
The End of the Second Tre.\tise.
THE THIRD TREATISE.
IN the second treatise we have described the method by wiiich the tinctures or fermentations should be produced. In this third we will say how the tinctures of Sol and Luna are made. This we shall make clear at sufficient length, and in what manner Sol, with the other planets, should be produced, namely, with the furnace and fire.
- CHAPTER I.
Concerning the Building of the Furn.\ce, with the Fire.
Mercurius Hermes Trismegistus says that he who perfects this Art creates a new world. For in the same way as God created the heaven and the earth, the furnace with its fire must be constructed and regulated, that is to say, in the following manner : First, let a furnace be built at a height of six palms, with the fingers and thumb extended, but in breadth only one palm ; round within and plain, so that the coals may not adhere to it. .At the bottom let a little mound be raised, sloping on all sides to the border. Let holes be left open underneath, four fingers in breadth, and to each hole let its own furnace be applied with a copper cauldron, which contains water. Then take the best and most lasting coals, and break them into lumps the size of a walnut. With these fill the long furnace, which must then be closed, so as not to burn out. Afterwards, add coals below, right up to the holes. If the fire is too great, put a stove before it : if too little, let the coals be stirred with an iron rod, that they may meet the air and the heat may be increased. In this way you will be able to regulate the fire, according to the true requirements of its nature, so that it shall not be excessive or defective, but adapted to the move- ment of the matter. This is compared to the firmament. .And there is another firmament in this place, namely, the matter contained in the glass. .After these things follows the form of the world. The furnace then is to be placed as the sun in the great world, which affords light, life, and heat to the whole furnace itself, and to all the instruments and other things which it encloses.
CHAPTER II.
Concerning the Conjunction of the Man with the Woman.
Since we have treated of the furnace in which the tinctures are to be pre- pared, and of the fire, we now propose to describe more at length how the
86 TJie Hermetic and Alchemical Writings of Paracelsus.
man and the woman meet and are joined together. This is the manner. Take Philosophers' Mercury, prepared and purified to its supreme degree. Dis- solve this with its wife, that is to say, with quick mercury, so that the worrian jTiay dissolve the man, and the man may fix the woman. Then, just as the husband loves his wife and she her husband, the Philosophers' Mercury pursues the quick mercury with the most supreme love, and their nature is moved with the greatest affection towards us. So then each Mercury is blended with the other, as the woman with the man, and he with her, so far as the body is concerned, to such an extent that they have no diflf'erence, save as regards their powers and properties, seeing the man is fixed, but the woman volatile in the fire. For this reason, the woman is united to the man in such a way that she dissolves the man, and he fixes her and renders her constant in every consideration as a conse- quence. Conceal both in a glass vessel, thoroughly fastened, so that the woman maj' not escape or evaporate ; otherwise the whole work will be reduced to nothing.
CHAPTER III.
CONCERXIXG THE COPULATION OF THE MaN WITH THE WOMAN, ETC.
When you have placed the husband and the wife in the matrimonial bed, in order that he may operate upon her and impregnate her, and that the seed of the woman may be coagulated into a mass b)' the seed of the man, without which she can bring forth no fruit, it is necessary that the man should perform his operation on the woman.
CHAPTER IV.
Concerning the Philosophic Coition of the Husband with His Wife.
As soon as you see the woman take a black colour, know for a certainty that she has conceived and become pregnant : and when the seed of the man embraces the seed of the woman, this is the first sign and the key of this whole work and Art. Therefore preserve a continuous natural heat, and this blackness will appear and disappear through being consumed, as one worm eats another, and goes on consuming until not one is still left.
CHAPTER V.
Concerning the Black Colour.
As soon as the blackness appears and is manifest, it may be known that the woman has become impregnated. But when the peacock's tail begins to appear, that is, when many and various colours shall be seep in the glass, it is a sign that the Philosophers' Mercury is acting on the common mercury, and extending its wings until it shall have conquered. When, therefore, the dry acts on the moist these colours appear.
Concerning the Spirits of the Planets. 87
CHAPTER VI.
Concerning the Bud appearing in the Glass.
When you have seen the difTerent colours, it is necessary that you persevere in the work, by constantly continuing the fire, until the peacock's tail is quite consumed, while the matter of Luna becomes white and glittering' as snow, and the vessel attains its degree of perfection. Then at length you may break off a morsel of the regulus, and place it on a heated copper plate. If it remains firm and fixed there, and tinges it, then it is a fermentation brought to the highest perfection of Luna. That King has strength and power, not only for transmuting metals, but also for healing all infirmities. He is a King worthy to be praised, and adorned with many virtues, and so great power, that he transmutes Venus, Mars, Jupiter, Saturn, and Mercury into Luna, which will stand all tests. He also frees the bodies of men from an infinite number of diseases, as fevers, the falling sickness, leprosy, the gallic disease, and many mineral ailments which no herbs or roots, or anything of that kind, can remove. Whoever uses constantly this medicament, prepares for himself a fixed, long, and healthy life.
CHAPTER VH.
Concerning the Red Colour.
After the King has assumed his perfect whiteness, the fire must be con- tinued perseveringly, until the whiteness takes a yellow tint, this beings the . colour which succeeds the white ; for so long as any heat acts on the white and drj' matter, the longer such action lasts, the more is it tinted with yellow and saffron colour, until it arrives at redness, like the colour of a rubj-. Then at last the fermentation is prepared for gold, and the oriental King is born, sitting in his seat, and powerful above all the princes of this world.
CHAPTER VHL
Concerning Increase and Multiplication.
The multiplying of this fermentation should be noted, which is performed in the following manner. Let it be dissolved in its own moisture, and after- wards subjected to the regimen of fire as before. It will act on its own humidity more quickly than it previously did, and will transmute into its own substance, just as a little leaven seems to transmute into leaven the whole of a large quantity of flour. Wherefore it is an unspeakable treasure on the earth, of which the universe has not the equal, as Augurellus witnesses.
Conclusion.
This secret was accounted by the old Fathers who possessed it as among the most occult, lest it should get into the hands of wicked men, who by its aid would be able more abundantly to fulfil their own wickedness and crimes. We, therefore, ask you, w hoever have attained to this gift of God, that, imitating
88 The Hennciic and Alchemical IVriiiiigs of Pai'acelsiis.
these Fathers, you will treat and preserve this divine mystery in the most secret manner possible, for if you tread it under foot, or scatter your pearls before swine, be sure that you will hear pronounced against you the severe sentence of God, the supreme avenger.
But to those who, by the special grace of God, abstain most from all vices, this Art will be more constantly and more fully revealed than to any others. For with a man of this kind more wisdom is found than with a thou- sand sons of the world, by whom this Art is in no way discovered.
Whoever shall have found this secret and gift of God, let him praise the most high God, the Father and Son, with the Holy Spirit. And from this God alone let him implore grace, by which he may be able to use that gift to God's glory and to the good of his fellow-man. The merciful God grant that this may be so for the sake of Jesus Christ His Son, and our Saviour !
Here ends the Book concerning the Spirits of the Planets.
THE ECONOMY OF MINERALS.* Elsewhere called the Genealogy of Minerals.
PREFACE TO THE READER.
ALTHOUGH order seems to demand that we should have treated of the generation of minerals and metals before speaking' of their transmu- tations : still, since theory cannot be more lucidly taught than by its practice, I have thought it best for those who study this art to begin from the very beginning. For, above all else, Alchemy is a subject which is not com- prised in mere words, but only in elaborate facts ; just as is the case with the rest of those arts, familiarity with which is gained rather by putting them in practice than by any mere demonstrations. It is true that these demonstra- tions do a very great deal for those who are some way advanced rather tl\an for initiates. For these it is best that from the very first they should have a finger in the pie (as the saying is), and gradually learn from the very mistakes they make. Nobody ever acquired even the easiest art without making such blunders ; and certainly no one will be able to follow up Alcherny without making mistakes before he gets at the truth. No one, again, will ever enter the true path so long as he holds back from the goal through fear of making a false step, or fails to correct his own errors by imitating the course of Nature. It will not be so easy to learn if we fail to compare alchemical with natural methods. So, then, it was thought well to let artificial Alchemy precede the natural, so that we may recall those who are venturing forth in this art to the genealogy of minerals, as if to a safe anchorage. It seemed opportune, nay, even necessary, to provide some such anchorage for this pur- pose in the case of those who are studying Alchemy.
CHAPTER I.
Concerning the Generation of Minerals.
When I had most carefully read through the writings of the ancients concerning the generation of minerals, I found that they had not under-
" This treatise in the recension here chosen for tr.inslation is not found in the Geneva folio, and is translated from another collection of the works of Paracelsus, namely, the Frankfort 8vo. of 158^. A corresponding treatise, entitled />*- Minerniibits, which is included in the Geneva edition, goes over much the same ground, and is, indeed, in parts identical with that given in the text. Uut at the same time, it has differences sufficiently marked to require that both vcniions should he provided . It will, accordingly, lie found In an appendix at the end of this volume, under the title of A Uook about Minerals,
go The Hermetic and Alchemical Writings of Paracelsus.
stood the ultimate matter thereof, and, in consequence, much less did they understand the primal matter. If the beginning of any matter is to be described, its end should first of all be noted down. I therefore determined first of all to lay before you the ultimate matter of minerals, and from this you will easily understand the primal matter whence they derive their origin. We may bring forward an example from Medicine, where a disease has to be studied from its issue and not from its origin. Of this latter there is no knowledge, because it was secretly introduced, and he who observes it is virtually blind. But the end is visible from the issue towards which we see that disease tending, as though towards a mark set up for it to aim at. Now a thing cannot be better judged than by getting to know for what end it was created by God ; otherwise it will often happen that the true use of this creation of God turns to its abuse. Whosoever, therefore, under- takes any work with anything ought thoroughly to understand that with which he works, so that he may accomplish his task in the order prescribed by God, lest on account of his imperfect knowledge or utter ignorance of the matter, thmgs may turn out ill, and the devil's work rather than God's be done, through abuse of the matter and of appliances. For a rough example, take the case of an axe or club in the hand of a man who does not know how to use the one or the other. They become mere instruments of destruction. He alone should handle such tools who knows how to use them, and how, out of the material he has, to construct something that shall be to his neighbour's benefit, and preserve that material for the purpose for which God created it. On this account God wills that everything He has created should be possessed by one who knows how to use it ; and every man ought to apply himself to that pursuit whereto he feels in his own conscience called, and not to learn some other fanciful thing suggested by the devil.
Know, then, that the ultimate and also the primal matter'-^' of everything is fire. This is, as it were, the key that locks the chest. It is this which makes manifest whatever is hidden in anything. In this place, then, we understand by the ultimate matter of everything that into which it is dissolved by fire ; so that among the three universal things which I have discussed elsewhere in different places, this should he regarded as the first and predominating one. Vou have an illustration in the case of a metal dissolved in the fire. It at once makes it clear that its first beginning was Mercurial Water, not Sulphur, since its resolution is not accompanied with flame, as would be the case with resins. It is also proved not to be Salt, because the first sign of its resolution is not a crumbling besides liquefaction and flame, as would be the case with earth and stones. Every metal, it is true, contains within itself Sulphur and Salt,
• I call the ultimate matter of anything that state in which the suhstancehas reached its highest grade of exaltation and perfection, as, for example, gold, when it h.as Ueen separated from all superfluities, foreign matter, etc., and remains in its pure virtue, without any admixture, h.as been educed into its ultimate mM^a.—Chirurgiii Mugnn, Pt. II., Tract II. c, II. I'"or example, every body m.lde from the first matter is compelled to metamorphose into the ultimate mat- ter. Thus the gre.at ultimate matter h.as it* beginning in the end of the increase of the first matter. - Ilfui., IV.rt III., Lib. 111.
The Economy of Minerals. 91
but Mcrcurj' holds the principal place therein. Now, it has seemed good to God to create water an element, and that from it should be every day produced minerals for the use of men. Thus it becomes the mother of those things which are developed in her, as it were in her matrix; that is to say, Mineral Fire, Salt, and Mercury are formed into metals, stones, and all mineral substance, albeit the offspring is quite unlike the mother. In this way the Most High has created all things with their own nature : the birds of the air for one purpose, which is different from that of the fishes in the sea. And so of the rest. Everything is to be committed to His divine will. Who makes everj'thing as it is, and wills that what He makes shall be eternal. As, therefore, water is not like its metallic offspring, nor the son like the mother, in the same way the earth itself is, as it were, wood and not wood, because it comes from that same source. In the same way, stone and iron are produced from water, which, however, becomes such water as never before existed : and the earth, too, becomes something which in itself it is not. So also man must become that which he is not.*
In a word, whatever is to pass into its ultimate matter must become something different from what its origin was— varied and diverse, though from one mother. Thus God willed to be One in all, that is, to be the one primal and ultimate matter of all things. He is such, and so wonderful, an original artificer of all things as never has existed, nor will another ever exist. As, then, you have now heard so far concerning the mother of the minerals, we will in the sequel teach you more fully. The ancients have falsely written that this is the earth ; but they have never been able to prove it.
CHAPTER II.
Concerning the Ultimate and Primal Matter of Minerals.
The first principle with God was the ultimate matter which He Himself made to be the primal, just as a fruit which produces another fruit. It has seed ; and this seed ranks as primal matter. Likewise, out of the ultimate matter of minerals the primal element was made, that is, it was made into seed, which seed is the element of water. This resolves it, so that it becomes water. It has been entrusted to it by Nature, or so arranged that it should produce the ultimate matter, and this is in water. Nature, therefore, takes under its own power and separation whatever there is in water ; and what- ever relates to a metal it puts on one side by itself for each particular metal. So also for gems, stones, the magnet, and other things of that kind, each separately and according to its own kind. For as God has appointed to the wheat its proper time for harvest, and the autumntide for fruits, and to other things like these in their elements, so for the element of water He has
• It is needful for man to b<: bom a second time from a virgin, not from a wife, by water and by the spirit. For the spirit vivifies that flesh wherein there is no death possible for ever. The flesh wherein death abides profits nothing, .and nothing towards eternal salvation can it confer upon man. — Fhilinofhia Sagax, Lib. II., c 2.
92 The Hennetic and Alchemical Writitigs 0/ Paracelsus.
willed that there shall be a proper season of harvest and autumntide ; and for all other things, each according to its kind, He has foreordained times for the collection of their fruits. So, then, the element of water is the mother, seed, and root of all minerals ; and the Archa;us therein is he who disposes every- thing according to a definite order, so that each comes to its ultimate matter, which at length man receives as a sort of artificial primal matter : that is, where Nature ends, there the Art of man begins, for Nature's ultimate matter is man's primal matter. After such a wonderful method has God created water as the first matter of Nature, so soft and weak a substance, yet from it as a fruit the most solid metal, stones, etc. — the very hardest from the very softest: — and so that from the water fire should issue forth, beyond the grasp of man's intelligence, but not beyond the power of Nature. God has created wonderful offspring from that mother, as appears also in men ; if they be looked at even in their mother, each will be found peculiar in his intellect and his properties, not according to his body, but according to his own state of constitution.
CHAPTER HI.
Concerning the Field, the Roots, and the Trees of Minerals.
The Most High created the element of water to be, as it were, a field in which the roots of mineral trees, springing forth from their seeds, should be fixed, and thence the trunk and the branches should be thrust forth over the earth. He separated it, therefore, from the other three, so that neither in the air, nor in the earth, nor in heaven, but placed on the lower globe, it should exist by itself as a free body, to be on the earth and to have its centre there where it was founded, created after such an admirable order that it should bear man upon it like the earth ; so that man borne in a ship should speed over the water and get possession of it. What is more marvellous still is that though it surrounds our globe in every direction, the water does not fall down from its own limits, though the part at our antipodes seems to hang downwards, just as our part seems to them, and yet each remains spread out a plane surface on its own sphere, wherever you look at it, as if some pit should be imagined which, descending perpendicularly to the abyss, should find no bottom nor be sustained by the earth. It is even more wonderful than the eg^ in its shell, provided with all that it requires. The generations of minerals, then, from the element of water are protruded into the earth, just as from the element of earth all fruits are pushed forward into the air, so that nothing but the root remains in the earth. Exactly so, all metals, salt, gems, stones, talc, marcasites, sulphurs, and every similar substance, pass from their mother, the water, to another mother, namely, the earth, in which the operation of their trees is perfected, while their roots are fixed in the water. For as those things which grow from roots in the earth are finished in the air, in like manner, those which derive their origin from the water are altogether completed by Nature in the earth, so that they reach, as the others did, their ultimate matter. The
The Economy of Minerals. 93
ancients, led astray by this opinion, because they saw that metals were found in the earth, were so little advanced that they did not see their error when, on the subject of minerals, they wrote that out of the earth grew nothing but wood, leaves, flowers, fruits, and herbs, and that everything else was produced from water. No less mythical was the saying of that man who asserted that all things which were produced on the earth had their origin from the air, because they are in the air and are perfected there, though he saw their roots in the earth. Because he did not see the roots of minerals with his bodily eyes he would even feign that they are fixed in the earth. Such is the physical science of the Greeks, deduced only from what is seen, recognising nothing occult by mental experiment. It is just a fiction of lazy men who presume to chatter about natural science from eyesight alone ; and who do not experiment so as to observe those occult things which underlie the things which are manifest, the one over against the other.
CHAPTER IV.
Concerning the Fruits .\xd the H.\rvest of Minerals.
Just as all the fruits of the earth have their harvest and autumn on the earth and in the air, according to the predestined time in their generation, so the fruits of the water, that is to say, minerals, are gathered at their own time of maturity. When the mineral root first germinates they rise to their own trunk and tree, that is, into the body from which minerals or metals are subsequently produced ; just as a nut or a cherry is not immediately produced from the earth, but first of all a tree, from which at length the fruit is generated. In like manner, Nature puts forth a mineral tree, that is, an aqueous body, in the element of water. This tree is produced in the earth so far as it fills the pores thereof, just in the same way as the earth itself fills the air. From this are eventually produced fruits according to the nature and property of its species, at the extremities of its branches, just as occurs in trees which we see on the surface of the earth. We must seek, then, first of all, for the aqueous tree, and by-and-by for its fruits, by a method not inaptly borrowed from agriculture, and in the following manner. Some of the visible trees produce their fruits covered up ; for instance, chestnuts under a prickly bark, walnuts under one that is green and bitter, under that a wooden covering, and under this again a bitter membrane, and then at last the kernel. So it happens in minerals, the kernels of which, that is to say, the metals, are separated just like those others by barks. Other trees produce their fruits naked, such as plums, cherries, pears, apples, grapes, etc., where there is no such separation as that just described. So also some aqueous trees produce their gold, silver, corals, and other metals of that kind, free and naked, according to the condition and nature of the water. \s we know by the rind what fruit lies concealed within it, and as the spirit is known by its body, just so, in the case of minerals, the spirit of the metal is recognised, though hidden.
94 The Hermetic afid Alchemical Writings of Paracelsus.
beneath its corporeal or mineral bark. The spirit of the aqueous element produces the body, of one kind in the mineral, of a different kind in the fruit. Although, then, gold may be in a mineral body, nevertheless that body is of no moment ; it has to be separated from the g'old as impure, while the gold itself is pure. There are, therefore, in a mineral two bodies, of which one is the fruit, the pure body of gold, wherewith its spirit is inseparably incorporated. So the fruits are first introduced from the element into the tree, as the spirit into an impure body, and with that at last into the earth, as something noble and pure. The same thing is seen in man, to whom have been given two bodies, one corrupt, but the other incorrupt, which will be eternally united with him, since it is the image of God, and by its possession especially man differs from all other creatures.*
CHAPTER V.
Concerning the Death of the Elements, especially of Water.
Elements die, as men die, on account of the corruption in them. As water at its death, as it were, consumes and devours its own fruit, so does the earth its own fruits. Whatever is born from it returns to it again, is swallowed up and lost, just as the time past is swallowed up by yesterday's days and nights, the light or darkness of which we shall never see again. It is no weightier to-day than yesterday, not even by a single grain, and will after a thousand years be of the same weight still. As it gives forth, so, in the same degree, it consumes. The death of the water, however, is in its own proper element, in that great terminus and centre of water, the sea, wherein the rivers, and what- ever else flows into it, die and are consumed as wood in the fire. Rivers, indeed, are not the element of water, but the fruit of that element, which is the sea ; from this thej' derive their origin, and in this they receive both their life and their death.
CHAPTER VI. Concerning the Death of the Tree of Minerals.
After Nature has planted the mineral root of a tree in the centre of its matrix, whether to produce a metal, a stone, a gem, salt, alum, vitriol, a saline or sweet, cold or hot spring, a coral, or a marcasite, and after it has thrust forth the trunk to the earth, this trunk spreads abroad in different branches,
* The flesh and blood which man received from Adam can in no wise enter into the kingdom of God. For nothing can ascend into heaven which did not come forth out, of heaven. Now the Adamic flesh is earth. Thus it cannot enter heaven, but is again converted into earth. It is mortal, subject to death, and nothing mortal can enter heaven. There is no fire which can purge it from its stains in such wise as to make it fit for heaven. It admits not of purging or glori- fying. At the same time, man cannot enter heaven unless he be true man, clothed upon with flesh and blood. For it is only by flesh and blood that man is distinguished from the angels, for, otherwise, both are of the same essence. Herein man hath more than the angels, in that he is endowed with flesh and blood, and for man was the Son of God born into the world ; for him He died upon the cross, that so man might be redeemed and m.ade eligible for the kingdom of heaven. But when God had thus shewn His love for man, his flesh still excluded him from heaven, whence He gave him another flesh and blood which was built up of the Son, and then this creature, not of the Father, but the Son, enters heaven. For the Adamic flesh is of the Father, and returns whence it came, though had Adam not sinned his body would have remained immortal in Paradise. But Christ, compassionating our calamity, gave us a new body. Of the spirit who
The Economy of Minerals. 95
the liquid of whose substance — both of branches and stalk — is formally neither a water, nor an oil, nor a lute, nor a mucilage ; in fact, it can only be conceived as wood growing out of the earth, which is, nevertheless, not earth, though sprung therefrom. They are spread in such a manner that one branch is separated from another by an interval of two or three climates and as many regions : sometimes from Germany to Hungary, and even beyond. The branches of the different trees of the same kind are extended over the whole sphere of the earth, just as the veins in the human body are extended into various limbs far apart from each other. But the fruits put forth by the extremities of the twigs, by the nature of the ultimate matter, soon fall to the earth. *There is a momentary coagulation of them, and then at length, when all its fruit is shed, this tree dies and is utterly consumed by dryness, its offspring being left in the earth. Afterwards, according to its state of nature, a new tree appears. So, then, the first matter of minerals consists of water ; and it comprises only Sulphur, Salt, and Mercur}'. These minerals are that element's spirit and soul, containing in themselves all minerals, metals, gems, salts, and other things of that kind, like different seeds in a bag. These being poured into water. Nature then directs every seed to its peculiar and final fruit, incessantly disposing them according to their species and genera. These and like things proceed from that true physical science, and those fountains of sound philosophy from which, through meditative contemplation of the works of God, arises the most intimate knowledge of the Supreme Creator and of His virtues. To the minds and mental sight of true philoso- phers, no less than to their carnal eyes, the clear light appears. To them the occult becomes manifest. But that Greek Satan has sown in the philosophic field of true wisdom, tares and his own false seed, to wit, Aristoteles, Albertus, Avicenna, Rhasis, and that kind of men, enemies of the light of God and of Nature, who have perverted the whole of physical science, since the time when they transmuted the name of Sophia into Philosophy.*
CHAPTER VH.
Concerning the \'ari.\tion of the Pri.mal M.atter of Minerals, in
proportion to the different species and indivipuals thereof :
also concerning the various colours, etc.
We have before said that the primal matter exists in its mother, just as if in a bag, and that it is composed of three ingredients meeting in one.
gives life cometh forth a living flesh, wherein is no death but life. This is the flesh whereof man has need, that he may become a new man/ and in [his flesh and in that blood, at the last day, shall he arise, and shall possess the kingdom of heaven with Christ. Now, this flesh which has its life from the spirit w.-is first born, without the generation of m.alc seed, from a daughter of .\braham. by promise, and became man by the Holy Ghost, So, also, we who aspire to the kingdoai mtist be bom again out of a virgin and faith, incarnated by the Holy Spirit. Thus man must to eternity be flesh and blood; thus is there adual flesh—that which is Adamic and is nothing, and that of the Holy Spirit which i£ yvnXiC—Pkiloiopkia Sttgax. Lib. IL, c. 2.
* So high and so lofty is human wisdom that it hath in its power all the stars, the firmament itself, and universal heaven. And as the power thereof pervades all the earth, so also it extends over heaven. The Sun and Moon are its subjects. Even as the hand changes and compels the soil, so also the inner microcosmus compels the zenith to obedi- ence.—/>< Pestr, Lib. II., c. a.
96 The Hermetic and Alchemical ]]')'itings oj Paracelsus.
But there are as many varieties of Mercury, Salt, and Sulphur as there are different fruits in minerals. For a different Sulphur is found in lead, iron, gold ; in sapphire, and other gems ; in stones, marcasites, and salts ; likewise a different Salt in metals, salts, etc. So, too, is it with Mercury : one kind exists in gems, another in metals. Besides, in respect of the composition of these, different individuals are found under the same species. Gold is some- times found, one specimen heavier or more deeply coloured than another : and so of the rest. Moreover, there are as many Sulphurs of gold. Salts, and diversities of Mercury of gold, and of the others, as there are greater and lesser degrees. Nevertheless, all which among them receives particularity from the subject always is comprised under the universality of one and the same Sulphur, Salt, and Mercury, mysteriously comprehended in universal Nature. In this respect Nature may be compared parabolically to a painter, who from some few colours paints an infinite number of pictures, no one exactly like another. The only difference is, that Nature produces living pictures, but the artist only imitates these. He represents the same things to the eye; but they are dead things. Now, all natural colours proceed from the Salt of Nature^ in which they exist together with the balsam of things and coagulation. Sulphur exhibits the -substance of bodies and their building up; Mercurj', their virtues and arcana. God alone assigns life to all, so that from every one should be produced that which He, from all eternity, had predestinated to be thence produced, as He determined and willed that all should be. Whoever, therefore, wishes to understand the bodies of natural things, let him learn from natural Sulphur that which he may first of all have well understood, if he seeks natural colours as the foundation from Salt. But if he wishes to know the virtues of things, he must scrutinise the arcana belonging to the Mercury of that thing whose virtues he wishes to learn. All these matters does that one and the same Nature at once embrace in one, and separate ; at the same time distributing, removing, or completely blotting out the colours from such. Consider, I beseech you, this tiny grain of seed, black or brown in colour, out of which grows a vast tree, producing such wonderful greenness in its leaves, such variegated colours in its flowers, and flavours in its fruits of such infinite variety ; see this repeated by Nature in all her products, and you will find her so marvellous, so rich, in her mysteries that you will have enough to last you all vour life in this book of Nature w ithout referring to paper books. If God, then, shews Himself to our discernment in Nature so powerful and so wise, how much more glorious will He reveal Himself by His Holy Spirit to our mind if we only seek Him ? This is the way of safety which leads from below to above. This is to walk in the ways of the Lord, to be occupied in admiring His works, and to carry out His will, so far as is in us, or as it should and can be in us. This has been my Academia, not Athens, Paris, or Toulouse. After I had read many deceitful books of wise men I betook myself to this one alone, from which I learnt all that I write, wbich also I know to be tn-e. Still, I confess, there are many more things which I do not know, but which will surge up to
Tlie Economy of Minerals. 97
the surface in God's own time. There is nothing so occult which shall not be revealed when the Almighty wills it so to be.
This, however, I know, that after me will come a disciple of this school, one who does not yet live, but who will disclose many things.
CHAPTER VIII. Concerning the Natural Dispenser of Minerals, and His Ministers.
In the manufacture of minerals by men for preparing them and adapting them for use, not one man alone, but many in succession, are required, and each of these has his own special gift and duty. Who is benefitted by a metal being dug from the bowels of the earth, unless it be its separator, preparer, or liquefactor? What is he, again, without the smith? He, too, is of no avail without some buyer, nor the buyer unless there be someone who knows how to adapt those metals for use. Nature does not need all these ; but still she needs her own people. Among these is, first of all, Archeus, the dispenser of minerals, who has ministers under him.* He himself, the minister of Nature, has the following : the first, who exhibits the corporeal matter into which the operation falls, namely, the mineral Sulphur, is this or that condition and nature ; a second, who fabricates the properties and virtues, and operates on the previously existing matter, say, for instance, Mercury ; a third, who, by compaction and coagulation, unites all the single portions together into one body, that is to say, the Salt, which is the confirmer of the work. When Sll these are brought together into one, and enclosed in an athanor, Archeus decocts them, exactly as the seed in the earth ; and not only so, but they are decocted mutually together, one with the other, in the following manner : The Sulphur submits its body to the other two, that they may do with it what they will, and lead to that end whereto is destined that which has to be done. Mercury is added with the properties of its virtues, and this is decocted by the other two. When all the decoctions of this kind are fulfilled, then, at length, the salt begins to operate on the other matters associated with it, and on itself. By first condensing, afterwards congealing, and, lastly, coagulating, it strengthens the work for its autumn and harvest, so that nothing is wanting except a harvester and a smith.
Briefly, then, we have gone through the whole genealogy of minerals, it remains that we specially, but still concisely, hear the force and virtue of each in Alchemy and in Medicine respectively, so far as it is necessarj- to learn these for the aforesaid faculties. I would admonish my readers to put aside for awhile the mere dreams and opinions of others who romance about these things, until they see that they are only philosophers on paper, not in Nature, who have been taught by men like themselves, and with the same amount of
• Archeus is Nature and the dispenser of things. — AtinotatioHts try Ljitvs dttos de Tnrtnro. The anatomy of the Art:heus is the anatomy of life. - Fragmenta Anatomitf. Archeus is the separator of the elements and of .all those
things which exist in them, dividing each thing from the rest, and gathering it int