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THE HERMETIC AND ALCHEMICAL WRITINGS OF PARACELSUS.
THE
HERMETIC AND ALCHEMICAL
WRITINGS
OF
AUREOLUS PHILIPPUS THEOPHRASTUS BOMBAST,
OF HOHENHEIM, 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 TWO VOLUMES.
VOL. II. HERMETIC MEDICINE and HERMETIC PHILOSOPHY.
fLonbou :
JAME.S ELLIOTT AND CO., TEMPLE CHAMBERS, FALCON COURT, FLEET STREET, E.G.
l8q4.
fll
TABLE OF CONTENTS
VOLUME IL
PART II. HERMETIC MEDICINE.
PAGE.
The Archidoxies of Theophrastus Paracelsus.
Book the First: concerning the Mystery of the Microcosm ... 3
Book the Second : concerning the Separation of the Elements 10
Book the Third : on the Separation of the Elements from Metals 15
Concerning the Separation of the Elements out of Marchasites. Concerning the Separa- tion of the Elements from Stones. Concerning the Separation of the Elements from Oleaginous Substances. Concerning the Separation of the Elements in Corporeal Resins. Concerning the Separation of the Elements from Herbs. Concerning the Separation of the Elements from Fleshly Substances. The Separation of the Elements from Fishes. Con- cerning the Separation of the Elements from Watery Substances. Concerning the Separation of the Elements out of Water. Concerning the Separation of the Elements from Glasses and those Substances which are of the Nature of Glass. Concerning the Separation of the Elements in Fixed Substances. Concerning the Separation of Fire. Concerning the Separation of Air. Concerning the Separation of Water. Concerning the Separation of the Earth.
Book the Fourth: concerning the Quintessence ... ... 22
Concerning the Extraction of the Quintessence from Metals. Concerning the Extraction of the Quintessence from Marchasites. Concerning the Extraction of the Quintessence from Salts. Concerning the Extraction of the Quintessence from Stones, from Gems, and from Pearls. Concerning the Extraction of the Quintessence from Burning Things. Concerning the Extraction of the Quintessence out of Growing Things. Concerning the Extraction of the Quintessence from Spices. Concerning the Extraction of the Quintessence from Eatables and Drinkables.
Book the Fifth : concerning Arcana ... ... ... ... 37
Concerning the Arcanum of the Primal Matter. Concerning the Arcanum of the Philo- sophers' Stone. Concerning the Mercurius Vitae. Concerning the Arcanum of the Tincture.
Book the Sixth: concerning Magisteries ... ... ... ... 48
Concerning the Extraction of the Magistery from Metals. The Extraction of the Magis- tery out of Pearls, Corals, and Gems. Concerning the Extraction of the Magistery out of Marchasites. Concerning the Extraction of the Magistery from Fatty Substances. The Extraction of the Magistery from Growing Things. Concerning the Extraction of the Magistery out of Blood.
vi. The Her7nettc and Alchemical Writings of Paracelsus,
PAGE.
Book the Seventh : concerning Specifics ... ... ... ... 59
Concerning the Odoriferous Specific. Concerning the Anodyne Specific. Concerning the Diaphoretic Specific. Concerning the Purgative Specific. Concerning the Attractive Specific. Concerning the Styptic Specific. Concerning the Corrosive Specifics. Concerning the Specific of the Matrix.
Book the Eighth : concerning- Elixirs ... ... ... ... 69
On Preservation and Conservation by Elixirs. Concerning the First Elixir, that is, of Balsam. Concerning the Elixir of Salt, by the force of which the body is conserved. Con- cerning the Third Elixir, namely, of Sweetness. Concerning the Fourth Elixir, which is that of Quintessences. The Fifth Elixir is that of Subtlety. The Sixth Elixir, which Is that of Propriety.
Book the Ninth: concerning External Diseases... ... ... 77
A Remedy for Wounds. A Remedy for Ulcer. A Remedy against Spots.
Book the Tenth : the Key of Theophrastus Paracelsus Bombast von Hohenheim, from a German Manuscript Codex of Great Antiquity. Comprised in a Preface and Ten Separate Chapters ... ... ... ... ... ... ... ... Si
The Preface. Chapter I. : concerning the Separation of the Elements. Chapter II. : concerning the Quintessence. Chapter III. : concerning Magisteries. The Preparation of Circulated Salt. Chapter IV. : concerning First Entities ; and primarily concerning the Extraction of the Quintessence or First Entity of Common Mercury. Chapter V. : con- cerning Arcana. Chapter VI. ; concerning the Arcanum of the Stone, or of the Heaven of the Metals. Chapter VII. : concerning the Arcanum of the Mercurius Vitse. Chapter VIII. : concerning the Great Composition, being the chief of our secrets in medicine. Chapter IX. : concerning the Corporal Balsam, or Mercury of the Sun. Chapter X. : concerning the Composition of the Spiritual Balsam, and of the Balsam of the Coagulated Body.
The Manual or Treatise concerning the Medicinal Philosophic
Stone 94
Preface to the Reader, The Preparation of the Matter of the Stone. The Remainder of the Preparation. The Use of the Stone.
A Book concerning Long Life ... ... 108
The Book concerning Renovation and Restoration ... ... ... 124
The First Entity of Minerals. The First Entity of Gems. The First Entity of Herbs. The First Entity of Liquids.
A Little Book concerning the Quintessence .,. j^^
Concerning the Quintessence out of Oil, also of the Salt of the same. Concerning the Oil or Quintessence of Silver and its Salt. Oil of Mars. Oil of Saturn. Oil and Salt of Jupiter. Of the Quintessence of Antimony. Concernihg Oil and Salt out of Marchasite. Oil out of Common Salt. Oil and Salt of Coral, also of Cr^'stal. Oil and Salt of Pearls. Of the Essence and Salt of Things growing on the Earth. The Method of separating Oil and Salt from Oil of Olives. Red Water out of Oil of Olives. Manufacture of Salt from the Red Water. Method of Extracting the Oil and Salt from Pepper. Oil out of Gums. Preparation of Colocynth.
Alchemy the Third Column of Medicine
148
The Labyrinthus Medicorum concerning; the Book of Alchemy,
without which no one can become a Physician ... ... jg
o
Table of Contents.
Vll.
PAGE.
Concerning the Degrees and Compositions of Recipes and of Natural Things in Alchemy.
The Preface of Theophrastus Eremite of Hohenheim to those • desirous of the Medical Art
Book the First
Book the Second
Book the Third ..
Book the Fourth
Book the Fifth
Concerning Preparations in Alchemical Medicine.
Treatise I. : concerning Antimony and Marcasite of Silver, White and Red Cachimia, Fluidic and Solid Talc, Thutia, Calamine, and Litharge ...
Treatise II. : concerning Bloodstone, Arsenic, Sulphur, Saxi- frage, and Orpiment
Treatise III.: concerning Gems, transparent and otherwise; Corals, the Magnet, Crystal, Rubies, Garnets, Sapphires, Emeralds, Hyacinths, etc.
Treatise IV. : concerning Salts, including Sal Gemmae, Sal Entali, Sal Peregrinorum, Aluminous Salt, Sal Alkali, Sal Nitri, Sal Anatron, Sal Terrse, and Salt from Vitriol
Treatise V. : concerning Metals, namely, Gold, Silver, Tin, Copper, Iron, Lead, Mercury
The Alchemical Process and Preparation of the Spirit of Vitriol, by which the Four Diseases are cured, namely. Epilepsy, Dropsy, Small Pox; and Gout. To abolish those errors which are usually committed by Philosophers, Artists, and Physicians
The Process. An Addendum on Vitriol. Of the Oil of Red Vitriol. The White and Green Oil of Vitriol.
The Alchemist of Nature, being the Spagyric Doctrine concerning the Entity of Poison
169 172 178
185
191 196
199
208
214
219
225
231
237
PART II. HERMETIC PHILOSOPHY.
The Philosophy addressed to the Athenians.
Book the First
249
viii. The Hermetic and Alchemical Writings of Paracelsus.
PAGE.
Book the Second ... ... ... ... ... ... ... 263
Book THE Third 277
Hermetic Astronomy.
Preface to the Interpretation of the Stars 282
The Interpretation of the Stars 284
The End of the Birth and the Consideration of the Stars 289
Concerning Man and the Matter out of which man was made. Astrology. Magic. Divination. Nigromancy. Signature. Uncertain Arts. Manual Art. Proof in Astrological Science. Proof in the Science of Magic. Proof in the Science of Divination. Proofs in Nigromancy. Proof in the Science of Signature. Proof in Uncertain Arts. The End of the Proof in Uncertain Arts. Proof in Manual Mathematical Science. Concerning the Know- ledge of Star5. Another Schedule. Schedule concerning the Proof of Magic.
APPENDICES. Appendix I.: concerning the Three Prime Essences ... ... ... 317
Appendix II. : a Book concerning Long Life.
Book the First ... Book the Second Book the Third Book the Fourth
323 332 339 344
Appendix III. : a Short Lexicon of Alchemy, explaining the chief
Terms used by Paracelsus and other Hermetic Philosophers ... 348
Index 387
PART II.
Hermetic Medicine.
THE ARCHIDOXIES OF THEOPHRASTUS PARACELSUS.
BOOK I.
Concerning the Mystery of the Microcosm.!
IF, my dearest sons, we consider the misery by which we are detained in a gross and gloomy dwelling, exposed to hunger and to many and various accidents, from all sources, by which we are overwhelmed and surrounded, we see that we could scarcely flourish, or even live, so long as we followed the medicine prescribed by the ancients. Kor we were continually hedged in by calamities and bitter conditions, and were bound with terrible chains. Every day things became worse with us, as with others who were weighed in the same balance, whom also the ancients have not so far been able to help or to heal by means of their books. We do not in this place advance the different causes of this misfortune. This only we say, that many teachers by following the ancient methods have acquired for themselves much wealth, credit, and renown, though they did not deserve it, but got together such great resources by simple lies. From which consideration we have wished to elaborate and write this memorial work of ours, that we might arrive at a more complete and happier method of practice, since there are presented to us those mysteries of Nature which are too wonderful to be ever thoroughly investigated.
• The ten books of the Archidoxies stand in the same relation to Hermetic Medicine as the nine books Concerning the Nature of Things stand to Hermetic Chemistry and the science of metallic transmutation. They appear to have been reckoned among the most important works of Paracelsus, and the editions are exceedingly numerous. That which has been selected for translation is derived from the Geneva folio.
t The Microcosmos itself is to be understood thus,. namely, as consisting of the four elements, and it is these invisibly. It is formed after the image of Him who created all things, and yet it has remained a creature. Therefore, it is par- tially one with the earth, because like the earth it has need of the other elements, heaven, air, and fire.— Z?*f Hydropisi. This, therefore, is the condition of the Microcosmos, or smaller world. It contains in its body all the minerals of the world. Consequently the body acquires its own medicine from the world. Hence it is clear that all minerals are useful to man, if any one of these be joined to its corresponding mineral in the body of the Microcosm. He who lacks this knowledge is by no meansaphilosopher or physician, for if a physician affirms that a certain marcasite is useful for this or that, it is first of all needful that he should know what is the marcasite of the world and what is the marcasite of the human body. — Paramirum^ Lib. IV. De Matrice. There is a vast variety of things contained in the body of the Microcosm which elude the observation of the senses, though God, the Creator, has willed them to exist in that structure. There are, for example, more than a thousand species of trees, stones, minerals, manna, and metals. Even as the incredible magnitude of the Sun appears small to us by reason of its distance, so other things may be made to look small which are placed nearer at hand, and thus we come to understand that He who filled the shell of the heaven with so many and such great bodies, was able to include as many and as great wonders in the body of the Microcosm. Accordingly, know that the mysteries of the Microcosm are to be mystically understood— that is, we are no to measure local things according to proportion or substance, but must all the more arduously enquire in what matter we are to expect the efifect of any agent.—/?* Causis et Origine Luis Gallicm^ Lib. V., c. lo.
B2
4 The Hermetic and Alchemical Writings of Paracelsus.
Wherefore we have come to consider how that art can be reconciled with the mysteries of Nature, in opposition to those who, so far, have not been able to arrive at the art at all.
The strength of this mystery of Nature is hindered by the bodily structure, just as if one were bound in a prison with chains and fetters. From this the mind is free. For in its operation this mystery is like fire in green wood, which seeks to burn, but cannot on account of the moisture.
Since, then, hindrance arises from this source, one had to see how to get free from it. For such freedom being secured, this art of separation can only be compared to the art of the apothecaries, as light is compared to darkness. And this we say not in mere arrogance, but on account of the great frauds practised by apothecaries and physicians. Wherefore, not undeservedly, we call them darkness, or caves of robbers and impostors, since in them many persons are treated for gain by ignorant men ; persons who, if they were not rich, would at once be pronounced healthy, since the practitioners know that there is no remedy or help for these people in their consultations.
This, then, is worthy to be called an art, which teaches the mysteries of Nature ; which, by means of the quintessence, can cure a contraction and bring about health in the space of four days, whereas otherwise death would be the result. A wound, too, can be healed in twenty-four hours, which would scarcely yield to bodily treatment in as many days. Let us, therefore, readily approach by experiment this separation of the mysteries of Nature from the hindrances of the body.
First, then, we have to consider what is of all things most useful to man and most excellent. It is to learn the mysteries of Nature, by which we can discover what God is and what man is, and what avails a knowledge of heavenly eternity and earthly weakness. Hence arises a knowledge of theology, of justice, of truth, since the mysteries of Nature are the only true life of man, and those things are to be imitated which can be known and obtained from God as the Eternal Good. For although many things are gained in medicine, and many more in the mysteries of Nature, nevertheless after this life the Eternal Mystery remains, and what it is we have no foundation for asserting, save that which has been revealed to us by Christ. And hence arises the ignorant stupidity of theologians, who try to interpret the mysteries of God, whereof they know not the least jot ; and what it is not possible for man to formulate, namely, the will of Him who gave the mystery. But that word of His they twist to their own pride and avarice ; from whence arise misleading statements, which every day increase more and more. Hence it comes that we lightly value, nay, think nothing at all of that reason which is not evidently founded on the mysteries. In like manner the jurists have sanc- tioned laws according to their own opinions, which shall secure themselves against loss, though the safety of the State be imperilled.
Seeing, then, that in these faculties so many practices have come into vogue which are contrary to equity, let us dismiss the same to their proper time.
The Archidoxies of Theophrastus Paracelsus. 5
Nor do we care much for the vain talk of those who say more about God than He has revealed to them, and pretend to understand Him so thoroughly as if they had been in his counsels ; in the meantime abusing us and depreciating the mysteries of Nature and of philosophy, about all of which they are utterly ignorant. The dishonest cry of these men is their principal knowledge, whereby they give themselves out to be those on whom our faith depends, and without whom heaven and earth would perish.
O consummate madness and imposture on the part of human creatures, in place whereof it would be more just that they should esteem themselves to be nought but unprofitable servants ! Yet we, by custom imitating them, easily learn, together with them, to bend the word of our Teacher and Creator to our own pride. But since this word is not exactly known to us, can only be apprehended by faith, and is founded on no human reason, however specious, let us rather cast off this yoke, and investigate the mysteries of Nature, the end whereof approves the foundation of truth ; and not only let us investigate these, but also the mysteries which teach us to fulfil the highest charity. And that is the treasure of the chief good which in this writing of our Archidoxies we understand in a material way.
From the aforesaid foundation we have drawn our medicine by experi- ment, wherein it is made clear to the eye that things are so. Then, coming to its practice, we divide this our book of Archidoxies into ten, as a sort of aid to the memory, so that we may not forget these matters, and at the same time may speak of them so far openly that we may be understood by our disciples, but not by the common people, for whom we do not wish these matters to be made too clear. We do not care to open our mind and thoughts and heart to those deaf ears, just as we do not wish to disclose them to impious men ; but we shall endeavour to shut off our secrets from them by a strong wall and a key. And if by chance this our labour shall not be I sufficiently safeguarded from those idiots who are enemies of all true arts, we shall forbear writing the tenth book, concerning the uses of those which precede it, so that we may not give the children's meat to the dogs. Nevertheless, the other nine will be sufficiently understood by our own disciples.
And, to speak more plainly of these matters, it must be known that in this treatise on the microcosm are proved and demonstrated all those points which it contains, which also embrace medicine, as well as those matters which are interconnected therewith. The subject of the microcosm is bound up with medicine and ruled by it, following it none otherwise than a bridled horse follows him who leads it, or a mad dog bound with chains. In this way I understand that medicine attracts Nature and everything that has life. Herein three things meet us, which shew by what forces they are filled and produced. Firstly, in what way the five senses are assisted by the mysteries of Nature, though those senses do not proceed from Nature, nor spring naturally as a herb from its seed, since there is no material which
6 The Hermetic and Alchemical Writings of Paracelsus.
produces them. Secondly, the mobility of the body is to be considered : whence it proceeds, by what power it is moved and exercised, and in what manner it is ministered to. Thirdly, there must be a knowledge of all the forces in the body, and what forces apply to each member, and are trans- muted according to the same nature as the particular limb, when originally they are identical in Nature.
First, then, we will speak of these senses : sight, hearing, touch, taste, and smell. The following example teaches us. The eyes have a material substance, of which they are composed, as it is handed down in the com- position of the body. So of the other senses. But vision itself does not proceed from the same source as the eye ; nor the hearing from sound, or from the same source as the ears ; nor touch from flesh, nor taste from the tongue, nor smell from the nostrils, any more than reason proceeds from the brain'; but these are the bodily instruments, or rather the envelopes in which the senses are born. For it must not be understood that these senses depend solely on the favourof God, in the sense that they do not belong to the nature of man, but are infused solely by the grace of God above and beyond all Nature, to the end that, if one were born blind, the mighty works of God might be made known to us. We must not think so in this case. For the abovementioned senses have each their own body, imperceptible, impalpable, just as the root of the body, on the other hand, exists in a tangible form. For man is made up of two portions, that is to say, of a material and a spiritual body. Matter gives the body, the blood, the flesh ; but spirit gives hearing, sight, feeling, touch, and taste. When, therefore, a man is born deaf, this happens from a defect of the domicile in which hearing should be quartered. For the spiritual body does not complete its work in a situation which is badly disposed.
Herein, then, are recognised the mighty things of God, that there are two bodies, an eternal and a corporeal, enclosed in one, as is made clear in the Generation of Men.* Medicine acts upon the house by purging it, so that the spiritual body may be able to perfect its actions therein, like civet in a pure and uncontaminated casket.
Coming next to the power of motion in the body, let us inquire whence it is produced and has its origin, that is, how the body unites itself to the medi- cine so that the faculty of motion is increased. The matter is thus to be understood. Everything that lives has its own motion from Nature. This is
* The treatise De Generatione Hominis^ to which reference is here made, appears to he fragmentary in character. It regards the generation of all growing things as twofold — one where the nature and the semen are contained in a single essence, the other where the essence of the nature exists without the semen. In man it recognises the existence of four complexions, and it distinguishes between the outward and the interior man. Men, as regards their mortal part, are nothing but mere cattle. There is, however, an internal man wherein there is no nature of the animal, and to consider him in this his true nature must be counted among the highest branches of philosophy. There is an immortal as well as a corruptible body of man, and it is in this, by the infusion of God's power, that reason, discernment, wisdom, doctrine, art, and generally whatsoever is above mortality, do alone inhere. Man, therefore, endowed with wisdom and subtlety, can emerge from his external body. All wisdom and intelligence which man enjoys is eternal with this body, and man the interior can live after another manner than can man the outer. This internal man is illustrated and clothed upon with truth for ever.
The Archidoxies of Theophrastus Paracelsus. 7
sufficiently proved of itself so far as natural motion is concerned. But the motion of which we think may be described as that which springs from the will, as, for example, in lifting the arm one may ask how this is done, when I do not see any instrument by which I influence it ; but that takes place which I desire to take place. So one must judge with leaping, walking, running, and other matters which occur in opposition to, or outside of, natural motion. They have their origin in this, that intention, a powerful mistress, exists above my notions in the following manner. The intention or imagination kindles the vegetative faculty as the fire kindles wood— as we describe more particu- larly in our treatise on the Imagination.* Nowhere is it more powerful to fulfil its operations than in its own body where it exists and lives. So, in every body, nothing is more easily kindled than the vegetative soul, because it runs and walks by itself and is disposed for this very purpose. For, even as a hidden or buried fire blazes forth so soon as it is exposed and catches the air, so my mind is intent upon seeing something. I cannot with my hands direct my eyes whither I will ; but my imagination turns them whithersoever it is my pleasure to look. So, too, as to my motion must it be judged. If I desire to advance and arbitrarily propose this to myself, at once my body is directed to one or the other place fixed on by myself. And the more this is impressed on me by my imagination and thought, the more quickly I run. In this way. Imagination is the motive-power of my running. None otherwise does medicine purify those bodies in which there is a spiritual element, whence it happens that their motion is more easily perfected.
Thirdly, it must be understood that in the body a distribution is made over all the members ot everything which is presented to it, either without or within. In this distribution a change takes place by which things are modified, so that one part subserves the constitution of the heart, another accommodates itself to the nature of the brain ; and of the rest in like manner. For the body attracts to itself in two ways, from within and from without. Within, it attracts whatever is taken through the mouth. Externally, it attracts air,
« De Virtute Iinaginativa is another treatise which has survived only in a mutilated state. It further insists on the division of man into two bodies, the one visible and the other invisible, but is devoted to the consideration of the second only- The imagination is the mouth of the body which is not visible. It is also the sun of man which acts within its own sphere after the manner of the celestial luminary. It irradiates the earth, which is man, just as the material sun shines upon the material world. As the one operates corporeally, so works the other, after a parallel manner, spuitually. And as the sun sends its force on a spot which it shines upon, so also the imagination, like a star, bursts upon the thing which it affects. Nor are all things posited in heat and cold only, but in every operation. As the sun works corporeally and effects this or that, so also the imagination, by giving fire and fuel, effects all things which the sim effects, not that it has need of instruments, but that it makes those things with which it burns. Consider the matter as follows : He who wishes to burn anything needs flint, fire, fuel, brimstone, a candle, etc., and so he obtains fire ; but if the sun seeks to burn, it requires none of these things, doing all things together and at once, no one beholding its steel. Such also is the imagination. It tinges and paints its own surface, but no one sees its pencil, ceruse, or pigments ; all things take place with it at once, just as fire from the sun bursts forth without any corporeal instrument. Let no one, therefore, be surprised that' from the imagination corporeal works should proceed, since similar results are manifest with other things. The whole heaven, indeed, is nothing else but an imagination. Heaven works in man, stirs up pests, fevers, and other things, but it does not produce these by corporeal instruments, but after the same manner that the sun burns. The sun, indeed, is of one power only, the moon of one power only, and every separate star is of one power only. Man, however, is altogether a star. Evei>"as he imagines himself to be, such he is, and he is that also which he imagines. If he imagines fire, there results fire ; if war, there ensues war ; and so on in like manner. This is the whole reason why the imagination is in itself a complete sun.
8 The Hermetic and Alchemical Writings of Paracelsus.
earth, water, and fire. Thus, then, the subject is to be arranged and defined. Those matters which are received from within need not be described. They are known by the foundation of our nature, what they are which are distri- buted, and we shall speak subsequently as to their division. But, externally, one must understand whatever is necessary to itself the body attracts from the four elements. Unless this were done the internal nutriment would not suffice to sustain the life of man. For instance, moisture, not existing constitu- tionally in the body, is extracted by the body itself from water, whence it happens that if one stands or sits in water, it is not necessary that he satisfies his thirst from without. It does not, indeed, take place in the same way that heat is extinguished by water, like fire ; but the internal heat attracts to itself the moisture from without, and imbibes it just as though it were from within. Hence it happens that in the Alps cattle are able to remain the whole summer without drinking ; the air is drink for them, or supplies its place : and the same should be judged with regard to man.
The nature of man, too, may be sustained in the absence of food, if the feet are planted in the earth. Thus we have seen a man who lived six months without food and was sustained only by this method : he wore a clod of earth on his stomach, and, when it got dry, took a new and fresh one. He declared that during the whole of that time he never felt hungry. The cause of this we shew in the treatise on the Appetite of Nature.*
So, in the matter of medicine, we have seen a man sustain himself for many years by the quintessence of gold, taking each day scarcely half a scruple of it. In the same way, there have been many others who for so long as twenty years ate nothing, as I remember to have seen in our times. This was by some attributed to the piety and goodness of the persons themselves, or even to God, which idea we would be the last to impugn or to criticise. But this, nevertheless, is an operation of Nature ; insomuch that sorrow and mental despondency take away hunger and thirst to such an extent that the body can sustain itself for many years by its own power of attraction. So, then, food and drink are not thus arranged that it is absolutely necessary we should eat bread or meats, or drink wine or water, but we are able to sustain our life on air and on clods of earth ; and whatever is appointed for food, we should beheve is so appointed that we should taste and try it, as we shall shew more at length in the " Monarchy of God."t Let us, however, concede this point — that on account of our labours and such things, it cannot be that we do without temporal and bodily food, and that for many causes. Where- fore food was ordained for this purpose, just as medicine was against diseases.
We will make a distinction of things entering into the body after the following fashion, that they are distributed through every part of it none otherwise than as if ardent wine be poured into water. The water acquires
* There is no treatise extant on tiie Appetite of Nahtre.
t Thiere is alio no treatise extant under the title of The Monarchy of God. The Aurora of the Philosophers ia the Mouarchla of Paracelsus^ but, as will be seen, it is wholly chemical.
The Archidoxies of Theophrastus Paracelsus. g
the odour of the wine because the wine is distributed through its whole volume ; and, in the same way, when ink is poured into wine the whole of the wine is thereby blackened.
So, too, in the human body, the vital moisture immediately diffuses whatever is received, and more quickly than in the examples we have cited.
But under what form the substance received becomes transmuted depends | entirely on the nature of the members that receive it, just as if bread be \ conveyed into a man it becomes the flesh of a man, if into a fish the flesh of a | fish, and so on. In the same way, it must be understood that the substances ; received are transmuted by the natural power of the members, and are appropriated according to the nature of the parts which take them up. A like judgment must be passed upon medicines, namely, that they are trans- muted into members according to the properties of those members. For the limbs gain their own force and virtue from the substance of medicines peculiar to themselves, according to the good or bad dispersion of them, and according as the medicine itself was subtle or gross. This is the case with the quintessence ; its transmutation will be stronger and more effectual. But if it be thick it remains the same, just as a picture acquires its tint, its beauty, or its deformity from its colours, and if these be more vivid it will be the same. Wherefore, in order that we may have experience of like matters to fall back upon in those things which happen to us, and that we may lay them up in our memory, so as to have them ready in case of need, we will write these nine books, keeping the tenth shut up in our own brain on account of the thankless idiots. Nevertheless, to our own disciples, these things shall be made sufficiently clear.
And let no one wonder at the school of our learning. Though it be contrary to the courses and methods of the ancients, still it is firmly based on experience, which is mistress of all things, and by which all arts should be proved.
The End of the Prologue and of the First Book of the Archidoxies ON the Microcosm, out of the Theophrastia.
THE SECOND BOOK OF THE ARCHIDOXIES, From the Theophrastia of Paracelsus Theophrastus.
Concerning the Separations of the Elements.*
BEFORE we approach a description of the separations of the elements, we shall explain this separation, for the greater and clearer under- standing thereof, seeing that certain matters written about the generation of things are not altogether consonant with the separations of the elements. For every matter is more readily brought to its appropriate end, where mature and intellectual consideration is given beforehand as to what its end may be. Thence the practice becomes clearer. We say, then, that the four elements exist together in all things, and out of them arises to every one of these things its predestined condition. In this way you may understand how it comes about that these four elements, differing so widely from one another, are able to agree and coexist without mutual destruction. Whereas the mixture of the elements is united and strengthened by predestination, it results that no weight is taken account of in them, but the power of one is greater than of another ; by which, indeed, it is understood that in the digest and ferment of the predestination, that which is strongest will preponderate and conquer and subdue the other elements. In this way, the remaining three elements cannot attain their perfection, but stand related to that perfect element as
* The light of Nature teaches that God has separated and divided everything, so that it can exist by itself. Thus are separated light and darkness without any mutual damage, as day and night prove. Moreover, He has also separated the metals, each into its property. Thus, gold has its vein, iron has its minera, silver has its brilliancy. Lastly, every metal has its proper domicile. Moreover, He has separated from one another the marcasites and the genera of salts ; in the same manner also summer and winter, elements, herbs, fruits, and every growing thing, so that we hence see how God has created various species from a single Iliaster, while the species of his workshop surpass all the number of the sands. He has so adorned heaven and earth that what they contain can never be sufficiently recognised and considered. — Dc Balneis Piperinis^ c. i. The philosophy of separation in preparing specifics is thus developed in treating of the cure of ulcers. You must also understand concerning separation that there is nothing so noxious but that it has its peculiar use, like the spider, which in addition to its venom possesses a marvellous power for curing all chronic fevers. Good and bad are equally necessary in the constitution of our arcanum, for both the venom and the antidote, the sweet and the bitter, are in the body. Further, it has been proved that all colours and all savours exist in the body. Inasmuch as there exist three colours in Saturn— yellow, white, and red ; in Mars also three— purple, red, and black ; notwithstanding neither Saturn nor Mars are a colour. Thus we must judge it to be the case with the colours of Salts by means of separation ; and just as the redness of Saturn tinges with a red and the yellow with a yellow colour, by virtue of separation, similarly, alumen works as alumen and salt as salt in ulcers. Concerning the wonders of separation it should be remembered what happens concerning vinegar. Who would judge by his senses that vinegar was present in uncorrupted wine? Nevertheless, no one can doubt that it is there. Similarly in Venus there is vitriol. Indeed, Venus herself is vitriol, and by separation can be reduced into vitriol. Yet no one would rightly say that Venus was vitriol. Wherefore we must judge concerning separation that it is of the form but not of the species, as in the conversion of Venus into a 5&'it.—Chir7irgia Mngna^ Part III., Lib. IV.
The Archidoxies of Theophrastus Paracelsus. ii
the light matter in wood. Wherefore they are not to be called elements, since they are not all perfect, but only one. When, therefore, we speak of the four elements, which finally exist in all things, we are not to understand definitely so that there are four perfect elements therein, but that there is only one such finished element, the rest remaining imperfect through the potency of that excelling element. Hence it happens that they are able to meet and coexist, because in three of them there is no perfection. On which account, too, no corruption can prevail by reason of their contrarieties. Moreover, that an element is predominant in one kind arises from the fact that it is hereto predestinated. Hence no corruption or confusion can accrue, as we lay it down in our treatise on Generations.*
Since, then, there is only one element specially present in everything, it avails not to seek the four elements in things, seeing that three of these elements are not in a state of perfection. In a word, we must understand that the four elements are in all things, but not actually four complications. The matter stands thus : A substance contains water, and then it is nenu- far. Besides this element there exists in it no earth, air, or fire. There is no appearance of heat or dryness in it. It has no peculiar operation ; but the predestination thereof is water ; and the element of water is the only one under which is no dryness nor heat, according to its congenital nature. Though matters be thus, however, yet notwithstanding the three elements are involved in it, still the things have not their origin in those three elements which are not produced in a perfect state, nor have they beginning or aid from them, but from that predestinated element which is united to and impressed upon that particular kind.
Now, although this is at variance with the vulgar philosophy, namely, that one predestinated element has of its own nature the other three elements cohering with it, still it is credible that the element and the substance differ the one from the other. It may be understood thus : the substance is not from that element which gives thereto its special tinge and elementary form ; nor, again, are these elements from the substance, but they agree at the same time uniformly, as the body and soul agree. But now every body, as for example of some growing thing, has its own conformation ; so has the element. Although the element itself is not visible in the body of the growing thing, or tangible, or demonstrable, because the element is stronger, by reason of its subtlety, and subdues the other elements of the growing thing. They are all, however, in the body, but imperceptibly, just as when water is mixed with vinegar the water becomes like the vinegar ; and although the vinegar shall have changed the whole essence of the water, still the complex- ion of the water remains unchanged, nor does it on that account become
* Both from the text and the notes of this translation the reader will see that there are several treatises by Paracelsus on Generations of various kinds, not excepting some fragments upon the generation of fools, who appear, in the days of Paracelsus, to have abounded in the high places of science and religion. The reference above may be either to the Generation 0/ the Elements or to the first book Concerning the Nature of Things.
12 The Hermetic and Alchemical Writings of Paracelsus.
vinegar, but remains water as it was before. And although it does not display the properties of water, yet it does not follow that it does not still possess those properties.
In these propositions we wish to make it clear in what way the separations of the elements are to be brought about, concerning which two methods of practice need to be understood. One is that with which agrees the separation of the predestined element, and this we shall elucidate in our treatise on the Quintessence. The other is that to which belong the four substantial elements in growing things. By this it is understood that the Quintessence exists as a predestined element, and that it cannot be separated from itself, but only from the three elements, as follows in the treatise on the Quintessence. But when we speak of the separations of the four elements, we understand those four which are essentially in the body. Hence have arisen various errors, because the four elements have been sought in the predestined element, and also in addition the Quintessence, which cannot in any way come to pass.
Moreover, it must be known when the elements of bodies are to be separated, that one exists as fire, another as water, a third is like air, and a fourth like earth, according to their complications, because elements sometimes appear with their own forms, and at other times with complications, for example, water as water, air as air, earth as earth, and fire as fire. These matters must be subtly understood, and this can be done by means of a similitude, if they are taken for the union of the elements not visibly or in act, or according to the element of fire, but as the environment is warm and dry like fire. In this way its own nature, essence, and condition is assigned to each element, without any breach of propriety. For it is not supposed, because any particular herb is especially warm, as the nettle, that on this account it contains within itself more fire, but rather it is supposed that its own Quintessence is warmer than the Quintessence of the chamomile, which, indeed, has less heat. But the elements of a body receive less or more from their own substance, as, for instance, wood contains within itself more fire than herbs do ; and, in like manner, stones have in them more dryness and earth than resins have. Note, also, in like manner, that the bulk and quantity of degree in a Quintessence arises from the predestined element. And the intensity of degree in bodily elements springs out of the appearance of the substance which is unlike.
But we must come to the practice of separating bodily elements from all other things, and this is twofold. One, indeed, teaches us to draw out the three elements from the pure elements as from burning fire, from invisible air, from true earth, and in like manner from natural water, which have not an origin similar to the preceding ones. Another method of practice is with those things out of which these four elements exist, as we have said above, with such difference, however, that this exhibits more of the element of fire, of water, of earth, or of air, with a likeness to the form of the essential elements. When they have been separated in this way they can never be
The Archidoxies of Theophrastus Paracelsus, 13
further dissolved, for instance, it is impossible that they should be corrupted beyond their complexions.
It must also be considered that the elements are found by separation to be formally like the essential elements. For air appears like air ; and the same cannot in any way be enclosed, as some falsely think, for this reason, because at once, in the moment of separation, it levitates itself, and sometimes bursts forth as wind, and ascends sometimes with the water, sometimes with the earth, and at other times with the fire. And, indeed, this levitation or elevation in the air is very wonderful. Just as if the air were to be separated from the essential element of water, it would be done by boiling. When this begins to take place the air is soon separated from the water, carries off with itself the very light substance of the water, and in proportion as the water is diminished, so the air itself decreases according to its proportion and quantity.
And it must be remarked here that no one of the elements can be conceived or had without air, though of the rest one can be had without another. We do not, therefore, undertake the task of separating the air, since it is in the other three elements, just as life is in the body. For when it is separated from the body all things perish, as we clearly shew in the following practical treatise on separations. Four methods must be considered at this point ; one, indeed, in watery bodies, that is, in herbs, which have more water than any of the other elements. A second is in fiery bodies, such as woods, resins, oils, roots, and the like, which contain within themselves more of the fiery substance than of others. A third is to be understood of earthy bodies, which are stones, clays, and earths. The fourth is airy, and this is in all the other three, as we have mentioned. In like manner, also, concerning the pure elements, there are just so many ways to be considered, in the same manner as has been said above concerning the four preceding.
Hence it is easy to learn what the elements are, and how they are to be separated. And among these the separations of the metals first meet us, wherein there are peculiar predestined virtues which are wanting in the other elements. For, although all the elements are alike in form, in heat, in cold, in moisture, and in dryness, still, the dryness or damp, or heat or cold, is not the same in one as in another. In some it is appropriative, but in others specific ; and this in various ways, as in each kind they are produced peculiarly and essentially, since no kind of the elements is precisely like another in its properties.
So, also, it must be laid down with regard to the separation of mar- chasites, which differ from other substances both in the practice and in their elementary nature. For every kind is disposed in a particular separation, and must be dealt with in a special way. Stones and gems must demonstrate their elements afterwards, since they appear in no way similar to the others.
Then, too, salts exist in a peculiar and most excellent nature, with more abundant properties than appear in other substances. There is also a diff^erent
14 The Hermetic and Alchemical Writings of Paracelsus.
essence in herbs, which in no way agree with minerals, nor can they be alike so far as relates to their nature. Moreover, the property of woods, of fruits, of barks, and the like, is peculiar ; so, too, of flesh, of drinks, and all comestibles, and of things not good or pure, but bad and impure, which have to be separated into their elements.
Of that separation concerning which we think, two methods are found. One consists of the separation of any element confined by itself in a peculiar vessel, without the corruption of its own forces, the air excepted.
There is another method of the separation of the pure from the impure from among the four elements, namely, in the following way. After the elements have been separated, that is to say, one from the other, they have still a dense substance ; and, on this account, there follows another similar separation of the already separated elements. Now, we purpose to make clear the practical method in all these cases. For in the first place it must be known that the quintessence of things is to be separated and extracted in this way, because, indeed, the elements of bodies in the nature of a quintessence are not subdued but are left with them. So it is able to tinge these elements more strongly or more lightly. Hence it comes to be understood that the forces in the elements do not perish when the predestined element, that is, the quintessence, is extracted ; for this itself is elemental and separable so far as relates to its elementary form, but not as to diverse natures, as is clear from the treatise on the quintessence.
By separations of this kind all elemental infirmities can be cured by one simple method, namely, if the one set of predestinations oppose the other, as we have laid it down in the treatise on predestinations. In these words we have sufficiently unfolded the initial stage of separations. Wherefore we can now speed on to the practice of them ; and here there is a tenfold variety : one of metals ; a second of marchasites ; a third of stones ; a fourth of oleaginous matters ; a fifth of resins ; a sixth of herbs ; a seventh of flesh ; an eighth of juices ; a ninth of vitreous substances ; and a tenth of fixed things. For these separations of the elements three methods are adopted : one by distillations ; a second by calcinations ; and the third by sublimations. In these are comprised all the exercises, as the application of the hands to the fire, the labour, and other necessary things which will be specified in the following pages.
The End of the Second Book of the Archidoxies and of the First Part concerning the Separation of the Elements.
THE THIRD BOOK OF THE ARCHIDOXIES, From the Theophrastia of Paracelsus the Great.
On the Separations of the Elements from Metals.
FOR the separation of the elements from metals there is need of the best instruments, of labour, of diligence, together with experience of the art and adaptation of the hands to this work.
Take salt nitre, vitriol, and alum, in equal parts, which you will distil into aqua tortis. Pour this water again on its faeces, and distil it again in glass. In this aqua fortis clarify silver, and afterwards dissolve in it sal ammoniac. Having done this, take a metal reduced into thin plates in the same way, that is, in the same water. Afterwards separate it by the balneum Manse, pour it on again, and repeat this until there be found at the bottom an oil, namely, from the Sun, or gold, of a light red colour ; of the Moon, a light blue ; of Mars, red and very dark ; of Mercury, white ; of Saturn, livid and leaden ; of Venus, bright green ; and of Jupiter, yellow.
All metals are not thus reduced to an oil, except those which have been previously prepared. For instance. Mercury must be sublimated ; Saturn calcined ; Venus florified ; Iron must be reduced to a crocus ; Jupiter must be reverberated ; but the Sun and Moon easily yield themselves.
After that the metals have been in this way reduced to a liquid substance, and have disposed themselves to a disunion of their elements — which cannot be done in a metallic nature, seeing that everything must be previously pre- pared for the use to which it is adapted — afterwards add to one part of this oil two parts of fresh aqua fortis, and when it is enclosed in glass of the best quality, set it in horse-dung for a month. After that, distil it entirely with a slow fire, that the matter may be condensed at the bottom. And if the aqua fortis which ascends be distilled by a bath in this manner, you will find two elements together. But the same elements will not be left by all metals alike. For from gold there remain in the bath earth and water ; but air is in all the other three, and the element of fire remains at the bottom, because the sub- stance and the tangibility of gold have been coagulated by the fire ; therefore, the substance will agree in its substantiaUty. From the Moon there will remain at the bottom the element of water, and in the bath the elements of
1 6 The Hermetic and Alchemical Writings of Paracelsus.
earth and fire. For from the cold and the moisture is produced the substance and corporality of the Moon, which is, indeed, of a fixed nature, and cannot be elevated. From Mercury there remains fire at the bottom, and earth and water are elevated upwards. From Venus there also remains fire, and both, that is to say, earth and water, remain in the bath. From Saturn there remains the element of earth at the bottom, while fire and water are held in the bath. From Jupiter air remains at the bottom, while fire, water, and earth are elevated therefrom.
So it must be noticed that in the case of Jupiter the air supplies a body, and in the case of no other metal. And of this, although some part ascends together with it and remains mixed inseparably with the other three elements, still it is not corporeal air, but adheres to, and concurs with, the others, and is inseparable from them.
And now, it must be remarked that the residuum, that is, the corporeal element which remained at the bottom, must be reduced into an oil by means of the bath with fresh aqua fortis. So, this element will be perfected, and you will keep it for one part. The rest yovi will separate by means of a bath in this way. Place them in sand, and press them gently. Then, first of all, the water will be elevated, and will escape ; afterwards the fire, for it is known by the colour when these two remain. But, if the elements of earth and water should have remained, the water will ascend first, and afterwards the earth. But if it should be earth and fire, the earth is elevated first and the fire after- wards. If water, fire, and earth be together, the water will first ascend, then afterwards the fire, and last of all the earth. These elements can be so kept in their respective glasses, each according to its own nature \ as, for example, from the Sun, the warm and the dry, without any other property ; in like manner the cold and the moist, and the cold and the dry. So, also, must it be understood of the others. It must not be forgotten that the corrosive nature of the aquafortis must be extracted as we have handed down in our book on the Quintessence.
Concerning the Separations of the Elements out of Marchasites.
Having previously set down the separations of the elements out of metals, it remains that we come to those which can be produced out of marchasites, and that we shew what they are.
Take of marchasite, in whatever form you please, whether bismuth or talc, or cobalt, granite, or any other, one pound ; of salt nitre the same. Beat them very small, and, burning them together, distil by means of an alembic without a cucurbite, and keep whatever liquid ascends. But that which remains at the bottom, let this, when ground down, be resolved into a water with aqua fortis. Hereupon pour the water previously collected, and distil it into an oil, as before directed in the case of metals. By the same process, too, you shall separate the elements. So, the golden marchasite is to be understood as gold, the silver as the Moon, bismuth as lead, zinc as copper,
The Archidoxies of Theophrastus Paracelsus. 17
talc as Jupiter, cobalt as iron. Let these directions suffice for the separation of marchasites in every kind.
Concerning the Separation of the Elements from Stones.
The separation of the elements of stones or gems comes to be understood in the following way. Take a stone well ground, to which add twice the quantity of live sulphur, and, when all is well mixed, put it in a luted pot into an Athanor for four hours, so that the sulphur shall be entirely consumed. Afterwards, let what remains be washed from the dregs and the sulphur, and dried. Let the stony calx be also put into aqua fortis and proceeded with as we have already laid down concerning the metals. Stones, too, are compared with metals ; as, for instance, clear gems which are not white or tawny are compared with gold. White, coerulean, or grey, with silver or the Moon ; and afterwards the commoner stones with the other metals, as alabaster with Saturn, marble with iron, flint with Jupiter ; but dulech with Mercury.
Concerning the Separation of the Elements from Oleaginous
Substances.
All oils, woods, roots, seeds, fruits, and similar things, which have a combustible nature, and one fit for burning, are considered oleaginous ; and the separation of them is twofold, namely, that of the oleaginous substances and that of the pure oils.
The Separation of the Oleaginous Substances is as follows :
Take such a body, pounded, ground, or reduced to fragments in whatever way you can, wrap it up in linen, fasten it, and place it in horse-dung until it shall be entirely putrefied, which happens sooner in one case than in another. When it is putrefied let it be placed in a cucurbite, and on it let there be poured so much common hot water as may exceed four fingers broad ; then let there be distilled in sand all that can ascend. For all the elements ascend except the earth itself, which you will know by the colours ; nevertheless, let the hot water first ascend, afterwards the air, next the water, lastly the fire, and the earth will remain at the bottom. Of the pure oils, however, it must be under- stood that these do not require putrefactions, but they must be distilled alone and without additions. Afterwards their elements, as it has been said above of others, must be separated, and these are discerned by their own colours. None otherwise with resins of liquid substance must it be done, such as pitch, resin turpentine, gum, and the like. But the corporeal resins which exist, such as sulphur, must be prepared in the following manner.
Concerning the Separation of the Elements in Corporeal Resins.
Take sulphur very minutely ground ; let this be cooked to hepatic sulphur in a double quantity of linseed oil ; let it be shut up in a vessel and place it to VOL II, C
1 8 The Hermetic and Alchemical Writings of Paracelsus.
putrefy in horse-dung for a space of four weeks. Afterwards let it be distilled in an alembic slowly over a naked fire. The air and the water first ascend, with different and pale colours. Then, the heat being increased, the fire ascends and the earth remains at the bottom. The colours appear pure ; the air yellow ; the water like thick milk, so much so that it can scarcely be distinguished from milk ; the fire like a burning ruby, with transparency and with all the fiery signs ; but the earth is altogether black and burnt. The four elements having been thus separated, every one is perfect in its own elemental complexion, and without any admixture, as has been said above.
Concerning the Separation of the Elements from Herbs.
So, too, in herbs, the element of water is principally contained when they are cold ; but if they are airy, then that element predominates. In like manner must it be understood of fire. The separation of those elements is as follows :
Take sage, and bruise its leaves. After this place it for putrefaction, as aforesaid. Then you will distil it by means of a venter equinus, and the element of fire will ascend first so long as the colours are unchanged and the thickness of the water. Afterwards the earth will succeed, and some part of it will remain at the bottom, which part, indeed, is fixed. Distil this water in the sun six days, and afterwards place it in a bath. Then the element of the water will ascend first. It is very minute, and is distinguished by the taste. After the colour changes the element of fire ascends, until the taste, too, is altered. Then at last a part of the earth is elevated, yet it is a very small portion, which, being mixed with air, is found at the bottom. In the same way it must be understood of airy and watery herbs, of which the air ascends first, afterwards the water, and lastly follows the fire, according to the process laid down concerning sage.
Concerning the Separation of the Elements from Fleshly
Substances.
The separation of the elements from fleshly bodies, and from those which live with blood, comes to be understood thus, because the predominating element in them is more copious and is generally found last of all ; as, for instance, water in fishes, fire in worms, and air in edible flesh are the principal elements, as we describe in our treatise on the generation of animals.*
The Separation of the Elements from Fishes is as follows : —
Putrefy the fishes perfectly. Then distil by means of the venter equinus, and a good deal of water ascends. You will renew this putrefaction and distillation, and increase it until no more water rises. Afterwards distil what remains in sand ; then at length the fire ascends in the form of oil, but the
* This treatise must also be included in the long catalogue of the missing works of Paracelsus. But many refer- ences to the generations of animals will be found in the present translation.
The Archidoxies of Theophrastus Paracelsus. 19
earth remains at the bottom. Thus the whole substance of the fishes is separated into its elements. One need take no account of the fats and the marrows, but must suppose that everything is separated by the putrefaction, and divided into its elements. In the same way is it to be understood of worms, except that there comes forth from them not only water but more fire, unless they are aquatic worms, as serpents ; in the distillation of which more wonderful things occur than it is possible to say. Of edible animals, too, it must be understood in the same way, of such, that is, as respectively disclose their elements by separation.
Concerning the Separation of the Elements from Watery
Substances.
For the separation into their elements of juicy and watery bodies, and of those which have the form of wateriness, as urine, dung, water, and the like, note the following process : —
Take urine and thoroughly distil it. Water, air, and earth will ascend together, but the fire remains at the bottom. Afterwards mix all together and distil again four times after this manner ; and at the fourth distillation the water will ascend first, then the air and the fire, but the earth remains at the bottom. Then take the air and the fire in a separate vessel, which put in a cold place, and there will be congealed certain icicles, which are the element of fire. Although this congelation will take place in the course of distillation, still it will do so more readily in the cold.
Concerning the Separation of the Elements out of Water.
Make the water boil by means of a dung-heap, and the earth itself sinks to the bottom. Putrefy at the proper time that which ascends, and let it afterwards be distilled by a bath. Then the water will ascend first, and afterwards the fire. Dung, vitriol, tartar, and similar juices, as alum, salts, and other substances of that kind, are to be distilled in ashes, with such an amount of heat and for so long a time, until they cease to rise, and the water and air have ascended, while the earth has remained at the bottom. After- wards, by means of the heat, the fire will ascend. And in this place it is to be remarked that although the four elements have been separated, there remain still in the earth four occult elements, as though fixed. From vitriol remains a caput mortuum, which sublimate with sal ammoniac, and there will issue forth an oil, in which are water and fire, and the earth itself remains in substance. Separate those things which have ascended, and again there will ascend water, while the fire will remain at the bottom. So also must it be understood of tartar and of salts. And although there are in existence additional separations of liquids, yet we shall discuss them more amply when speaking of Transmutations. It must, however, be remembered that there are more elements in a corrosive earth than in ashes. Therefore, the
separation must be made by sublimation, as we shall shew.
C2
20 The Hermetic and Alchemical Writings of Paracelsus.
Concerning the Separation of the Elements from Glasses and those Substances which are of the Nature of Glass.
As we lay down above concerning the resolutions of marchasites, so is it to be in like manner understood in this place concerning the glasses : namely, the principal consideration is that they are calcined with sulphur as stones are, then washed away with saltpetre and aqua fortis, and furthermore, as we have before made clear. Their elements also are recognised by the colours in the distillations, not as they shew themselves to the eye ; and this is the sum and substance of what we have to say concerning them.
Concerning the Separation of the Elements in Fixed Substances.
The separation of the elements in fixed substances is brought about by sublimation, as we teach concerning salts and liquids ; with this difference, however, that these are to be calcined with salt nitre, and afterwards to be sublimated. And although there are many other things which are not set down in this place, nevertheless it is to be understood that the separations of all substances should be made in the ten ways already described. Further- more, concerning the separation of the four elements, it is to be remarked that each of them can be again separated ; for example, fire as fire, air as air, water as water, earth as earth, as follows hereafter concerning the respective separations of them.
Concerning the Separation of Fire.
It should be known that from the element of fire, the four elements may be separated in this way. When the fire is burning most violently, or ascends, take it in a receptacle or vessel perfectly closed, and place it in horse-dung for a month. Then you will find in that one element four elements, which, when you have opened the vessel, put into a receiver. Thus the vapour or air will mount into the vessel that receives it. Afterwards, distil that which remains by means of a bath, and the water will thus ascend. Next, by means of ashes, the fire will ascend and the earth will remain at the bottom. What is the force of these elements, and why are they described in this place, we will make more clear in other books.
Concerning the Separation of Air.
Having received the element of air in a perfect glass vessel, and hermet- ically sealed it, you must expose and direct it to the sun for the whole of the summer. By circulating, the air is turned into moisture, which increases daily more and more. This quantity you will separate after the following manner. Let it putrefy in horse-dung for four weeks, and afterwards distil it by the bath, like fire. Concerning its potency more is said in another place.
The Archidoxies of Theophrastus Paracelsus. 21
Concerning the Separation of Water.
Having- filled a glass brimful, leaving no space empty, seal the vessel hermetically, and place it in a warm sun for a month, so that it may receive a daily and equal heat, and would boil, but it cannot on account of the vessel being full. When the time has elapsed, putrefy it for four weeks. Then open it, and distil it by means of an alembic with four necks. In this way the three elements are separated, and in the bottom will remain the earth of that water. The nature of this is said to possess much virtue in many cases.
Concerning the Separation of the Earth.
The same process is to be observed with the earth as with the water, save only in the distillation. For this is like that which takes place with fire and is accomplished in the same way. This separation of the elements we have inserted at this point for several causes, because it is very useful, not only in philosophy, but also in medicine. Concerning the separations of the elements, we have thus far written with sufficient fulness. Though much more might be added, it does not appear to be by any means necessary.
Now, we will make clear the separation of the pure from the impure, according to the purpose of our design. This, indeed, is done in the same way as we teach with regard to Arcana and Aurum Potabile ; so it need not be put forward here, though that process from its origin is not altogether identical with that which is laid down concerning Arcana and Magisteries. Nevertheless, I do finally assume the same way by the separation of the elements ; since in this place those elements are separated after each one of them has been purged from the impurities existing therein^ so that no deformity or im- pediment may arise from them, as might otherwise easily happen.
The End of the Third Book of the Archidoxies concerning THE Separations of the Elements.
THE FOURTH BOOK OF THE ARCHIDOXIES, From the Theophrastia of Paracelsus the Great.
Concerning the Quintessence.*
WE have before made mention of the quintessence which is in all things. Already, at the beginning of this treatise, it must be understood what this is. The quintessence, then, is a certain matter extracted from all things which Nature has produced, and from every- thing which has life corporeally in itself, a matter most subtly purged of all impurities and mortality, and separated from all the elements. From this it is evident that the quintessence is, so to say, a nature, a force, a virtue, and a medicine, once, indeed, shut up within things, but now free from any domicile and from all outward incorporation. The same is also the colour, the life, the properties of things. It is a spirit like the spirit of life, but with this difference, that the life-spirit of a thing is permanent, but that of man is mortal. Whence it may be inferred that the quintessence cannot be extracted from the flesh or the blood of man : for this reason, that the spirit of life, which is also the spirit of virtues, dies, and life exists in the soul, not in the material substance.
• The Correction of the Quintessejice. The books which have been written by so many previous authors concerning the Quintessence, such as those of Arnoldus de Villa Nova and of Johannes de Rupescissa, whence afterwards, under a pretentious title, was composed the Cxlnm Philosophoriim [not to be identified with the work of Paracelsus which occupies the first place in this translation], contain nothing of any value. The mere fact that these writings embody a singular and new praxis abundantly demonstrates that their authors have misunderstood the essential nature of diseases, seeing that they have, as it were, devised one form of all diseases, regarding which they have, moreover, invented many marvellous things, adorning their conceptions with monstrous titles, all mere boasting, wherein there is no mention of philosophy, medicine, or astronomy. They are all a mere deluge of absurdities and lies. There can be no doubt that originally most admirable discoveries have been transferred from the chemical art to that of medicine, but the same have been since adulterated by sophistry. For certain people, when they have investigated a chemical preparation, wish to vary it immediately in hundreds of different ways, and thus the truth is foolishly confounded with lies. Now, it should be observed that the severest rebuke which can be given to such impostures is that of paying no attention to promises and to proud titles, and of believing only to that extent which is warranted by good sense and experience. Remedies which require more knowledge of a practical kind than has ever been possessed by monastic pseudo-chemists may, in careless hands, give rise to the most malignant diseases. It may be observed, for example, that the preparations of Mercui-y which are used against Luis Gallica, and, indeed, all remedies adopted in the cure of this disease, cannot be properly prepared without great skill in chemistry. Pretenders in pharmacy will vainly vaunt such decoctions unless they can compose vitriolated salts, alums, and things similar, by purely chemical artifice, seeing that there are recondite secrets in the remedies which conduce to the cure of Luis Gallica. Yet there is no need to write a new correction ; it is enough to .adhere to the legitimate mode of preparation, giving no faith to the hollow pretences of alchemists. These men certainly promise more than they are ever able to perform ; but this is common to alchemy and not a few other callings, namely, that their professors boast of the harvest before they have finished the sowing. — Chirurgia Magna^ De Impostui-is in Morho Galtico-, Lib. II., c. 13.
The Archidoxies of Theophrastus Paracelsus. 23
For the same reason, animals, too, because they lose their life-spirit, and on that account are altogether mortal, also exhibit no quintessence. For the quintessence is the spirit of a thing, which, indeed, cannot be extracted from things endowed with sensation as it can from those not so endowed. Balm has in itself the spirit of life, which exists as its virtue, as a force, and as a medicine ; and although it be separated from its root, nevertheless, the life and virtues are still in it, and for this cause, that its predestination was fixed. Wherefore the quintessence can be extracted from this, and can be preserved, with its life, without corruption, as being something eternal according to its predestination. If we could in this manner extract the life of our heart without corruption, we should be able to live without doubt, and without the perception of death and diseases. But this cannot be the case ; so from this circumstance death must be looked for by us.
When, therefore, the quintessence of things exists as a virtue, the first thing we have to say is in what form this virtue and medicine are in things, after the following manner. Wine contains in itself a great quint- essence, by which it has wonderful effects, as is clear. Gall infused into water renders the whole bitter, though the gall is exceeded a hundredfold in quantity by the water. So the very smallest quantity of saffron tinges a vast body of water, and yet the whole of it is not saffron. Thus, in like manner, must it be laid down with regard to the quintessence, that its quantity is small in wood, in herbs, in stones, and other similar things, lurking there like a guest. The rest is pure natural body, of which we have written in our book on the Separations of the Elements. Nor must it be supposed that the quint- essence exists as a fifth element beyond the other four, itself being an element. It is possible that someone may think this essence would be temperate, not cold, not warm, not moist or dry, but this is not the nature of its existence. For there is nothing which exists in this temperature by which it is alienated altogether from the other elements ; but all quintessences have a nature corresponding with the elements. The quintessence of gold corre- sponds with fire ; that of the Moon with water ; that of Saturn with earth ; and that of Mercury with air.
Now the fact that the quintessence cures all diseases does not arise from temperature, but from an innate property, namely, its great cleanliness and purity, by which, after a wonderful manner, it alters the body into its own purity, and entirely changes it. For as a spot or film, by which it was formerly blinded, is removed from the eye, so also the quintessence purifies the life for man. All natures are not necessarily of one and the same essence one with the other. Nor do those which are fiery on that account manifest the same operations by reason of their complexion ; as, for instance, if anyone should think that the quintessence of Anacardus should have a like and identical operation with the quintessence of gold, because both are fiery, he would be greatly misled, since the predestination and the disposition make a difference of properties. For as every animal contains within itself the life-spirit, yet
24 The Hermetic and Alchemical Writings of Paracelsus.
the same virtue does not exist in each, simply because they all consist of flesh and blood, but one differs from another, as in taste or in virtue, so is it with the quintessence, which does not acquire its virtue from the elements by a simple intellectual process, but from a property existing in the elements, as we lay down in our book on the Generation of Things. Thence it happens that some quintessences are styptic, others narcotic, others attractive, others again somniferous, bitter, sweet, sharp, stupefactive, and some able to renew the body to youth, others to preserve it in health, some purgative, others causing constipation, and so on. Their virtues are innumerable, and although they are not exhausted here, yet they ought to be thoroughly known by physicians.
When, therefore, the quintessence is separated from that which is not the quintessence, as the soul from its body, and itself is taken into the body, what infirmity is able to withstand this so noble, pure, and powerful nature, or to take away our life, save death, which being predestined separates our soul and body, as we teach in our treatise on Life and Death ? In this place it should be equally remarked that each disease requires its own special quintessence, though we tell of some which are adapted to all diseases. How this comes about shall be explained in its proper place.
Furthermore, we bear witness that the quintessence of gold exists in very small quantity, and what remains is a leprous body wherein is no sweetness or sourness, and no virtue or power remains save a mixture of the four elements. And this secret ought by no means to escape us, namely, that the elements of themselves, without the quintessence, cannot resist any disease, but are able to effect only this and nothing more, that is, to produce heat or cold without any force : so that if a disease be hot, it is expelled by cold, but not by that kind of cold which is destitute of force, or things made frigid with snow ; since, though, these are sufficiently cold, yet there is no quintessence contained in them by the power whereof the disease might be expelled. Wherefore the body of gold is powerless of itself ; but its quintessence alone, existing in that body, and also in its elements, supplies the forces hidden therein. So, like- wise, in all other things, it is their quintessence alone that cures, heals, and tinges the whole body, just as salt is the best seasoner of any food. The quintessence, therefore, is that which gives colour, whatever it be, and virtue ; and gold when it has lost its colour, at the same time lacks its quintessence. None otherwise must it be understood of metals from which when the colour is taken, they are deprived of their special nature.
In like manner is it with stones and gems ; as, for instance, the quint- essence of corals is a certain fatness with a red tint, while the body of them is white. The quintessence of the emerald, too, is a green juice, and the body thereof is also white. None otherwise must we judge of all other stones, namely, that they lose their nature, essence, and qualities when they lose their colours, as we particularly shew in our book on the extractions of them.
The Archidoxies of Theophrastus Paracelsus. 25
The same, also, should be understood of herbs, plants, and other growing products. So, too, of flesh and blood, from which no quintessence can be extracted, for reasons already laid down. But, nevertheless, a certain resemblance to a quintessence can be extracted from them by us in the following manner. A morsel of flesh still retains life in itself, because the flesh is yet supplied with all its nature and force. Wherefore there is life in it, which, however, is not true life, but still the life is preserved until putrefaction sets in. So this difference must be noted, whereby dried herbs and the like are to be looked upon in the same way as flesh. That green spirit which is their life has gone from them. Dead things, therefore, can be taken for a dead quintessence, as flesh is able to put forth all its powers from itself, though specially separated as to one part from the body. So, too, with blood and with dried herbs. These, indeed, though they are not living quintessences, none the less demonstrate how a dead quintessence displays some virtues. But metals and stones have in them a perpetual life and essence, and they do not die, but so long as they are metals or stones, so long does their life last. Therefore, they also exhibit perfect quintessences which, in like manner, can be extracted from them.
And now we must see by what method the quintessence is to be extracted. There are many ways indeed : some by additions, as the spirit of wine ; others by balsamites ; some by separations of the elements, and many other processes which we do not here particularise.
But by whatsoever method it takes place, the quintessence should not be extracted by the mixture or the addition of incongruous matters ; but the element of the quintessence must be extracted from a separated body, and, in like manner, by that separated body which is extracted. Different methods are found by which the quintessence may be extracted, for instance, by sublimation, by calcination, by strong waters, by corrosives, by sweet things, by sour, and so on, in whatever way it may be possible. And here this is to be taken care of, that everything which shall have been mixed with the quintessence by the necessity of extraction, must again be drawn off from it, so that the quintessence may remain alone, unpolluted, and unmixed with any other things. For it cannot be that the quintessence shall be extracted from metals, more particularly from gold, which cannot be overcome by itself, without exhibiting some appropriate corrosive, which can afterwards again be separated from it. In this way, salt, which was water, is again extracted from water, so that this water is free from salt. And here this consideration comes in, that it is not every corrosive which is adapted for this purpose, because they cannot all of them be separated ; for if vitriol or alum be mixed with the water, neither of these can be separated from it afterwards without loss or corruption, so that they leave behind them a sharp residuum, for this reason, because each of them is watery, and thus two similar things meet, which ought not to occur in this process. Care must therefore be taken that a watery body be not taken for a watery, or an oily body for an oily, or a
26 The Hermetic and Alchemical Writings of Paracelsus.
resinous body for a resinous one ; but a contrary ought in every case to separate the quintessence and to extract it, as waters extract the quintessence of oily bodies (which is explained in the case of the metals), and oily substances the quintessence of watery bodies, as we may learn concerning the quintessences of herbs. The corrosives, therefore, after the separation and extraction of the quintessence, must be again separated, and this will be easily done. For oil and water are readily separated, but not so oil from oil ; nor, in like manner, can water be separated from water without admixture ; and if this is left it may cause great damage to the quintessence. For the quint- essence ought to be clear and spotless, and collected without the admixture of anything, that it may possess a uniform substance by means of which it can penetrate the whole body. In truth its subtlety and force cannot be probed to the foundation, no more than its origin whence it first proceeded can be fully known. It has many grades : one against fevers, as in the case of opiates ; another against dropsy, as the essence of tartar ; one against apoplexy, as that of gold ; one against epilepsy, as that of vitriol. The number of these is infinite, and incapable of being proved by experiment. Wherefore the greatest care and diligence should be shewn that to every disease its true enemy may be assigned. In this way Nature will afford help beyond belief, as will be made more clear in what follows. We cannot speak of the grades in the same way as grades are applied to simples in medicine, for this reason that there is no possible comparison between the grades of a quintessence and the grades of simples, nor ought the comparison to be attempted ; but when such grada- tion is made it is found that the excellence and virtue of one is greater than of another, but not the complexion. For it must not be set down that the quintessence of Anthos is hotter than the quintessence of lavender, or the qumtessence of Venus is drier than that of the Moon ; but the grade of anvthing should be determined by its great and more excellent virtues, namely, after this manner. The quintessence of antimony cures leprosy, and the quintessence of corals cures spasms and contortions. In order to learn, then, which of these occupies the better and higher grade, there can be no other judgment than this, namely, that the quintessence of antimony is higher and more potent, inasmuch as leprosy is a more severe disease than colic and its belongings. According to the property, therefore, which it has against different diseases its grades are considered. This is, moreover, the case in one and the same disease ; for one essence is more powerful than another for curing leprosy. The quintessence of juniper expels it, and the quintessence of amber, the quintessence of antimony, and the quintessence of gold. Now, although there are these four essences in all which cure leprosy, they do it with a difference, since with regard to the cure thereof they do not occupy the same grade. For the essence of juniper drives away this disease by the extreme purgation and purification which it introduces into the blood, and so consumes the poison that it is not so perceptible. Hence it is reckoned in the first grade of that cure. The quintessence of amber also takes away the poison and
The Archidoxies of Theophrastus Paracelsus. 2"]
more. It purifies the lungs, the heart, and the members subject to leprosy ; wherefore, the second grade is assigned to it. The quintessence of antimony, beyond both the virtues already spoken of, also clears the skin, and sharpens and renovates the whole body in a wonderful manner ; so, then, it holds the third rank. But the quintessence of the Sun by itself fulfils each of these tasks, and then takes away from the roots all the symptoms of leprosy, and renovates the body as honey and wax are purged and purified by their honeycomb. For this cause it occupies the fourth rank.
In this way the grades of the quintessence can be learnt, and the one distinguished from the other, that is to say, which of them is higher or more excellent than another. Even simples should be known by their properties. For whatever be the property in a simple form, such is the property of their quintessence, not more sluggish, but much stronger and more excellent.
But now, moreover, let us learn the differences of quintessences, for some are of great service to the liver by resisting all its diseases, some to the head, others to the reins, some to the lungs, and some to the spleen, and so on. So, too, some operate only on the blood, others on the phlegm, others in melancholy only, others only in cholera, while some others have effect only on the humours, some on the life-spirit, some on the nutritive spirit ; some operate on the bones, some others on the flesh, some on the marrow, others on the cartilages, some on the arteries ; and there are others which have effect only against certain diseases and against no others, as against paralysis, the falling sickness, contractions, fluxes, dropsy, and so on. Some, also, are found to be narcotics, others anodynes, some soporific, some attractive, purgative, cleansing, flesh-making, strengthening, regenerative, and some stupefying, and the rest.
Some, too, are found which renovate and restore, that is, they transmute the body, the blood, and the flesh. Some are for preserving the continuance of life, some for retaining and preserving youth ; some by means of transmutation, others by quickening. Moreover, this must be understood, that some have a specific form, others an appropriated, others an influential, and others a natural form. In a word, more of their virtues exist than we are able to describe, and their effects in medicine are most wonderful and inscrutable. In different ways it happens that some quintessences render a man who is a hundred years old like one in his twentieth year, and this by their own strength and potency. But what man is able to trace the origin of so great a mystery, or to ascertain from whence the first materials naturally take their rise ? It belongs to our Supreme Creator to make these things so, or to forbear. For who shall teach us, that we may know by what powers the quintessence of antimony throws off' the old hair and makes new hair grow ; why the quintessence of balm destroys the teeth, eradicates the nails of the hands and the feet, and restores new ones ; the quintessence of rebis strips off and renews the skin ; and the quintessence of celandine changes the body and renovates it for the better, as colours renovate a picture ?
28 The Hermetic and Alchemical Writings of Paracelsus.
There are far more matters than these, which here we omit, and reserve for making clear in their proper chapters.
How, then, at length could it be that we should relinquish that noble philosophy and medicine, when Nature affords us such wonderful experiments in and from them ? Of these all the other faculties are destitute, and so take their position nakedly in mere cavil. Why should not this fact delight us that the quintessence of the carline thistle takes force away from one and affords it to another who uses it ; also that the quintessence of gold turns inside out the whole leper, washes him as an intestine is washed in the shambles, and likewise polishes the skin and the scabs and makes a new skin, loosens the organs of the voice, takes away the whole leprous complexion, and makes him as if he had recently been born of his mother.
Wherefore we will turn our mind to the making of such quintessences, pointing out the way for the extraction or composition of them- -one for the metals, another for marchasites, another for salts, another for stones and gems, another for burning things, another for growing things, another for spices, another for eatable and drinkable things, all of which, with their belongings, we will endeavour to make clear in a proper series. But it must be noted, in the practice with quintessences, a good knowledge of theory and of natural science is required ; theoretically, that is, of the properties of things with regard to natural diseases. One must not be ignorant that there is a difference between a quintessence, aurum potabile, arcana, magis- teries, and other things of that kind ; such as this, for example, that a quint- essence cannot be again reduced to its own body, but aurum potabile is easily transmuted again to its metallic body ; so that far more noble virtues exist in a quintessence than in the other things.*
* The distinction which subsists between the quintessence of gold and potable gold is illustrated by the following citation which, though it occurs in an independent treatise, offers only some small variations from a passage in the Ckiritrgiii Magna which has been already given in the note on page 76 of the first volume ; — We have already said that it is scarcely possible for contractions to be cured in any other way than by medicines existing in the supreme grades, such as is potable gold and the like, concerning which we have treated in the larger grades, whence great care must be taken- concerning them, as is stated in the Book about the Quintessence. It is called potable gold so often as it b reduced, together with other spirits and liquors, into a substance which can be drunk. The oil of gold is a golden oil made out of the substance only, saving addition. It is called quintessence of gold when a reddish tinctui'e is extracted therefrom and separated from its body. A virtue, or at least an active force, exists in the tincture. The dose of potable gold is 9 i. , when needed. The dose of golden oil should not exceed ten grains of barley in weight. That of the quintessence should not exceed three similar grains in good water of life, or some other water of equal subtlety. It should be taken morning, noon, and evening, according to the requirements of the medicine, and without the addition of corrosives or corruptives, which can neither alter its nature nor be mixed therewith. —Z>,?j<-rz^/;(,« cf Potable Gold. Take of potable gold, pulverized and dissolved in salt, J i., with a sufficient quantity of distilled vinegar. Perform successive separations upon the whole by means of distillation till nothing of the acquired savour shall remain. Then take water of life J v., pour them into a pelican, and digest together for a month, when you will have perfect potable gold, the practice of which you must learn from our book on the quintessence. Though it has not been described in glowing colours there is no equal medicine found in this s.g^. — Descriplion of the IVater of Life. Take rolbs. of viiium ardens ; of roses, balm, rosemary, anthos, cheirus, both species of hellebore, marjoram ana m. j. ; of cinnamon, mace, nutmegs, garyophylli, grains of paradise, all peppers, cubebae, ana J ii. ; of the sap of chelidonia, tapsus, balm, ana lib. ss. ; of bean ashes J v. Let all these be mixed and digested together in a pelican for twelve days ; then separate, and use for above ^xtxx%s.— Description of the Oil of the Sun. After the sap has been separated from the gold in the way previously stated, let it boil for fifteen days in the digestive compound which follows. Let it afterwards be separated by the bath, when a thick oil will remain at the bottom, and this is unalloyed gold, which use as above..— Formula of ihe Quintessence. Take as much as you please of gold which has been repurged by royal cement or antimony. Remove its metallic quality, or malleation, by means of the water of salt Wash away the residue with sweet water. Extract its tincture with spirit ofwine. Lastly, elevate the spirit from it
The Archidoxies of Theophrastus Pardee Isus, 29
While we thus speak of the quintessence, the difference of one from another should be learnt, and then also what it is in itself. And although we have already sufficiently explained it, nevertheless, practice calls us another way by which also the condition and nature of the quintessence can be found out. For although these do not appear in the form of the quintessence, nor are they produced in the same way, nor do they consist of one element only as the quintessence should, still, none the less, we should judge of the quint- essence of these things, which is of more importance than that they should be called a quintessence. It should rather be spoken of as a certain secret and mystery, concerning which more should be written than we have written con- cerning the quintessence. But since we have made that clear in the books of the Paramirum, we pass it by in this place.* The number of the arcana and of the arts of the mysteries is infinite and inscrutable, and many methods in them are met with worthy the attention of the clearest human intellects. Among these arcana, nevertheless, we here put forward four. Of these arcana the first is the mercury of life, the second is the primal matter, the third is the Philosophers' Stone, and the fourth the tincture. But although these arcana are rather angelical than human to speak of, nevertheless, we shall not shrink from them, but rather we will endeavour to trace out the ways of Nature, and we will arrange that everything which proceeds from Nature
and the quintessence will remain at the bottom. — Constrtiction of the Water of Salt. Take by itself the purest and whitest pounded salt, which is produced by nature without decoction, boiling, or any of those processes by which salt is usually made. Liquefy it several times, pound it very fine, mix it with the juice of raphanum roots, dissolve and distil it, and when a reddish green appears again distil it five times, combining it in equal weights. Dissolve laminated Sol in this liquor till it becomes powder. Let this powder be washed in most limpid water, and distil a sufficient number of times till the salt shall depart from it, which will take place soon, as it does not penetrate the interior nature. When the corrosive has been removed the gold will be found by \\.^^i.— Extraction of the Spirit of Wine. Take one measure of the best natural wine, red in preference to white, place in a capacious circulatory vessel for its better rotation, seal it, plunge it into the sea-bath, and let it boil for forty days. Afterwards pour it into a cucurbite, distil by the cold way till the spirit shall have gone and all signs of it shall cease. So finish. (The process varies from that of the Chirurgia Magna.) After ike sign fias beeji given cease. What follows is the water of life., not spirit ; either is efficacious. Then the sign is double^ one of the spirit and one of the water of life. Pour out this spirit of wine to the dregs, and in such a way that it floats over the surface to the height of six broad fingers. Close all openings completely with glass. Digest for thirty days, during which time the tincture enters the spirit. At the bottom there remains a white powder. Separate by art, and let the powder melt. Hence there is produced an aqueous metal or metallic water. Let the spirit evaporate, as we are taught by alchemy, and a sap resembling liquor remains at the bottom. Graduate this four times in a retort adapted to the quantity of the matter. This is performed by elevation, for it renders such like substances subtle, though it permits not the same to be developed beyond the fifth essence.— i?f ContracturiSy Tract IL, c. 2. Among other uses of potable gold, it is a tonic for the heart which is so eflScacious that it is affirmed by Paracelsus to prevent all injury befalling that organ. Of like virtue is the liquor of gold and the substance of pearls reduced into the form of an oil and balsam. After these are enumerated the essence from the crocus of Mars and corals. The description of the potable gold in this connection is given as follows : Let the cold be calcined into yellowness by the royal cement of Hell and Malch. Then let it be separated from its impurity, and afterwards mixed with circulated water. Digest for twenty-four hours in a moderate fire, when the oil will flow forth and will float upon the surface of the water. Collect and drink it mixed with water of life. Proceed in the same way with pearls, only adding calx of chelidonia, and confine by means of distilled vinegar until they pass oflf into liquor. Proceed also in like manner with corals, dissolving them in vinum ardens mixed with Hell. Remove the vinum ardens from the putrefaction and you will have the liquor of coral. There are also other essences, as of crocus, chelidonia, mace, cesium, balm, etc, which are suitable for other complaints and affections of the heart, and some of which will fill the old, infirm, melancholy, and depressed with the greatest joy.—De Viribus Mejnbrornm.^ Lib. n.,c. 2.
• The reference here made is too obscure for verification. In the large literature of the Paramirum and its connected treatises, there are many observations upon arcana and mysteries, though few passages deal actually with the quintessence. Whatsoever is of importance has been embodied in this translation as notes to the text. That section of the present volume which is devoted to Alchemy as the fourth column of medicine may also be consulted in this connection, as it is a treatise derivecl from the Paramiruni.
30 The Hermetic and Alchemical Writings of Paracelsus.
shall be capable of being naturally understood. Concerning the Mercury of Life, therefore, we profess that it is not a quintessence, but an arcanum, because there exist in it may virtues and forces which preserve, restore, and regenerate, as we write in our book on the Arcana.
In like manner, also, the Primal Matter, not only in living things, but also in dead bodies, operates more in the same manner than is thought to be naturally possible. So also the Philosophers' Stone acts, which, tinging the body, frees it from all diseases, so that even metals are purged from their im- purities. In like manner the Tincture acts, which, as though it should change the Moon into the Sun, so also changes disease into health. The same things equally the other magisteries and elixirs do, and the aurum potabile, all of which are treated of severally in their own respective books.
Concerning the Extraction of the Quintessence from Metals.
We will, then, briefly go through the extraction of the quintessences from metals. For, in our times, many persons have made numerous experiments with these, and copious results followed which obliged them to enter on other different ways. With regard to metals, then, it must be understood that they are divided into two parts, namely, into their quintessence and into their body. Both are liquid and potable, and do not mix, but the impure body ejects the quintessence to its surface, like the cream from the milk. In this way two fatnesses or viscous liquids are formed out of the metals, and these liquids have to be separated. The fatness of the body is always white in all metals ; but their quintessence is coloured, as we have before explained concerning the seven metals. All, moreover, have the same process, which is as follows : — •
Let the metal be dissolved in water, and afterwards this solution distilled by a bath and drawn off. Let it be putrefied until it is reduced to an oil. Let this oil be distilled from small phials or cucurbites by means of an alembic, and one part of the metal will remain at the bottom. Let this be reduced to an oil as before, and be distilled, until all the metal shall have ascended. Afterwards let it be again putrefied for a month, and at length again distilled with a slow fire. Then the vapours will at first ascend and afterwards fall into the receiver. These vapours remove ; and there will ascend two obscure colours, one white, but the other according to the nature and condition of the metal. When they have ascended altogether they become separated in the receiver, so that the quintessence remains at the bottom and the white colour of the body floats at the top. Separate these two by means of a tritorium, and in another phial receive the quintessence, into which pour purified ardent wine and let it remain until the wine is completely acidulated. Afterwards let it be strained or separated from the quintessence, and let more fresh wine be poured on. Do this until you no longer perceive any sharpness. At last, pour on doubly distilled water, so that it may be washed and brought to its proper sweetness, and so keep it. In this way the quintessence of
The Archidoxies of Theophrastus Paracelsus. 3 1
metals is prepared. But if you reduce the white portion, you will have there- from a malleable, white, and metallic body of which it cannot be known under what species it is embraced. There are many other ways found out for extracting the quintessence. About these we keep silence, for the reason that they are not considered by us to be true extractions of quintessences, but only transmutations in which no extraction is produced or comes to be used.
Concerning the Extraction of the Quintessence from Marchasites.
In marchasites also are found various methods for the extraction of their quintessence, and yet we scarcely judge these to be true quintessences. And although they are of greater virtue than their quintessence, as we teach of Arcana, Magisteries, and Elixirs, nevertheless, this our mode and manner of extracting the quintessence from all the metallic marchasites is like the true extractions of the metals. But the following is the reason why we before said that the quintessence is the supreme virtue of things, and now, on the contrary, do here say of Arcana that they are greater than the quintessences themselves : because all the Arcana contain in themselves the quintessences and, moreover, are reduced to such subtlety and acuity that they hence receive a far greater virtue than the quintessence does. The same is laid down, too, concerning their appropriate and specific quality. But the process for extracting the quintessence from marchasites is as follows : —
Take a pound of a marchasite very finely ground, of the eating water two pounds, mix them together in a pelican, let them remain in process of digestion for two or three months, and be reduced to a liquid. Distil this entirely with the fire and it will pass over into an oil which you will putrefy in the dungheap for a month. Afterwards distil it like metals, and in the same way two colours will ascend therefrom, one white, and the other the true colour of the quintessence. Leave the white, unless it be from bismuth or from a white marchasite, in which case you shall know one from the other by the density. Take the lower one, and reduce it to its sweetness as was said above concerning the metals. In this way you have extracted the quintes- sence from marchasites without any corruption of their powers or virtues.
Concerning the Extraction of the Quintessence from Salts. The method of extracting the quintessence from salts is brought about in a somewhat peculiar way, so that their force may not be diminished, and is as
follows : —
Take salts, which you will calcine perfectly ; and if they be volatile you will burn them. Afterwards let them be resolved into tenuity and distilled into water. Put this water in putrefaction for a month, and distil it by means of a bath, when the sweet water will ascend, which throw away. That which has not ascended put again in digestion for another month, and distil as before, repeating the process until no sweetness is any longer perceptible. By this means you now have the quintessence of the salt at the bottom, scarcely two
32 The Hermetic and Alchemical Writings of Paracelsus.
ounces in weight out of a pound of the calcined or burnt salt. Of this salt, thus extracted, though it shall be only common salt, an ounce and a half seasons food more than a pound and a half of the other. For only its quintessence is present, and the body is taken away from it by means of the liquid solution.
In this way is separated the quintessence of all salts ; but it is extracted in another way from alum and from vitriol, as follows : —
These will not allow of their being calcined into flux like salts. Therefore, after their calcination it is necessary to burn them, and resolve them according to the usual method. After they have been resolved, pour on them again the waters which have proceeded from them, and go on according to the method prescribed in the case of salts. For much of the essence ascends with the moisture, which again subsides at the bottom in process of composition and putrefaction, and so they meet together in one.
Concerning the Extraction of the Quintessence from Stones, from Gems, and from Pearls.
The method of extracting the quintessence out of stones, gems, and pearls, with all of which the process is the same, is of all others the most excellent, and in its operation is very subtle and ingenious. A very small quantity of this quintessence is to be obtained from gems, and the more subtle and pure the gem is, the more minute is the essence. It is scarcely worth the trouble to extract the essence from dense, great, and cheap stones, since little virtue exists in them, whence it happens that very little comes forth from them. The process is of the following kind : —
Take gems, margarites, or pearls, pound them into somewhat large frag- ments, not into powder, put them into a glass, and pour on them so much radicated vinegar as will exceed the breadth of four or five fingers. Let them be digested for an entire month in a dung-heap, and when this is over the whole substance will appear as a liquid. This you will lighten with other radicated vinegar, and by shaking mix them together. The vinegar then acquires the colour of the stone. Pour the coloured liquid into another glass, again pour on vinegar as before, until the whole has no longer any colour. In that colour is contained the quintessence ; the residuum is the body. Then take the colours, suffer them to be cooked to dryness, and afterwards wash often with distilled water until all becomes sweet as above. At length let this dust be dissolved on marble. In this manner you will have the quintessence of the gems and pearls. It must be remarked, however, in the colour of pearls, that they themselves are resolved into the colour of thick milk, and their body is sandy and viscous. In like manner is it to be laid down about the crystal. Its quintessence comes to the top, a certain viscous body remaining, by which the success of this kind of extractions may be known.
Concerning the Extraction of the Quintessence from Burning Things.
Those things are called burning which are used neither for food nor
for drink, and which of their own nature burn and keep alive the fire in the
The Archidoxies of TheophraUus Paracelsus. 2s o
bodily substance. The method of extracting the quintessence from these is as follows : — Take such a body, very finely pounded, place it in a glazed pot, until it be full, seal it with the seal of wisdom so that it shall not breathe forth, and burn it in a circulatory fire for twenty-four hours, so that it shall remain at an even temperature, while the pot glows like the coals. Then take it out of the fire, let it putrefy in dung for four weeks, and afterwards distil it. Whatever ascends, let this be placed in a venter equiims, in order to distil all the moisture from it, and again set it to putrefy until no moisture any longer issues from it ; and then at length the quintessence of the body which thou hadst taken remains at the bottom. In this manner the quintessence is extracted from all things which contain oil in them, or resin, or pitch, or anything of that kind, as out of turpentine, fir, juniper, cypress, and the rest ; and in like manner out of all seeds, fruits, and similar things.
But it must be remarked that many more methods of extracting the quint- essence from these are handed down elsewhere, ways and modes by which it comes forth quite Odoriferous, subtle, and clear; but these methods are not extractions of the quintessence ; they are rather certain magisteries of these things, by which certain portions of the quintessence mount up at the same time in the process of mixing. They are not, however, perfect quintessences. For the essence of woods is a certain fatness or resin and a thick substance, whence it is not extracted in the form of magisteries. And the cause is this. The quintessence of the turpentine tree heals wounds, but when, in the above- mentioned way, it has been extracted from other magisteries, it does not heal wounds, because it has not in itself the fundamental power of the quintessence. The magisteries, indeed, are separated from the quintessences on this prin- ciple, that they only concern the complexions and the four elements, which, however, is not the nature of quintessences. Moreover, these magisteries receive it spiritually and not materially in its proper essence, as is clear from the chapters.
Concerning the Extraction of the Quintessence out of Growing Things.
Those things are called growing in this place which fall and grow again, as herbs, leaves, and the like. For extracting the quintessences of these, several methods also have been found out by the addition of other things. But they should be extracted without the admixture of anything, so that they may retain their taste, colour, and odour ; and that these properties may be increased in them, not diminished. Thus, if the quintessence be extracted from musk, amber, and civet, their body afterwards stinks, so that they are no longer of any account in taste, in odour, or in nature. So of other things in this class it must be understood, so far as relates to the extraction of their quintessences. But we do not discuss musk, amber, and civet in this chapter, because we write specially of them elsewhere, and at present we are only treating of growing things, as the lily, spike, leaves ; for the extraction of the quintessence from which the following is the process. VOL. II, D
34 The Hermetic and Alchemical Writings of Paracelsus.
Take growing things, bruised as completely as possible. Put them in some fitting vessel, and set this in a venter equinus for four weeks. After- wards distil them by means of a bath ; again let them be placed in horse-dung for eight days, and once more distilled by the bath of Mary.
Thus the quintessence will ascend by the alembic, but the body will remain at the bottom. If any of the quintessence shall have remained at the bottom, putrefy it still further, and proceed as before. Then take at length this distilled water, add it again to this growing thing, and so, by means of a pelican, let them be digested together six days. Thereupon the colour will be dense. Abstract this by means of the balneum maris, when the body will disappear, the quintessence remaining at the bottom. Separate this by a retortive process, that is, by pressure, from the dregs, and let this quintes- sence digest for four days. In this way you will have it perfect in odour, in juiciness, in taste, and in virtue, as well as consisting of a thick substance.
Concerning the Extraction of the Quintessence from Spices.
We will now teach the method of extracting the quintessence from spices, as musk, civet, camphor, and the like. First the quintessence ought to be reduced to another form, and at length to be separated therefrom. In that same process of separation the quintessence is found, as follows : —
Take oil of almonds, with which let an aromatic body be mixed, and let them be digested together in a glass vessel in the sun, for the proper time, until they are reduced to a paste. Afterwards let them be pressed out from their dregs. In this way the body is separated from the quintessence, which is thus mixed with oil, from which it is separated in the following way : —
Take rectified ardent wine, into which let the aforesaid oil be poured, and let them be left in process of digestion for six days. Afterwards let them be distilled by ashes. The ardent wine will ascend, and the quintessence with it. The oil will remain at the bottom without any of the quintessence remaining. Afterwards let this wine be distilled by the balneimi maris, and the quintessence will remain at the bottom in the form of an oil distinct from all similar ones.
Concerning the Extraction of the Quintessence from Eatables
and Drinkables.
The quintessence of food ought to be none otherwise than in a form similar to that wherewith we should be fed, namely, flesh. And although, as we said before, no quintessence can be extracted from flesh, nevertheless we are easily able to extract from it, so far as it is its own, that which is equivalent to the quintessence, as follows :
Take some eatable thing, cut up, put it into a vessel or jug, carefully luted, and suff'er it to boil for three days. Then strain off' what is in the pot, and distil it by means of a bath. Thus there will ascend first of all a kind of wateriness, and when this has entirely passed over, the quintessence
The Archidoxies of Theophrastus Paracelsus. 35
will be left at the bottom. This is the chief nutriment beyond all others which we could put down or describe. And in respect of its nutritive power it is equal to a quintessence. The quintessence may also be extracted out of drinks in various ways ; but this is the true process which we consider chiefly useful and convenient for the work in hand :
Take anything drinkable, enclose it in a pelican, just as it is, with its whole substance. Let it digest for a month in horse-dung. It will be still better to let it stay a year or more, and you will find in the pelican a certain something digested. Separate this by means of the bath, afterwards by ashes, and lastly by fire. In this way you will have three quintessences, which, in like manner, are in all drinks, for many reasons, which we enumerate in our treatise on Generations.
These three quintessences having been extracted, and each put into its proper vessel, the two latter should be further digested and then placed in the balneum Marice, when there will ascend more of the previous quintessence. Keep on doing this until no more of the former ascends, and in this way they are separated as completely as possible.
What we have so briefly taught about the quintessence of all things, and the short method of its extraction, ought not to rouse wonder in any at the rapid course of our hand and pen. For they are all well and completely handed down, and not so succinctly is the quintessence written of by us but that the work and labour necessary for it are clearly demonstrated. What need is there of much writing, which shall only nauseate ourselves and our readers, if we do not take into consideration that exercise and experience teach everything ?
But how wonderful are its virtues and powers if it be extracted in the aforesaid manner we have even now partly taught, and shall make more clear in the last books that which belongs to this part of the Archidoxies ; and thus we shall have fully described the quintessence of all things. And although many before us have, in various documents, written great things about quintessences, still we do not think of their writings as a quintessence, the cause whereof we have already sufficiently adduced.
We have even learnt from them that verdigris was accounted the quint- essence of Venus, when it is not so, but the crocus of Venus is the quintessence of Venus, which is thus to be understood. The flower of brass is a transmutation with the substance, at once dense and subtle, and extracted from every com- plexion of Venus. Wherefore it can be no quintessence, but the crocus of Venus, as we have taught, is the true quintessence : for it is a potable thing divided from the body without corrosion or admixture, very subtle, even more so than one cares to write in this place, for the sake of avoiding prolixity. So also, the crocus of Mars and its rust have hitherto been considered a quintessence, but it is not so. But the crocus of Mars is the oil of Mars. Concerning these things we set down more about transmutations in our
philosophy.
D2
36 The Hermetic and Alchemical Writings of Paracelsus.
A quintessence, therefore, is thus to be understood, namely, that it is nothing else than a certain separation of virtues from the body, wherein exists the whole virtue and essence of medicine. But what are the flower of brass, and the flower of Mars, and many similar matters, is handed down in the treatise on Magisteries.
None otherwise must it be judged of vegetables and herbs and such things than concerning the metals. And although we have put forth lofty and numerous virtues of the quintessence, nevertheless, only the smallest part of their forces and qualities has been told. But we have principally made it clear how these things are to be understood ; yet least of all have we been able to tell what and how great are their powers and virtues. From this may be hinted how great is the power which we have in our hands, only let us know how to use it well. Hence, also, is made clear the cause why man was created, and all things on earth were made subject to him ; and also why it is that nothing good or ill happens without a cause, which we set forth more clearly in our book on the Nature of Things.* For that foundation brings with it a faith fixed on the Creator, and a hope of His love towards us, as of an excellent father for his children. So, then, we must not snatch at any shadowy and vain faith ; but it is right that we regard only God and Nature, and the Art of Nature. Wherefore, with good reason, we call only on Him in this life and for evermore, and believe that only which we see to be so, receiving or approving nothing that does not agree with Nature, or which is beyond Nature.
The End of the Fourth Book of the Archidoxies on the Quintessence,
* In the first book of the treatise entitled Philosophia Sa^ax, man is considered as the quintessence of the macrocosm. This point is frequently a subject of consideration in the transcendental physics of Paracelsus, and some reference has been made to it already in the annotations of the first volume. Man is a certain extract of the whole machine of the world derived no otherwise than the physician extracts the strength and essence from a herb, the result of which process is called a quintessence. That which the despoiled body is to the extracted virtue, so is the world to man. By so much as the body is weaker the quintessence is more efficacious ; the more is extracted the less remains in the original matter. In the case of the macrocosm, however, there has not been so exhaustive an extract as is performed by medicine. That only has been taken which was needed for man, and what remains is sufficient for his nourishment. Now, concerning Adam it must be known that he was made man in the image of God ; his wife Eve was made, and not born, out of Adam. It was not the will of God to make a double extract from the world, but one only, which is the quintessence of the IVIicrocosm. He extracted, therefore, the man, not the woman. . . . Man is generated from putrefaction. Putrefaction takes place through the operation of the macrocosm, through the elements, and through the stars, in the father and mother, as by instruments which Nature has bestowed. Not that the exterior world works here, but the microcosm through the quintessence. . . . From the father and mother no intellect, or sapience, is born, but only out of the firmament, by the operation of the quintessence and the microcosmic virtue. . . . The quintessence which is made in man is retained, being ordained for seed, whence children are born. That sperm which is the quintessence retains the nature, essence, and property of the mass and clay of the earth.
THE FIFTH BOOK OF THE ARCHIDOXIES.
From the Theophrastia of Paracelsus the Great.
Concerning Arcana.
HAVING treated of quintessences, we will now turn our attention in due course to write about Arcana, since we understand more about them than about the forces of quintessences ; wherein experience teaches us that there is the greatest difference on account of the very powerful operations whereby are demonstrated to us by most evident signs what things are better, more useful, or inferior in their powers. In this way we are able to avail ourselves of one or the other, according to their usefulness in medicine. Indeed, the ancients often thought that the arcana were quint- essences, since they saw that they were much more subtle than dense sub- stances, and knew that they operated in a wonderful manner through their subtle nature. But this error of theirs arose, not from reason, but rather had its origin in a lack of practice ; since there was among them no knowledge as to the determinate difference of the high degrees, but they esteemed every higher and highest degree as quintessences. This difference, however, ought to be known and defined, not by practice alone, but also, and rather, by the operations of medicine.
Before, then, we treat of arcana, we must see and know why they are so called, and what an arcanum is, since it has so excellent a name, and well deserves to have it, too. That is called an arcanum, then, which is incor- poreal, immortal, of perpetual life, intelligible above all Nature and of knowledge more than human.* Compared, indeed, with our corporeal bodies, arcana are to be considered incorporeal and of an essence far more excellent than ours, the difference being as great as between black and white. They have the power of transmuting, altering, and restoring us, as the arcana of God, according to their own induction. And although there is not eternity in our arcana, or that harmony which is celestial, nevertheless, compared with us, they ought to be judged celestial, since they preserve our bodies more than can be done or found out by Nature, and operate upon them in a wonderful way by their virtues. None otherwise, therefore, should these
* The arcanum is, as it were, a potent heaven of medicine set within the hand and the will of the physician. — De Aridura.
38 The Hermetic and Alchemical Writings of Paracelsus.
natural arcana be compared to our bodies, so far as medicine is concerned,* than as the secrets of God are. Nor shall we fear to write that these arcana are higher and greater than ourselves, and that they have the greatest power of inaugurating life in us, as witness those four which we shall set down. Neither shall we take any heed of the empty stories told by those slavish dwarf-divines, since we consider that they have no more understanding than a blind man has sight. One arcanum, then, is of a single essence ; another is the arcanum of Nature herself : for the arcanum is the whole virtue of a thing, excelling a thousandfold the thing itself. We are able, therefore, fearlessly to assert that the arcanum of a man is every gift and virtue of his which he retains to eternity, as we teach in another book of these Archidoxies. An arcanum, then, comes to be understood in two ways : one is perpetual, the other is quasi-perpetual. This quasi-perpetual arcanum we judge to he like that which is perpetual according to the esteem and predestination of it. Four arcana only have been known to us from our boyish years ; with these we will complete this book, and work out for ourselves a sufficiently praise- worthy memorial, so that we may never forget them, praying the Supreme God that of His mercy He will allow our human flesh to attain to many years, so that we may lay up a long and gentle repose for our age, to hope faithfully in Him, and in no way to doubt that He, since He deigned to take our human nature, will allow us to enjoy it, so that we may in no way be disappointed of our hope, as we confidently expect will be the case.
Relying thus upon this hope, we will begin by making clear what is the difference between these four arcana, as to the labour, the art, and lastly, the virtues. For this purpose, a final and conclusive knowledge of the virtues of each is required. Generically, first of all, they keep the body in health, ward off diseases from it and drive them away ; they enliven the depressed spirits, freeing them from all sorrow ; they protect from all sickness, and happily conduct the body even to its predestined death, which has no end save by a lessening of consumption, as we lay it down in our treatise on Life and Death. And although we have already made clear their virtues in a general way, and their nature, nevertheless they differ very much in particulars one from the other, so that no one of them operates altogether in the same way as another, or fulfils its virtues, but they are different both in manner and form, each with its own proper and peculiar ways. So, then, the Prima Materia is the first Arcanum ; the second is the Philosophers' Stone, the third is the Mercurius Vitce, and the fourth is the Tincture, for even thus we will set down the
* Now, the difference between arcana and medicines is this, that arcana operate in their own nature, or essence, but medicine in contrary elements. Yet arcana do not prefer themselves to medicine. Medicines are those things wherein it is understood that cold is to be removed by heat and superfluity by purgation. Thus, there are reckoned substances of the arcana which by their natures are directed against the property of their enemy, even as one pugilist is opposed to another. Accordingly, the conflict of Nature is such that craft is circumvented by craft, and all things that we possess naturally in the earth, the same Nature also requires to be preserved in medicine. This is, therefore, the part of the physician, namely, to act not otherwise than as if two enemies opposed one another, who were equally cold or equally glowing with heat, and are both armed with similar weapons. Since the victory lies between these, so must you also understand concerning man, that there are two combatants, soliciting natural aid from one mother, namely, the virtue alone. The arcana also operate with like virtue. — Paragrinum^ Tract II., De AstroHoviia.
The Archidoxies of Theophrastus Paracelsus. 39
practice of them in order, after we have explained their modes of operation as follows : —
In the beginning, it must be remarked, concerning the Primal Matter, that it puts forth its predestination, to which it is foreordained, entire, and from its first origin to its final end well-defined and exemplified. For as the seed gives of itself the entire herb, with renewal of all its forces and consumption of the old essence, so that the former substance, nature, and essence have no further operation, so do we say of the primal matter, that we are born from one seed like something growing in the field according to its growing nature. According to the aforesaid example, the primal matter introduces new youth into a man, just as a new herb springs forth from a new seed in a new summer and a new year.
The Philosophers' Stone, which is the second arcanum, perfects its operations in another form, namely, this : As the extrinsic fire burning the spotted skin of the salamander, renders it pure as if it were newly born, so, also, the Philosophers' Stone purges the whole body of man, and cleanses it from all its impurities by the introduction of new and more youthful forces which it joins to the nature of man.
The Mercury of Life, which is the third arcanum, gives proofs of its operations like those which the kingfisher displays, which is renewed every year at its annual period and endued with new plumage. Even so this arcanum casts off the nails from the hands and feet of a man, the hair, skin, and every- thing that belongs to him, makes them grow afresh, and renews the whole body, as was said above concerning the kingfisher.
But the Tincture, which is set down by us as the fourth Arcanum, displays its operations like the Rebis, which makes gold, or the Sun, out of the Moon and other metals. None otherwise does the tincture affect the body of man, and take away from him his corruption and impediments, changing all into the greatest purity, nobility, and permanence.
How, then, can it be that we should withdraw from this noble art of medicine, or from philosophy itself, when we see so clearly their force and . power, which alone confirm us, and deservedly so, that we should place the greatest confidence in them ? For we have not applied our minds to believe, learn, or imitate things which cannot be proved and attested by most true and certain evidence conjoined with reason. When Christ hung upon the Cross, if the sun and moon had not been affected with a kind of sympathy, so that they were deprived of their light and darkened, and had not the earth been shaken with a fearful tremor, and had not other signs been manifested at His nativity, no one would now believe in Him. They naturally teach us to see and know this, that Jesus Christ is God, and took human nature upon Himself. We may say the same of the Arcana, that they cause and even compel us to believe in them, so that we should not withdraw from them even up to the time of death, but rather strictly and constantly, among many hindrances, every day go on to give thanks to God. So neither the eclipse
40 The Hermetic and Alchemical Writings of Paracelsus.
nor the moon will detach anything from us. We will therefore put forth the practice and elaboration of these four Arcana, by which we are able to drive away the accidents and corruptions of our youth, and to rejoice in them as our eternal Arcanum rejoices in its eternal life.
Concerning the Arcanum of the Primal Matter.* Since we have sufficiently pointed out concerning the Primal Matter, whence it proceeds and what it is, we must understand that it is based not only on men, but on all bodily creatures, that is, on everything that is born from any seed. Whence it may be inferred that if it has its operation in any created body and perfects it, as we have before declared, it is able also to preserve trees from corruption, herbs from being dried up, and also metals from rust, concerning which the same thing must be understood of men and of brute beasts. So, then, a tree which is now almost consumed with age, and daily more and more verging on its own corruption, not from defect of root or of nutriment, but of its own proper virtue, can be renewed by its own primal matter just as we said about the skin of the salamander, and so may arrive at another age according to its predestination, nay, even at a third, a fourth, or more. On this principle virtues are to contribute to it, namely, in order that its corruption and destruction may be now and again renewed in a long process of time. No less is this to be understood of herbs, which last only for a single year, because their predestination is no longer. For they, even when they begin to be dried up, are renewed by their primal, matter, so that they remain green and fresh for another annual period, or for a third, a fourth, or more. The same thing understand of brute beasts, as, for instance, old sheep and other animals. They can be renewed for a fresh period of life, having received their virtues, such as milk and wool, like young sheep. Equally, too, can man be led on from one age to another, as we have said before. From this it ought be known what the primal matter is according to its essence. In created things, such as have no sensation, it is their seed ; but in created beings endowed with sensation, it is their sperm. For it must be known that the primal matter is not to be taken from the thing out of which this created body is produced, but out of the produced and generated material. For the primal matter has in it such virtues that it will not allow the body which is born of it to ^o into consumption, but abundantly affords whatever is necessary for the supply of every requirement. Indeed, death only arises from the destruction or infection of the living spirit. Now, that spirit grows out
* According to one of his treatises on turpentine Paracelsus held that the ultimate matter is contained in that seed wherein God has digested each thing, but those more especially which are subject to natural growth, created by Himself. The primal matter is gross seed. It is the ultimate and not the primal matter, which, on the authority of this treatise, is useful to man. According to the tenth chapter of the Labyrintkns Medicpruin^ every growing thing whatsoever is in its lirst matter without form, or unformed. For example, the fir, the beech, the oak, are all in the beginning seed, wherein there is nothing which ought to be, that is, nothing which v/e should expect to find, having regard to what they become subsequently. But if such a seed be put into the ground, it is needful that it should first putrefy. Otherwise nothing is produced from it. When it putrefies, it dissolves altogether, and from being a seed it becomes nothing, but, at the same time, the putrefaction is the first matter from which the tree develops.
The Archidoxies of Theophrastus Paracelsus. 41
of the sperm, or out of the seed, and is altogether a spermatic substance ; therefore it can be helped by its like. For wherever the like is given as a help, there is introduced a new period of life, for many causes which we do not detail in this place, but make clear in our " Philosophy."* Furthermore, although we did not propose to write in this book anything about the nourishment and renovation of trees, since we undertook to treat only of the medicine of the human body, still, let those facts about the trees and other transmutations of this kind be set down, in order that, parabolically, and by those examples, we may make our meaning easier to be understood. The quintessence of the seed of the nettle (otherwise the lavender) if it be poured on to any root of its own herb, so that this herb may receive its tincture and be affected by it, it remains another year as in the former year, not putrefying until that second year shall have been completed.
In like manner, if the quintessence of the seed of quinces be poured on the root of a quince tree, the tree remains green to the end of another year, and also produces flowers and fruits. In the same way, the quintessence of cherries causes trees to put forth their fruits twice in a year, as if in two summers ; one is the middle summer of the seasonable cherry trees, and the other summer is made like the former.
Not only, therefore, is it fit that we should speak of the quintessence of the sperm, but also concerning the arcanum of the sperm, from which pro- ceed far more wonderful things than we have already pointed out.
So then, let us first make clear the process of this practice. In the first place, it is alike among men and animals. Secondly, it is made out of primal matter only in the following way :
Take primal matter, let it digest in a flaccum in a resolutive digestion for a month. To this let there be joined the addition of a monarchy of equal weight. Let them be suffered to digest again from one to two months. Then distil this matter [? by the cloth] and what ascends will be the arcanum of the primal matter, concerning which we are here writing. And let no one wonder at the brevity of this method or process, for complexity is apt to involve much error.
Concerning the Arcanum of the Philosophers' Stone. I am neither the author nor the executor of that Philosophers' Stone, which is differently described by others ; still less am I a searcher into it, so that I should speak of it by hearsay, or from having read about it. Therefore, since I have no certainty thereof, I will leave that process and pursue my own, as being that which has been found out by me through use and practical experiment. And I call it the Philosophers' Stone, because it affects the
• Paracelsus has bequeathed to his followers a Philosophy of the Four Elements, a Philosophy addressed to the Athenians, an Occult Philosophy, Five Philosophical Tracts, and a vast system under the title of Philosophia Sagax. The connection of the living spirit with the sperm is discussed very largely in most or all of these, as, indeed, elsewhere in his writings. Under these circumstances there is scarcely any need, as, in fact, there would be great difficulty to distinguish the special section to which reference is here made.
42 The Hermetic and Alchemical Writings of Paracelsus.
bodies of men just as their's does, that is, just as they write of their own. Mine, however, is not prepared according to their process ; for that is not what we mean in this place, nor do we even understand it. We do not set down in this our practical treatise the process of the operation, since we have before mentioned it in the beginning of this book when we were writing of its force and its effects, which it has by means of separation.
Concerning the entrance of this penetration, you shall also further note, by which entrance it penetrates the body and all that therein is. For by that penetration it restores and renews it, not that it removes the body altogether, and introduces a new body in its place, or that, like the primal matter, it infuses its spermatic arcanum thereinto, but that it so purges the old whole body as the skin of the salamander is purged, without any injury or defect, and the old skin none the less remains in its essence and form. In like manner, this Philosophers' Stone purifies the heart and all the principal members, as well as the intestines, the marrow, and whatever else is con- tained in the body. It does not allow any disease to germinate in the body ; but the gout, the dropsy, the jaundice, the colic, fly from it, and it expels all the illnesses which proceed from the four humours ; at the same time, purges bodies and renders them just as though they were newly born. It banishes everything that has a tendency to destroy nature, none otherwise than as fire does with worms. Even so, all weaknesses fly before this renovation.
This Philosophers' Stone has forces of this kind, whereby it expels so many and such wonderful diseases, not by its complexion, or its specific form, or its property, or by any accidental quality, but by the powers of a subtle practice, wherewith it is endued by the preparations, the reverberations, the sublimations, the digestions, the distillations, and afterwards by various reductions and resolutions, all which operations of this kind bring the stone to such subtlety and such a point of power as is wonderful. Not that it had those powers originally, but that they are subsequently assigned to it. Some- thing like this is to be understood in the case of honey, which, by its elevations becomes far sharper than any aquafortis or any corrosive, and more penetrating than any sublimate. Such a property of sharpness it has not by nature, but this proceeds solely from the elevation, which changes all the honey into a corrosive. In these eff"ectual Arcana, too, it must be considered that those who use them, as well as the children sprung from them, live after- wards endued with such health that no sickness or ailment, or anything like a flaw, afterwards happens to their bodies, but they are adorned altogether with such a subtle and pure complexion of Nature, that it is impossible a more noble state of the complexion can be induced. For that most choice and excellent medicine effectually renews and purifies, and introduces an incorruptible life, which cannot be contaminated by any kind of life. It suffers nothing to become enfeebled, but secures that men shall live in the highest nobility of Nature, while it advances their offspring to the tenth generation.
The Archidoxies of Theophrastus Paracelsus. 43
This Philosophers' Stone not only transmutes one weight, but this trans- mutes another, and this again another, and so on, in so far that these mutations might be extended ahtiost endlessly, just as one light kindles a second, and this second a third. So it should be understood of the Philos- ophers' Stone in relation to health, as out of a good tree good seed and good shoots are born, out of which again good trees are produced. The power and potency of the Philosophic Stone is exalted to so wonderful an extent that it is impossible to trace how it can be naturally brought about ; and unless most evident signs lay open to our eyes, it would be incredible that men could perfect and accomplish such wonderful things ; since the virtue of that operation passes from generation to generation without any break. On the other hand, by the mercy of God, it exists in one body, and at length, accord- ing to their deserts, it is either denied to others or conceded as a special act of grace.
Now let us set down the process of our Philosophic Stone in the following manner.
In the name of the Lord, take Mercury, otherwise the element of mercury, and separate the pure from the impure. Afterwards let it be rever- berated even to whiteness, and then sublimate this by sal ammoniac until it is resolved. Let it be calcined and again dissolved, and digested in a pelican for a month. Then let it be coagulated into a body. This body no longer burns nor is consumed in any way, but remains in the same state. Those bodies which it penetrates are permanent in the cineritia, and cannot be reduced to nothing or altered ; but the stone takes away every superfluous quality from sensible and insensible things, as we have before related. And although we have set down a very short way, nevertheless it requires a prolix labour, difficult in its adjuncts, and requires an operator who is affected by no weariness, but is in the highest degree active and expert.
Concerning the Mercurius Vit^.
Next in order we wish to write concerning the Mercurius VitcB, the virtue of which far excels the virtues of the two preceding Arcana ; for that virtue consists, not in the art or in the operation, but in the Mercurius Vita itself, like which we have never known any simple anywhere existent ; foras- much as that nature and property is innate therein, not from the virtues of the quintessence or of the elements, but from the specific quality of its pre- destination. Neither has it only the virtues of transmuting persons and other essential things, but also of renewing every growing thing, and their likes, out of the old quality into a new, after the following manner. The Mercurius VitcB reduces Mars into its primal matter, and again transmutes it into its per- fect matter, so that out of it iron is again made. It also renovates gold in the same way, because it reduces it into proper mercury and tincture, and again digests it into gold, so that it becomes a metal as before.
44 The Hermetic and Alchemical Writings of Paracelsus.
Nor, in truth, does.it operate in metals only, but similarly in other bodies, as in herbs. When their roots are suffused with it they will bring forth a second crop of flowers and fruits. If the first seed has fallen off, and they are at that time suffused with the same, they will produce second flowers and fruits, irrespectively of the season.
And none otherwise must it be understood of animals than of men and other things. When this Mercury is applied it renovates all their old and consumed members, and restores the defective and lost powers into a youthful body or abode, so that in old women the menses and the blood flow naturally as in young ones. It also brings back aged women to the same perfection of nature as the younger ones.
Concerning the arcanum of life it is further to be remarked that its forces exist so potentially in its specific form that it separates the old from the new, or age from youth ; that it augments the latter, and so renovates the period of life. Whence it may be inferred that youth and its powers do not fail on account of old age, but that these exist equally in the old as in the young. The corruption, however, which grows up with youth is so strengthened that it takes away the powers, whence old age is recognised.
As soon, therefore, as this corruption is separated from youth, that youth again manifests itself without let or hindrance. Now this must be understood thus : When any body or corpse putrefies, the quintessence thereof is not putrefied, but remains fresh and unconsumed, and is separated from the corpse into air, or sometimes it is scattered into the earth or into the water, according to the place whither it goes. For there can no destruction of the quintessence occur, a fact which must be clearly noted and regarded with admiration, as we teach in our treatise on Corruption and Generation.* So, also, a rose putrefied in dung retains its quintessence in itself, even whilst in the dung. Though everything becomes foetid and putrid, still, in the separation of the pure from the impure, the quintessence lives without spot or blemish, though the bodies are noisome corpses. Thus, therefore, we say of the Mercurius VitcB that it separates corruption, even as in wood it separates that which is decayed. So powerful, also, is it in man, that, after the corruption shall have been separated from him, the quintessence is again excited, and lives as in youth. And this is to be understood thus : Not that the Mercurius Vita stirs up a new essence, as some persons may malignantly interpret our opinion and experience, but that the essence and the youthful spirit whence proceed the forces of youth remain unconsumed, none the less, though, being oppressed, they are beheld as dead. The Mercurius Vitce removes the impurity, whence it happens that the aged life recovers most effectually its powers as they were before. As we said above when speaking of the king- fisher, it is renewed after death for this reason, that the quintessence does not
* The reference does not correspond to the trecitise on the Nature of Things, and there is no other extant under this exact title.
The Archidoxies of Theophrastus Paracelsus. 45
withdraw from its abode. But if that dwelling-place be dissolved by putre- faction, then the quintessence is received into that upon which it lies. Whence it happens that there are often found wonderful conditions of Nature in growing things, not naturally existing in them, but by some accident of this kind, as we set it down in our book on Generations. In this way, then, the matter is to be understood. In dung there meet and are accumulated many corruptions, as from herbs, roots, fruits, waters, and other like things. Whence it happens that fields are rendered fat and fertile, not on account of the corruption, but on account of the quintessence existing in the dung, which, betaking itself to the roots, exhibits power in the growing things though the body, that is, the dung vanishes and is reduced into nothingness, its substance being consumed. Wherefore human dung has great virtue in it, because it contains in itself noble essences, as of the food and the drink, concerning which wonderful things might be written. For the body receives from it nothing save nutriment, but not the essence, as we write in our treatise on Nutriments.*
We will come, then, more strictly to the practical view of Mercurius VitcB, which, as we said before, perfects its operations in a wonderful manner, as, for instance, by shedding the nails of the hands and the feet, and plucking out grey hairs by the roots, it strengthens youth, so that corruption cannot demonstrate old age by those signs unless a second old age be again attained.
Now, approaching the practice, let us treat with alchemists in a fev/ words; for there is no need to write much or to preach with prolixity to them. Pretenders and fools we will altogether exclude. Let this, then, be the method of practice :
Take essentialised mercury ; separate it from all superfluity, that is, the pure from the impure. Then sublimate it with antimony, so that both may ascend and become one. Then let them be resolved upon marble and coagu- lated four times. This being done, you will have the Mercurius Vitce, about which we have before spoken, and with which, as with an arcanum, we will console our own old age.
Concerning the Arcanum of the Tincture.
None otherwise is the arcanum of the tincture to be understood, namely, that it takes away all the inconvenience from old age, all diseases, and what- ever corrupts the health or has an influence contrary to it. This arcanum is a certain tincture of such properties and conditions that it operates and induces health, not in the same way as the preceding three arcana, but according to its own name. The tincture tinges the good and the evil, the dense and the subtle. None, otherwise, does this perfect its operations on the body so as to transmute corrupt and ilL-disposed complexions into sound ones, just like that
* This is another treatise which apparently is wanting.
46 The Hermetic and Alchemical Writings of Paracelsus.
tincture which makes Luna out of Mercury ; it does not separate from it what is evil, but it tinges both the good and the evil, so that in the end they both turn out to be excellent. So, too, this tincture tinges the dropsical and jaun- diced body and makes it sound, not because the dropsy is taken away, the origin driven out or separated from the good, but it is transmuted into good, as it should be, and is settled in its highest and best grade, in like manner as the corrupted dung may, by the subtle corruption of art, be converted into an elixir, which drives away all corruption ; that corruption not being separated, but the entire substance being transmuted into another quality and nature.
The same is to be thought concerning this tincture, that it tinges the body apart from all separation of the evil from the good, or expulsion of man's original essence, but by his renovation.
Yet it should be known that the tinged body no longer lives in its old form, but, like a metal, is transmuted into another, as into copper or some other. Saturn has not in itself its old quality, but the quality of the tincture itself. None otherwise must it be thought of tinged bodies which have received the tinging of the tincture, that they exist no more in the former life from which they were transmuted ^by the tincture, but far nobler, better, and more healthful is the condition of the body and the form than its native origin was ; and it is like natural gold made out of iron by the tincture, as we have also written concerning Transmutations. If, therefore, this tincture is a transmuter of bodies into better ones, as in the case of metals which so few know or have tried, there will be as many and various corporal as there are metallic tinctures. And as of these one is always better than another, so with the corporal tinctures. It must be considered that some tinge and are tinctures naturally, as the crocus, flower, sulphur ; some are made by art, as a stone, realgar, and others. It is highly necessary that these things should be understood, because the beginning and the entrance to these tinctures which they exhibit is not unimportant. Moreover, it is to be remarked that these tinctures ought to be made for the seven principal members, and that to every one of them its own property ought to be assigned and given, as to the heart those that serve the heart, to the brain those which belong to it ; and such tinctures should be prepared from metals, herbs, and like things which are proper. So it will happen that by them the whole body will be tinged. Nor will it suffice that it be tinged by one tincture only, but as one tincture tinges only one metal, so must it be judged of these. The practical preparation of the Tincture should be as follows : —
Take the essence of the members, from which you will separate the elements. Afterwards put the fire of them in digestion, and leave it so long until there remains nothing more at the bottom and nothing of the matter appears substantially. Then take the matter, and the glass luted in this way with the lute of Hermes ; put it in a moist, cold place, where again it will be resolved into visible matter. That visible matter is the one concerning which we have written. With these few words we conclude : for if we were
The Archidoxies of Theophrastus Paracelsus, 47
to write more concerning it, that would be a handle for the derision of the stoics.* From this we would fain be exempt, and speak only to alchemists.
* In another place Paracelsus affirms that arcana are not old things but new, not ancient but recent productions. The ancient productions are substances and forms as they exist in the world. And as the form of these things is no good to us, but must be resolved and renovated in order that it may be of use, so there is needed in addition the removal of all properties, whether of heat or cold. That is, unless the solatrum lose its cold it does not become a medicine. Similarly, unless anacardi lose their heat they will in no wIsq prove a remedy. In short, unless all the old natures pass away and are removed, and are brought over into a new birth, they will never be made into medicines. This removal is the beginning of the separation of the bad from the good. Thus, therefore, the latest medicine, that is, born recently, is left, without any complexion and the like, a pure and absolute arcanum.— /'rt?-rt;«zV«»/, Lib. II., De Origiite Morhoruin ex Tribns Friniis Substaniiisy c. 2.
The End of the Fifth Book of the Archidoxies from the Theophrastia, Concerning Arcana.
THE SIXTH BOOK OF THE ARCHIDOXIES. From the Theophrastia of Paracelsus the Great.
Concerning Magisteries.
THE preceding books on most excellent medicines having been finished, we propose to add this one treating of the Magisteries : and first to declare what a magistery is. It is, then, that which, apart from separation or any preparation of the elements, can be extracted out of things ; and yet by the addition of something the powers aud virtues of those things are attracted to that material and kept there.
Those virtues do not in any way proceed from Nature, so far as their operation is concerned, nor from a specific virtue, but from a mixture whereby virtues of the same kind are attracted. If vinegar be poured into wine it renders the whole vinegar. Now, this is a magistery. When wine is poured upon honey the wine is so transmuted ; so there is no magistery in that case. Those things, therefore, must be considered which relate to a magistery, even as wines do to vinegar. For such as are perfect, or, as should be the case, ill adapted for this purpose, cannot produce a magistery. So, then, the natures of things come to be considered. In the same way, the difference of the extractions of magisteries must be noted, as, for instance, out of metals, marchasites, stones, herbs, and the like matters, by those things which are not metallic, but which become like metals, just as wine is made like vinegar in its powers, its virtues, and its taste. The cause that wine does not appear different from vinegar is, that a nature like vinegar exists in it, whence it happens that the appearance of their natures is the same. If, in like manner, the nature of metals be but pure, it equally appears in their magisteries, but yet it is not of the same property.
Moreover, mention must be made of additions. Those things which are taken for this purpose, though they are not of one and the same complexion, power, or action, nevertheless agree in preparation, since that which results from power of this kind is appropriated and not complexioned. By means of these substances the metals aflFord their magisteries, which, indeed, are no less to be accounted of than quintessences on account of their virtues. Gold in its magistery lays down all its quality and complexion in one essence. It must not for that reason be supposed that because the body is of no account the rest
The Archidoxies of Theophrastus Paracehus. 49
will therefore be infected with that failing ; for in this case its leprosy is in no way injurious, but the thing is entirely good. Sugar, again, is wholly sweet whilst as yet it remains in the body and is not separated, and it can be so prepared, while retaining its sweetness, that it shall turn out by far sweeter and more efficacious than it was before. But the quintessence when extracted is not sweeter than when in or with its own body. Wherefore, this body by no means brings loss to it. But still its virtue separated from the body is less than when prepared in or with it. The magistery amends it more than Nature can be supposed to do.
The same must be understood of stones, which enter into the number of magisteries, and also of their bodies, namely, that what is assumed for their use is not deficient in its virtue, but is a sufficiently powerful magistery. This you may understand thus, as when sulphur is lighted and burnt up ; that which burns is the very smallest part ; and so likewise stones ; for example, the crystal, when it is reduced to a magistery, brings all stones to their first matter, and grinds them in a wonderful manner, in the same way as its essence does, for this reason, that the nature is tinged by the quintessence, and may be held for a quintessence, as in the case of the vinegar and the wine, of which the one makes the other like itself without any defect. In like manner, it is not only in stones that tincture of this kind is made, but also in metals, as the quintessence of gold tinges all its body into a pure quint- essence, which light we think great, and even too great, for it is the light of all the secrets in our Archidoxies : wherefore we kindle coals with a light mind, so that we may investigate the final end of these secrets of Nature. We derive our instruction from examples proved experimentally by ourselves, as in magisteries, and chiefly in that of gold, which, containing the body and the quintessence, is drawn therefrom just as the quintessence is. Wherefore our magisteries are known to be dowered with special virtues, and we write them down to our own praise even until death.
We speak also in like manner concerning the magisteries of herbs, which indeed are so efficacious that half an ounce of them operates more than a hundred ounces of their body, because scarcely the hundredth part is quint- essence. So, then, the quantity thereof being so very small, a greater mass of it has to be used and administered, which is not required in the case of magisteries ; for in these the whole quantity of the herbs is reduced into a magistery, which is not then, on account of its artificial character, to be judged inferior to the true extracted quintessence itself. One part of this being exhibited is of more avail than a hundred parts of a similar body, for this reason, because the magisteries are prepared and rendered acute to the highest degree, and are brought to a quality equal to a quintessence, in which magisteries all the virtues and powers of the body are present, and from these its own helping power arises to it. For in them the penetrability and the power of the whole body exist, from the mixture that is made with it. For the body receives none of those things with any desire except such as VOL. II. E
5© The Hermetic and Alchemical Writings of Paracelsus.
are spiritual to it. Whence it happens that it attracts that magistery and mingles itself therewith none otherwise than as gold attracts to itself the Mercurius Vitce, and is mingled therewith. Now, iron does not do this, because they are not, in their composition, so much in agreement with each other. So, then, both the body of it and this magistery are amalgamated, and become one ; and hereof many examples may be found which need not be brought forward in this place.
Some of the marchasites, too, perform the office of a medicine in a like way, although with a difference : that is to say, they leave their body, and the best part of them, as the juice, is extracted, and none the less exists as a magistery, though the body be separated from it. This, however, must be understood, that it is not the body of the marchasite, but rather of the earth or the mineral in which the marchasite exists. Its virtue, therefore, is not efficacious of itself, that the earth or the mineral should be separated from it, but it abides therein as in a marchasite, which, indeed, it is thought to be. In order, therefore, to make it clear concerning a marchasite, what it is, whence produced, and with what virtues endowed, we wish to relate its practice in the following treatises, and also to describe the art of its prepara- tion. The process, however, cannot be comprised in one general explanation, but the matter must be treated of particularly, concerning each special case, as of metals by themselves, marchasites, too, in particular, and also stones and herbs.
There is, likewise, reckoned a special magistery of the blood, which is taught in a peculiar form and manner. In it is considered what virtues and forces of man exist, and what its nature contains in itself, in what there is any defect produced, and so on ; but still, without diminution of the natural creation, but that it may be considered as a complete and perfect work in all its parts, as a bird with all its feathers.
Concerning the Extraction of the Magistery from Metals.
First of all, we will set down the magistery from metals, and make that clear which openly shews itself to be of wonderful virtues, which are to be known according to the tenour of its essence. The process of them must be carried on without any corrosives and all things which are complexioned contrary to the metals. For, from the conjunction or mixture of contrary things, the essences are corrupted, so that, on account of this error, they put forth no virtues, since the one contrary or the other predominates and prevails.
Seeing, therefore, that great account is to be taken of agreement, only the temperate will agree therewith. Consequently you must know what is a temperate thing. A temperate body is one of a certain complexion ; this receives another into itself, and is incorporated with that which shall be joined to it, so that it no longer displays its old and special complexion, but only the virtues of that which has been added to it. So, forsooth, vmum ardens has in
The Archidoxies of Theophrastus Paracelstis. 51
itself a full and perfect complexion ; but yet, whatever is put therein, it, so to say, complexionates more abundantly, fulfilling its operation thus, according to the power of that which was put into it.
Since, then, it attracts the virtues of other things and subdues its own, it is on this account said to be temperate, and is deservedly so called. Here some differences call for notice ; we understand the elements only, so that we are able to say of oil that it draws to itself foreign natures and hides its own element. From anything like these a magistery ought to be made, so that the virtues of the metals may pass into the same temperate thing, may be cleansed and purified therewith, and may be distilled to their own end. A magistery like this, after it has been purified, shall be called potable, because it can be taken in drink : whence it comes that the magistery of gold is called aurum potabile, that of the moon argentum potabile, so also iron, lead, quicksilver, etc., will be capable of being made potable, and so called and described according to their complexions, in relation to which processes they have far greater operation than it becomes us to describe. After the following manner, with one temperate thing, and by one process, as also by one practical method, all the magisteries of the seven metals can be made. The practical method is as follows : —
Take circulatum thoroughly purified, even to its highest essence, in which place very thin metallic plates or filings of any metal you please, perfectly and subtly wrought and purified. When these two have been put together in a sufficient weight, let them be circulated for four weeks, and by means of this temperate medium, the leaves will be reduced into an oil, and into the form of a fattiness swimming at the top, coloured according to the condition of the particular metal which you shall separate by means of a silver attractorium from the circulatum. This same is the potable gold or silver. The like is extracted with the other metals, and may be taken as drink, or with food, without any harm.
The Extraction of the Magistery out of Pearls, Corals,
AND Gems.
The Magistery from precious stones is to be understood in the same way
as from metals, according to the virtues which each stone has in harmony
with its nature. It must be remarked, however, that for stones there is no
need of a temperate medium, or of any addition whatsoever, because the
solution of them is not the same as the resolution of metals, but the magistery
of them is extracted in another way ; in the practice of which three processes
are understood, one for gems, another for marchasites, and a third for corals,
according to which stony growing things may be brought each into its own
magistery. In the process of stones, the colours need not be considered, nor
their brightness be taken into account, since all their magisteries have a white
colour. So also pearls, with the exception of corals, which retain their
colours in a remarkable way above others in the magistery. In them, there-
E2
52 The Hermetic and Alchemical Writings of Paracelsus.
fore, the colour is chiefly to be noted ; for the magistery of them, together with the body and the element and the whole essence, is extracted by means of additions, without any corruption. None the less, however, they may again be restored to their perfection. Wherefore, in respect of their generation and nature, they cannot be compared to stones, and yet they have a stony con- dition. This, too, may be done : the whole colour may be extracted out of the body of corals into another medium, and afterwards from their body a form may be made as if from clay. After this formation the colour can be again infused, so that it becomes a coral as before. This cannot be done with pearls or gems, which are unable to return to their perfection by a similar process, but they remain in their magistery, their essence not having been corrupted. We have even seen this penetrate glass and instruments, and form them according to its nature. The magistery of the magnet has drawn things towards itself, in the form and after the manner of the material magnet, and afterwards it has fixed itself in the glass and tinged that, so that this also has attracted needles and straws. None otherwise must it be under- stood of the rest. Therefore they must be kept in gold only. More of these things have occurred to us than is credible, whereof we put together this record, so that from this inducement other persons also may investigate the arts and the magisteries. Since, therefore, they exhibit a demonstration apart from other extractions, we will now teach the practice of them in the following manner. First we will speak of gems.
Take gems, having first bruised them and calcined them according to the reverberatory condition, together with common salt-nitre, of an equal weight, that is to say, one pound. Let these be burnt together into the form of lime, and afterwards washed in vinum ardens until no surplus matter can be found. After the washing, calcine this substance again, and cause the whole of it together to pass through the vinum ardens. Let this evaporate by boiling ; and thus you will have an alkali, which dissolve in water and keep. There is no reason why you should fear to make use of this administration, since, however sharp and calcined it may be, with all its sharpness it only affects that which resists it ; and it is so subtle, that one single drop alone tinges the whole body so as to produce a remarkable virtue.
Pearls, too, are to be reduced to a water in the following way, namely : Take corrected vinegar, in which place bruised pearls, and let them digest therein for a month ; so that they will be reduced to a water. Then distil it, and separate the acetum from it by a bath, having done which, you shall find the pearls in the bottom resolved into water. This is the magistery of pearls or unions. And although the process of this practice is a short and easy way, nevertheless, give credence to one who has tried it ; for the operation of these same things is indeed wonderful. This action of their virtues, how- ever, is not produced by art, but is placed in the nature of them, which is hidden in a dense substance, on account of which it cannot operate, just as is the case with a dead body ; but by making a resolution its body will be
The Archidoxies of Theophrashis Paracelsus. 53
vitalised.* Enough of this. Corals, hpwever, must be ground and calcined from the commencement with salt nitre ; then, afterwards, they must be prepared as gems are, and also resolved. So you have the magistery of corals, the virtues whereof I very much and specially wonder at, which God has bestowed on this growing thing, which also do operate powerfully and wonderfully, even as they grow.
Concerning the Extraction of the Magistery out of Marchasites. Concerning the magistery of marchasites thus much must be known ; that they are only minerals. So, then, the mineral is not brought to its magistery, but only the true marchasite, as is also ascertained with regard to metals, since these do not pass into their magistery unless they shall have been first separated from their mineral. And although marchasites cannot well be sep- arated from these, still this may none the less be done in the magisteries. There are, indeed, different kinds of marchasites, such as the golden, the silver, the golden talc, the white, the purple, the tin or bismuth, antimony, granite, and others of a like nature, for all of which there is only one appropriate extraction. In like manner, the virtues and powers of them mani- fest themselves in medicine according to the conditions of metallic operations. And although they do not exist as metals, none the less they have the properties of them. Wherefore, we set down only a few details about them, because we treat them more at length in our book on Extrinsicals.f There is a difference to be noted, according as they come together and agree one with another, as gold and the marchasite, antimony and lead, which, indeed, in their fabrication and constellation are compared one with the other, but are none the less separated in their virtue. For in some marchasites there are more virtues than in the assimilated metals. This we see to be the case with lead and antimony, of which the one cures morphia, alopecia, and the like, and all scabs and scars, the leonine, the elephantine, the Tyrian, etc., which the magistery of lead or Saturn does not affect. So, then, the properties of this kind are to be noted, which are sometimes latent not only in great things but also, and that more abundantly, in smaller ones. Let us, therefore, go
* Among other virtues which Paracelsus attributes to the pearl is the increase of milk in women when the supply is deficient. Let the pearls be resolved into a liquor, otherwise an elixir, but in the body a ferment. Whatsoever other things are required for this ferment, these the body supplies. The quantity administered must be regulated by the ex- perience of the physician. — De Aridura. Another method for the extraction of a medicament from pearls is as follows : -The matter in the form of a potable .sap is extracted from pearls, and this is so powerful that it can scarcely find its equal among sperms. Formula for compounding the Sup of Ptarls. — Take one pound of purest distilled
vinegar, half a pound of circulated water of life, and four ounces of cleansed pearls. Reduce to a fine powder, prepare, digest with others for a month in a circulatorium. The matter of the pearls will then have sunk to the bottom like a thick liquor. Then separate the waters by effusion from the sap. Of this sap administer doses of six grains. There are many other processes for the extraction of this kind of sap, but the above is the most useful of all.— />*? Contrac- tlur'u^ c. 3.
t The book concerning Extrinsicals, and that also concerning the Generation of Wines, mentioned a little further on, are unknown. A similar remark will apply to the treatise on the Properties of Things, which is cited in the seventh book. There is probably little doubt that many of these apparently missing works are merely the mis-stated titles of others which have come down to us. For example, the treatise on Physics which is quoted in Book VII. may be extant under a difl^erent name, or again, the reference may be to a projected treatise which was never accomplished.
54 The Hermetic and Alchemical Writings of Paracelsus.
on to investigate this reason, why antimony has more virtues than its metal. Its body is not fixed, and not sufficiently digested into its own perfection, as is the case with Saturn, whence it assumes a volatile property. But the very material out of which it is produced is privative, and of a cleansing character, from its own natural property, as we set down in our book concerning Gener- ations. Hence it happens that it purifies gold and silver more than does the fire or any other element. Thence, too, it proceeds that it cleanses and purges the body, even as gold and silver are freed thereby from all their impurities. The magistery of antimony drives out leprosy in a more than credible manner. And so, too, must it be understood of the others.
Let us now approach the practice by which we teach the preparations of the magisteries from all these substances, in the following manner :
Take a marchasite, ground very small, and add to it so much dissolving water as will cover the breadth of six fingers. Let it be dissolved and subse- quently putrefied for a month. Afterwards let it be distilled and separated, as we teach concerning the metals, which having done, you will have the magistery of whatever marchasite you selected.
Concerning the Extraction of the Magistery from Fatty
Substances.
None otherwise must it be thought concerning the extraction of the magistery from fatty substances, as the fat of amber, of resins, of oils, and of other things, even as they appear in like material substances. Concerning these there are three methods of extracting their magisteries. One special method is that of amber, another of resins, and the other of fatty substances, such as oils, tallows, butter, and the like. For amber does not in any way admit of the same process as fatty substances, since its virtues would be lost. Resinous substances, again, do not allow the same practice as amber does, for it would be destructive to them. We will therefore teach the preparations of those magisteries in three ways, since such excellent virtues appear in fatty substances, and these in many forms. In cases where essences produce no effect these fatty substances render aid ; for they have that property on account of their specific and appropriate virtue, which is not found to be so perfect in other substances, neither, indeed, is it so. None otherwise than as the difference is between corals and gems when compared must it be understood of these things, since the practice is as follows ; and first concerning amber :
Take of amber well ground as much as seems good, and of circulatum a sufficient quantity. Digest them in a flat vessel in ashes for six days. Afterwards let the circulatum be distilled off from thence, and again poured on. Let this be repeated until an oil is found at the bottom ; which oil is the magistery of amber. This has revealed to us its wonderful virtues. May it continue so to do !
The Archidoxies of Theophrastus Paracelsus. 55
Resinous bodies are reduced to their magistery by the following method :
Take of turpentine, gum, or resin, as much as you will. Place this in a luted glass vessel and let it be digested by itself for a month in a warm digestion. Afterwards, having mixed it with dissolving water, let it be boiled in vinum ardens for half an hour only. Then distil it in a blind alembic and let all stand for one day. Thus you will find certain oils distinct from one another, which separate. Each one of these is a magistery in its own nature.
But the magisteries of. oils are made without the addition of dissolving waters ; and these in like manner have virtues corresponding with the virtues of their matter.
The Extraction of the Magistery from Growing Things.
If we speak of growing things, we understand as growing things those which are green and afterwards wither, and again become green in their season, even as they were before. The magisteries of these are made and extracted from them in different ways, as, for instance, in one way from trees, in another from herbs ; the difference whereof consists in this, that the former is wood, the latter putrefiable matter. Therefore the leaves and flowers must be prepared as herbs are. Accordingly, we will set down these Magisteries separately. The preparation of the magistery of woods is as follows : —
Take wood, cut sufficiently small, which put into a glazed pot able to stand the fire, and closely shut up. Let it be burnt in a coal fire for four hours. Then take it out and putrefy it in glass for a month. Afterwards distil it in ashes even to its last spirits, and when these are perceived, presently cease, so that the magistery may not acquire any evil odour from the fire. In this way you will have the magistery of the wood which you undertook to prepare.
So, too, may seeds, roots, barks, and the like, which contain an oil in their material substance, be extracted. There lies hid in these extractions a greater art than is spoken of or understood, though the process is h^re shewn in its entirety.
Herbs, however, and other things of that kind, must be mixed with vinum ardens, and putrefied with it for a month. Then they must be distilled by the balneum maris, and that which is distilled must be again poured on. This must be repeated until the whole quantity of vinum ardens shall be four times less than the juices of the herbs. Distil this in a pelican with new additions for a month, and then separate it. When you have done this, you will have the magistery of that matter or that herb which you selected.
We now wish to make clear the magistery of wine, which, indeed, appears to be endowed with countless virtues, since it receives a nature of the same kind from many virtues lying hid in the earth, as we set down in our treatise on The Generation of Wine. Now, it should be known that the magisteries of wine are produced in two ways, one of which we pass over in
56 The Hermetic and Alchemical Writings of Paracelsus.
silence, because the practice thereof is common, such as we use in many extractions of wines. Some practical methods for this magistery of wine are here set down. Certain persons seek to extract it while the wine is still new and boiling, during the time of purifying. Some bury it, and leave it so a 100 days (or years). Most people separate it without fire. However, this may be done, I do not wish to write of it here. I will only hand down that method which I have proved experimentally. First of all, it should be known that wine is a very subtle spirit, though small in quantity, and contained in much phlegm. And although this be a quintessence, nevertheless, a magistery can be made from it, but by using a superior practice and process.
It should be known, too, that there are more and greater virtues in that wine which has not yet deposited its tartar, since there are sometimes more virtues in the tartar than in the wine itself. The age of wine, too, is more commendable than its youth or newness, for its spirit is more digested by the lapse of a longer than of a shorter time. Moreover, it must be borne in mind that the wine for this purpose has to be buried in the cold earth, and the vessel containing it must be closely shut below and above without any vent. In this way it is preserved for many hundreds of years without tartar. We are un- willing to speak here of any prolonged time, which would be tedious ; but, nevertheless, let this be committed to memory. So, too, that is not a magistery of wine which is extracted out of must, or new wine, but a magistery of must. Nor is it a sign of art to distil it with its own fseces, or its own phlegm, as with vinum ardens, because in this way the spirits of the wine, which are in its essence, are destroyed. This should on no account be done. So, the oftener the best vinegar is distilled, the farther does it withdraw from the spirit of wine. Wherefore, the utmost care must be used sp as to see that the quintessence shall not be in any way corrupted in the magisteries, but that it shall rather be increased and fortified in its virtues. Again, when it is separated without fire, it cannot in any way be a magistery, since the substantiality is lacking to it. Also, it should be known that the spirit of the wine must be kept along with its substance and not with its phlegm. For in wine two substances are found : the one is vinous, in which is the spirit of the wine, and from which it cannot be separated ; the other is phlegmatic, which is mixed with the dregs, and with the sweet water. These should be separated from the true substance, as a metal is from its mineral, or from the earth.
It must be known concerning wine that the dregs and the phlegm are, as it were, the mineral, and that the substance of the wine is the body in which the essence is preserved, even as the essence of gold is latent in gold. According to which we put the practice on record, that so we may not forget it, as follows : —
Take very old wine, the best you can get as to colour and taste, and of the same as much as you please. Pour this into a glass vessel, so that a third part thereof may be full. Close it hermetically, and keep it in horse dung for four months at a continuous heat, which heat do not allow to slacken.
The Arckidoxies of Theophrastus Paracelsus. 57
Having done this, then, in the winter season, when the frost and cold are excessive, let it be exposed to them for a month, that it may be frozen. In this way, the cold thrusts the spirit of the wine, together with its substance, into the centre of the wine and separates it from the phlegm. Throw away that which is frozen, but that which is not frozen you must consider to be the spirit with the substance. Having placed this in a pelican with a digestion of sand, not too hot, let it remain there for some time. Afterwards take out the magistery of the wine, concerning which we have spoken. As to those additional processes which are in existence, and are put in practice, we will speak clearly when we shall treat of elixirs. Coming to an end here, we will ignore some of those other processes concerning wine which have little attraction for us.
Concerning the Extraction of the Magistery out of Blood.
We wish also to unfold our opinion concerning the blood, in which there are very many and wonderful virtues, exceeding belief, but still sufficiently evident, chiefly on this account, that the blood exists out of the best root and most potent fountain of the heart, as we make clear in the treatise on The Composition of Man.* In this exists, and can exist, no defect, for it has its conditions according to the nature of the heart, and is a costly treasure of the whole nature, with all that is therein.
Here someone may urge that the blood, when it has flowed out of the veins, will be soon deprived, by the nature of the case, of those virtues which renew and sustain that blood. But this is not so ; for it can be preserved in the essence, as we shall point out below. Let us, therefore, consider the small number of men who live with healthy body and blood. Wherefore, care must be taken that men of this kind be brought to a renewed quality and essence by arcana and the quintessence, as we have before mentioned, so that the blood may flow from them incorrupt and healthy. Nor do we speak of man's blood only, but also of the blood of the sperm, which we describe in our secrets, in which blood there is no disease or alteration, but the most wonderful blood of the human sperm, which we intend to take in this place, and this for many causes not here set forth. We speak also of the blood of bread, which is to be taken for the same use and in the same way. For there are in it such virtues as we are scarcely able to scrutinise thoroughly, nor do we undertake the task of doing so to the full. In the same way it may be understood of other nutriments and comestibles, in all of which blood is present, although we do not see it in them any more than in bread ; yet, never- theless, by putrefaction, as in the stomach and the liver, it becomes blood. So also every condiment which is taken therewith is changed after the same fashion as in the body. We are unwilling to write of this blood more largely or at
* The Liber de Gencratione Homiiiis, to which allusion is apparently made, exists only in the form of a fragment, and is concerned chiefly with the seminal philosophy ol Paracelsus.
58 The Hermetic and Alchemical Writings of Paracelsus.
greater length, especially for the reason that we cannot make the subject agreeable to any but ourselves. We determine, therefore, to take rest in sleep, and then, waking from our pleasant slumber, we will go on to speak further about this blood. Let each thing prevail so far as it can by its own virtues, and according to what it has in it : for out of a good thing much good proceeds, and this always stands forth for our consideration. Nor shall we speak only of the blood of edible things, but also of potable things, which exhibit simply blood to our body. There can also be extracted from blood quintessences as well as arcana ; but of these former here we make no mention, having set before us to treat only of magisteries and to comprise each in this one :
Take blood, shut it up in a pelican, and suffer it to rise up so long in a venter equinus until the third part of the pelican shall be filled. For all blood in its rectification is dilated according to the quantity, and not according to the weight. When this time is fulfilled you must rectify it by a bath. In this way the phlegms recede, and the raagistery remains at the bottom. Having shut this up in a retort, and hermetically sealed it, distil it nine times, as we have taught in the book, " Concerning Preparations." In this way you will arrive at the magistery of blood.*
* The treatise Concerning Preparations makes no reference whatever to the extraction of a magistery from blood.
The End of the Sixth Book of the Archidoxies from the Theofhrastia concerning Magisteries.
THE SEVENTH BOOK OF THE ARCHIDOXIES. From the Theophrastia of Paracelsus the Great.
Concerning Specifics.
IT remains, now, that we speak also concerning specifics, in which reside many marvellous and great virtues, which do not derive their origin from Nature, so far as they are warm or cold ; but besides these qualities they have one nature and essence, as we have mentioned in several places. Such a specific takes its nature from externals, as when a piece of wood is thrown into the fire and is burnt ; that burning is not part of its peculiar nature, but the being wood is. Specifics, therefore, are produced from a conjunction, as when mastick and colophonia are blended, an attractive substance is gene- rated, which is neither of these ; or, when terebinth is coagulated, a stone is produced therefrom which attracts iron to itself like the magnet. There are kindred substances which have such virtues, but from their compositions and from without. Ellebore, too, is compounded from the liquid of stone and earth. From the composition of these two a specific proceeds. So the oil of cherries and acetum after their digestion produce a laxative, though neither of them in its own nature has a laxative property. Wherefore, such specifics are produced out of their own nature by composition of elements and of the proper nature, just as tincture or colour, which is not derived from cold and heat, but from composition, as galls with vitriol produce ink, though neither the one nor the other is black by nature. So, also, sal ammoniac and urine produce a black colour, when both of them are white. It is after the same manner with specifics. They have their origin from externals ; but some things which assume such virtues from without may exist in any herb, not in any one kind only, which must be understood in the following way. Wherever the magnet has grown, there a certain attractive power exists, just as colocynth is purgative and the poppy is anodyne. This arises from the composition which exists in them. Hence it is that every magnet is attractive and all colocynth is purgative, But such is not the case with specifics from without, of which the condition is as follows : if one flint has the virtues of a magnet, and another like it has not such virtues, this latter would be an external specific.
But it seldom happens that a peculiar condition is found in one herb and not likewise in another which is similar to it. Then, again, though many
6o The Hermetic and Alchemical Writings of Paracelsus.
similar specifics arise from influences, nevertheless, we will not here discuss at length whether they arise from the same influences or not. We prefer to reserve this discussion for its proper place in our Physics, and to pass it over here. Moreover, many specifics are found — the odoriferous ones, to wit — which derive their origin from composition and digestion, as water of vitriol with sal ammoniac possesses the odour of musk, though neither of the constituents has this by itself. There are many such, which become odor- iferous when they were not so before, and acquire a notable fragrance, like a rose or a lily, though they had no odour before, yet by labour, by digestion,- and separation, this fragrance is eventually aroused. In like manner, cow-dung is a foetid excrement, but if it be elevated, it acquires the odour of ambergris, while the residuum which is left at the bottom smells worse than human fasces.
There are some diaphoretic specifics, producing sweat, which acquire a similar virtue by composition, as a burning coal placed on fat earth emits a vapour. So ginger placed on a bodj' burns, and is extinguished like lime when water is poured on it.
This heat accrues to the ginger from the sharpness or asperity which it contains within it, and with a warm element it is coagulated like a stone, which, when placed in the fire, is brought to the same degree of heat. Indeed, every diaphoretic is a calx of the liquid of the earth, as we state in our treatise on Generations. In like manner, purgatives themselves come from composition, as in the case of rhubarb, which is also the calx of a liquid, with a certain diflFerence intervening : for as a Tartarus draught it is resolved into water, and has with it some liquid in itself when it is put in a damp place ; so also rhubarb and other purgatives have a manifold origin, as being a calx of the earth. Some remove the cholera, as rhubarb which is like calcined tartar. Some take away phlegm, as Turbith— so written because the word was wanting in the autograph. With these realgar is dissolved, but nothing else. Others cure melancholy, Hke senna, which is to be understood after the manner of nitre, which resolves stones as nothing else does. Some act on the blood, as manna, which, like arsenic, resolves sublimates. Thus we must judge con- cerning the difference of these substances, seeing they are divided one from the other as we have mentioned. Some which are strengthening are derived from composition, as sperm lacking strength, from which, nevertheless, a glandule is produced according to its predestination. So then the strength- ening specific is a certain predestinated body by the predestination of its com- position. But the carline, which is not produced in this way, attracts to itself the virtues of other herbs, and takes away their strength, which it then possesses solely, just as the sun attracts to itself the moisture from wood, as we declare more at length in the treatise on Generations.
In like manner, also, some mundificatives acquire that virtue by composition, as when the calx of the earth is transmuted into another form by liquid, as resin, honey, gums, pitch, etc. Similar alterations exist in the flowers of Venus which at first are a purgative, as should be the case with a
The Archidoxies of Theophrastus Paracelsus. 6i
calx. Afterwards they are reduced by fire into a styptic, so that they lose their purgative properties and have a mundificative eflfect. It is the same with corrosives which are salts, and sometimes calcined in earth, sometimes substantiated (if one may so say) into one matter, as we set it down in the book on the Different Species of Salts. Many and various are the properties of this kind in things, which we handle in our treatise on The Properties of Things, and about which we have said sufficient here. Also why some are hard and others, on the contrary, soft, this we are unwilling to disclose here. Our Archidoxies do not treat of the whole principle, but only the special subject of compounding specifics and bringing them to the highest grade of Nature. With these we will now deal in due order, putting forward our own experience of them, and leaving behind those crooked haranguers who talk about God and understand nothing but hypocritical rites and similar fables, who also are the enemies of such as practise these arts and arcana. They are plunged in worldly glory, romancing and cavilling through their capacity for much speaking. At it they go with both shoulders (as folks say) ; they flatter and pride themselves upon being wise, when they are only stupid and fatuous, and for filthy lucre's sake they befool their fellow men. Now, then, let us go on to treat concerning specifics according to our usual custom, and leave those University doctors, who only read and think — be their success what it may — to gnash their teeth against us if they will.
Concerning the Odoriferous Specific.
Now, then, let us speak of odoriferous specifics, in what way and in what form they are produced. And, first, as concerns their powers. An odoriferous specific is a matter which takes away diseases from patients, just as civet destroys ordure, with its odour. This specific mingles itself with the foul smell of the ordure ; and the smell of the filth can no longer hurt or remain. The stench is tinged with fragrance, so that the good odour is as strong as the bad one was before. Since there is nothing which can take away the good odour from civet or musk, it is transmuted, as we prove in many passages. Hence it happens that occasionally some of the excrement is mingled with the musk, because this penetrates more readily than any lily with all its operations. It is well known that more of bad odour than of good is met with ; for as tyrus is taken in theriaca in order to penetrate all the limbs at once with another influence, so, in our opinion, does the odoriferous specific act.
By means of the odoriferous specifics diseases are cured in persons who cannot take medicines, as in cases of apoplexy and of epilepsy. Many odours exist which relieve the epileptic ; and many, too, which aid the apoplectic. They may not cure them, but they pave the way for a cure. A force of this kind, brought to bear on the body, immediately stirs up the blood, and by forcing this to the heart, revives it to an indescribable degree. We will therefore prescribe an odoriferous specific which shall
62 The Hermetic and Alchemical Writings of Paracelsus.
serve as a foundation for compounding such specifics against all diseases. The process is as follows : —
Take of white lilies, anthos, basilicon (carbon), cardamum, and roses, one handful respectively, with two handfuls of spike. Pound into a coarse paste. Add two quarts of the juice of oranges. Let all these be digested in a pelican for the space of one month. Afterwards separate them from their dregs with the hand, or, what is still better, with a press. Put this again in a pelican, and add one ounce each of mace, caryophylli, and cinnamon ; half an ounce of ambergris, two ounces of musk, and one ounce of civet. Having ground these very minutely, put them in the aforesaid pelican, and digest them in dung with the other ingredients. Then add half an ounce of gum arable in solution, also one ounce of similarly dissolved tragacanth. Place these in a closed glass vessel and indurate them with the clear part from white of eggs. You will presently see the mixture assume the form of glass. Break the vessel, take out the stone, and you will have the odoriferous specific, concerning which enough has now been written. It would, however, be well to add to it aurum potabile.
Concerning the Anodyne Specific.
Many causes combine to induce us to write about this anodyne specific. There are some diseases in which all arcana fail us, with the exception of this anodyne specific, which works wonders. Nor need we be surprised at this, when we see water extinguish fire. Just in the same way the anodyne specific extinguishes diseases. There are many reasons why it does this, but we pass them over in silence.
That which rests or sleeps does not, in the course of nature, cause any discomfort. A paroxysm, if it sleeps, is not felt ; if it does not sleep, its operation is accomplished. We console ourselves with the reflection that many anxious cares and cases of melancholia are removed by simply sleeping.
And note this : Sleep does not necessarily apply to the sufferer only, but may be predicated of the disease itself. We, therefore, compound a specific . which operates on the disease alone, not on the entire patient, as is the case in those applied to fevers. What we put forward would be deadly to the whole man, but is salutary in its application to the disease. We attack the disease itself, and so elaborate our remedy that the ailment shall have, or can have, positively no effect on the body. The following is the formula : Take of Thebaic opium, one ounce ; of orange and lemon juice, six ounces ; of cinnamon and caryophylli, each half an ounce. Pound all these ingred- ients carefully together, mix them well, and place them in a glass vessel with its blind covering. Let them be digested in the sun or in dung for a month, and then afterwards pressed out and placed again in the vessel with the following : Half a scruple of musk, four scruples of ambergris, half an ounce of crocus, and one and a half scruple each of the juice of corals and of the magistery of pearls. Mix these, and, after digesting all for a month.
The Archidoxies of Theophrastus Paracelsus. 63
add a scruple and a half of the quintessence of gold. When this is mixed with the rest it will be an anodyne specific, capable of removing any diseases, internal or external, so that no member of the body shall be further affected.
Concerning the Diaphoretic Specific.
Let us now speak of the diaphoretic specific, whereby every disease is cured which can or should, from its nature and properties, be treated by sudorifics. Such a disease is removed barely better than by any medicament. By means of the diaphoretic, a cold disease grows warm, and is removed by that heat. It has often happened to us that a cassatum of twenty years' standing has been cured by the diaphoretic ; and other diseases which they call intercutaneous, or which have their seat in the marrow. On these the quintessence has no effect, and still less the strengthening arcanum ; princi- pally for this reason, that there is not sufficient strength in the heart to drive away the cassatum unless this be done by the diaphoretic alone. As the sun warms a frozen stone, and liquefies the hardest ice, just in the same way the diaphoretic exerts its powers on a disease which can be overcome by no other power, however excellent and good. Now, although the flammula be a very warm herb, still its heat cannot be compared in the faintest degree with that of the sun ; and so these same warm diaphoretics diff'er one from the other. Wherefore we put forward at this point a specific which, as it were, summarises the diaphoretic properties. Take one pound of ginger, half an ounce each of long pepper and of black pepper, three drams of cardamum, and one ounce of grains of paradise. Let these be ground to powder, and placed in a glass vessel with an ounce and a half of best powdered camphor and two ounces of dissolving water. Let this mixture remain in a sealed glass vessel in sand so long until its digestion is completed. Then separate therefrom the dissolving water, let it putrefy for one month, and circulate it for one week. Afterwards press and keep it. This is the best and most powerful diaphoretic, acting more vehemently than could be believed both in cassatum and in other diseases. Enough on this point.
Concerning the Purgative Specific.
We must also describe the purgative specific. And although we shall have to consider its complexions and the like, still we base our remarks on a more solid foundation, and accept only those specifics which exhibit not one disease or another, but all diseases. Hence it is gathered that whatever in the case of cholera is superfluous, and of no moment, is removed by this specific. Similarly also in cases where the symptoms show the phlegm or the blood at fault, or in melancholia, as also in abscesses and other affections which cannot be cured by mere complexions, nor be resolved by purgatives, as is the case with many diseases.
Our endeavour is solely to remove the peccant matter, whether it be corrupt or not, whether in the form of an abscess, or in complexion, or arising
64 The Hermetic and Alchemical Writings of Paracelsus.
from any admixture. Paying no heed to the prolix and useless discourses of the University doctors, we give our thought simply to sanitation, and, with this end in view, we shall build up our medicaments. Of such a nature, for example, is tartar, which, by its nature and properties, takes away all putre- factions and is not inclined to cholera, to melancholy, to phlegma, nor to the blood, but expels all that is useless from the body, or that can do harm to it. In like manner, vitriol purges every complication from which diseases arise. Coloquinth does not drive out all cholera or purge what arises there- from ; nor does rhubarb effect this. Neither does turbith arrest or evacuate all that proceeds from phlegma. Neither does lapis lazuli remove the impedi- ments produced by melancholia, or manna drive out all bad blood ; but these two, besides other of our purgative specifics which we do not mention here, accomplish this, principally in all those putrefactions and superfluous faeces of the body, whencesoever they arise, just as water washes linen rags, and soap clears them from all defilement and impediments of any kind. So also do these act singly on single diseases. Let us then lay down a specific drug which, to our thinking, acts thus in the way just described. Take the magistery of tartar and the magistery of vitriol, mix them together, and afterwards add equal parts of the quintessence of crocus. Put them in a pelican, let them be digested for a month in sand, and let the drug of which I have spoken be carefully preserved. Concerning the other things necessary for this, greater intelligence exists among the erudite than among the ignorant.
And not only human beings may in this way be purged of their diseases and superfluities, but also trees and herbs. For in growing things, just as in persons, infirmities prevail, and their remedies, too, have grown, as we remark elsewhere. The magistery of vitriol heals the defects of anthos, when it cannot vegetate perfectly, and causes it to grow excellently, as we state in our work on Plants.* With these few words, therefore, we now conclude this subject.
Concerning the Attractive Specific.
Before we begin to speak of the attractive specific, it should be known that this attractive specific draws to itself everything that is superfluous in the body, and leads out whatever evil may adhere to it. This frequently happens ; and the result is proved to demonstration.
Some attractive specifics are so adapted to the flesh that they attract to themselves a hundred pounds of flesh, just as a magnet attracts iron. It has happened in our time that an attractive of this kind has drawn a man's lungs into his mouth and so suffocated him. It has also occurred that, in another case, the pupil of the eye was drawn from its position right down to the nose and could never be removed thence. Attractives are found to act not only on
* The Herliarius Theo/'hrasti contains no reference to the subject, and selections have already been made from that chapter in De Nattt*'alibjis Rebits which is devoted to vitriol,
The Archidoxies of Theopkrastus Paracelsus. 65
iron, but also on wood, herbs, flesh, and water. We have seen a plaster which attracted so much water that a vessel could be filled from it, and the water ran down from that plaster just as from the roof of a house. In the same way, lead, tin, copper, silver, and gold can be drawn by the composi- tion of attractives. By these same attractives, too, the branches may be torn from trees, a cow lifted into the air, and many other effects produced, which we have detailed in our secret writings as a Thesaurus ; so that we may admire and venerate that man alone who has brought it about by his art that so many discoveries should be made ; demonstrating as we do these incredible operations which so far excel Nature as it is constituted in itself.
We will, then, lay down certain attractive virtues for the body, whereby what is evil and corrupt may be extracted from it and separated from what is good, so that the attractive may be applied on an emunctory to the particular spot where any defect has shewn itself,. as on an ulcer which may be taken on an emunctory, or if a glandular swelling has arisen this must first be opened like an emunctory. We know from experience that by means of an attractive of this kind the pestilence has been extracted in a way that it would not become us to describe here. When this medicament has been used, no sick person has ever perished, however severe the disease with which he was aff"ected. The following is the recipe for the attractive specific : Take of the quint- essence of all gums of every kind one quart, a pint of the magistery of the magnet, one pound of the element of carabis igneus, of the element of mastix tgneus and of myrrh, each three pints, and ten ounces of the element of scammony. Of these make an ointment with wax, gum, tragacanth, and turpentine, using it as directed above.
Concerning the Styptic Specific. We now have to speak of the styptic specific, the virtues whereof are very great, more so even than the others. When people see with their own eyes so many wonderful works of Nature, they urge us, in their delight, not to desist from them, but to tax our memory so as to impart what is offered by these arts of ours. And if, perchance, something was discovered by the old physicians and philosophers (which we deem by no means certain), that does not disturb us in any way, since all those things they wrote about were mere blind gropings. We delight in that great Nature which presents itself to our hands, and we rightly pass by the works of these ancients whom we esteem to have been blind, as we mention in many places. Is it not subject for wonder that styptics are so strong and possess a power in their quintessences, arcana, and mysteries, whereby two fragments of iron are so fastened together that afterwards they can only be separated by fire ? What is still more remarkable is, that one piece of copper can be so joined to another by similar styptics that they can no more be disjoined either by fire or by water. By a like attractive styptic a heap of stones can be conglutinated into a mass like a rock. In like VOL, II. F
66 The Hermetic and Alchemical Writings of Paracelsus.
manner, sand and lime, by means of such styptics, are welded together in perpetual compaction harder than marble. So far we speak of hard material. Let us go on to other kinds. By the same method we have seen leaves joined together so that they were taken for one concrete natural growth ; for instance, the leaf of the lily with the leaf of the rose in one combination. Blacksmiths, acting on my advice, have made their weldings as compact as though they had been originally one solid mass.
We have seen, too, by means of these styptic specifics, the lips of a person so firmly drawn together on a single washing, that afterwards they could only be separated forcibly by instruments, the blood flowing freely in the process. Some persons, too, for a joke, closed up another's anus with these styptics so firmly, that when it was necessary to go to stool it had to be opened with a gimlet ! So, too, in the case of wounds and in rupture of the bladder, we have seen the compaction made so eff'ectually that no opening occurred in our time or during the life of the patients. Whatever limb this styptic material touched, it so contracted the orifice or the bare flesh that it could only be made smooth with a file. No water softens the force of such styptics, which is really much greater than we have described. So far, how- ever, as relates to medicine, we will detail the styptic specific as follows : — Take quintessence of bolus, that is to say, of iron, and the quintessence of carabis, otherwise called cathebes, one pound of each. Let these be digested in ashes for a month, and afterwards put in a pound and a half of dried tartar. Keep this body until required. This and similar styptics are inscrutable in their own bodies, but when employed on separate substances, they attract in an incredible manner, through the nature and condition of their great dryness. So, then, these styptic specifics may be called styptic beyond all others.
Concerning the Corrosive Specifics.
We would now describe in addition the corrosive specific, wherein marvel- lous powers are naturally present. It has this wonderful property, as compared with the old corrosives, that it completely annihilates metals, so that no body is any longer found in them, just as wood disappears in the fire. It is true that the consumption of metals is brought about by aqua fortis, but still some part of their bulk remains undiminished and unchanged in its essential nature, so that it can be once more brought back by means of fire to its original body and matter. But this is not the case after consumption brought about by the corrosive specific, and for this reason : because no matter is any longer found in this case which can by any means be brought back to a metallic nature, any more than ashes can be again turned to wood. It should be known, too, that this corrosive acts upon flesh in a way to which nothing else is comparable. Its velocity in one moment penetrates the hand like an awl.
Now, we recount this in the interest of medicine, with the following end in view. In the body a good deal of putrid superfluous flesh grows up, in the way of ulcers, like fistulas, scrofulous cancers, etc., all of which can be cured
The Afchidoxies of Theophrastus Paracelsus. 67
by corrosives of this kind. In this specific a styptic virtue exists of very great power, by which it acquires special curative faculties. It might- really be called rather a fire than a medicament, seeing that it consumes iron chains and bars in a way beyond belief or power of description. We give the recipe for it as briefly as possible : Take one pound of aqua fortis rectified from its caput mortuum, half a quart of sublimated mercury, two ounces of sal ammoniac. Mix all these and let them be consumed ; then add an equal weight of mercurial water. No adamant can resist this corrosive. Although the same is understood concerning the quintessence and the arcanum, namely, that the skin may be taken away by either mode of cautery, and new skin superinduced in its place, as in leprosy, morphea, serpigo, lentigo, pannus, etc., against all these this corrosive specific comes into use; but we omit it on account of its violent action. We choose in preference this mixture, with which the skin should be washed, when it falls off and is laid bare. Afterwards it can be consolidated in due course. The mixture should be as follows :^Take one pound of the juice of the flammula, four and a half of cantharides, and 5 ij. of the Ignis Gehenna aforesaid. Mix and use as above.
Concerning the Specific of the Matrix.
One would speak of the specific of the matrix for several reasons, specially on account of the affections to which it is liable. But in this place we hesitate to treat of those substances which warm or refrigerate it, since these results can be brought about by magisteries and arcana. Here, how- ever, we set down two specifics, one for suff^ocation of the matrix, the other for promoting or restraining the menses. Suffocation can only be remedied by the specific, though not elementated or prepared for this object, but in its common form or essence, adapted to the said purpose even as the skin of the fig is. As soon as ever its fume enters by the vulva the disease is expelled. And this is chiefly remarkable on account of its being such a cheap simple ; and though it be prepared, the essence of its fume, wherein lies its sole virtue, is not lost. For promoting the menstrual discharge the method is the spleen of a castrated ox reduced to a magistery or quintessence. This is an admir- able provocative not only in young, but in old, women.
As to restriction, the best method is to use the quintessence of coral, the oil of iron, or ferrum potabile, which restricts more than anything else.* There is no need to describe the properties at greater length, since this would be too prolix for our Archidoxies. It should be remarked that, under the above- mentioned compositions, that is to say, the incarnatives, the conglutinates, and the specifics, are comprised laxatives, mundificatives, and the like, under purgations themselves ; and so with others, as the deoppilatives under
» By this oil of iron every genus of humid, fluid, and flaccid ulcers, those also which have swollen and ruddy lips, are completely cured, and the older and more deeply rooted the ulcer is, so is the remedy more ready and easy.— /?« Tuworihus^ etc., Morhi Gallici^ Lih. X.
F3
68 The Hermetic and Alchemical Writings of Paracelsus.
purgatives and attractives. Here we would conclude our book on Specifics, as an aid to memory, lest we forget them. In like manner the confortatives are also recounted in single chapters.
The End of the Seventh Book of the Archidoxies from the Theophrastia OF Paracelsus the Great concerning Specifics.
THE EIGHTH BOOK OF THE ARCHIDOXIES. From the Theophrastia of Paracelsus the Great.
Concerning Elixirs.
AFTER many of the most secret mysteries of Nature, we desire to treat compendiously of Elixirs ; and that not in vain, since we see that there is latent in them the chief conservation, which compels us to bend our mind thereto without any rest.* For every elixir is an inward pre- servative in its essence of that body which shall have taken it, even as the extrinsical balsam is an external preservative of all bodies from putrefaction and corruption, a fact which is evident enough in balsam, that is to say, it pre- serves bodies so that they abide many hundreds and thousands of years without corruption or change, t
When, therefore, we see a gift like this in balsam, which preserves dead bodies and keeps them in incorruptibility, it is to be understood equally that by this same gift, or mystery, the sound and living body can be far better, more usefully, and more conveniently preserved. But we have not this naturally that these mysteries of Nature and those constituted above Nature, by which we may preserve the body inwardly and outwardly from all con- trariety, should be known to us ; but among them many things meet us which are most occult.
Concerning elixirs, then, it should be known that these have not their operations from Nature, nor from their complexion, but that they are mysteries rather than specifics, leading us to the very highest admiration of the Creator by many demonstrations. Yet they are implanted in Nature herself, so that they are in her, as is seen in the case of balsam. If, therefore, it be possible to preserve dead bodies, still more so living bodies themselves can be pre- served. And there is no reason why we should heed the words or arguments of our adversaries, but rather it is well that we should disclose our own, by which means we desire to guide towards the true foundation of the internal balsam, not heeding their triflings and their useless words who talk of a limit
* The Scholia in Libros Paragrapliorum deline the elixir as a ferment, a quintessence, the pure substance separated from the impure.
t Of balsam in general, Paracelsus says that it is a temperate thing, neither sweet nor bitter, nor pontic ; it is a liquor of salt and a salt of liquor. Therefore it most powerfully preserves from putrefaction. - De Tartaro^ Tract. IV., c. 2.
70 The Hermetic and Alchemical Writings of Paracelsus.
of death and of its predestination, and close it in with determinate points. For God our Father gives us life, and along with it medicaments by which we are able to defend and sustain it. If, therefore, the limit of death were laid down at a precise point, it would of necessity follow that this other theory should be false, which is not the case ; but as long as we have power and knowledge, we possess the capacity of sustaining our life. For Adam attained to such an advanced period of life not from the nature or condition of his own properties, but simply from this reason, that he was so learned and wise a physician, who knew all things in Nature herself with which he sustained himself during so long a period. And there were many others, in like manner, who used similar remedies.
There were in the days of Adam many who died without reaching his age, and some did not even attain our limit, as we are now constituted since the Deluge ; and these died just as we die, because they were unskilled in those arts which Adam and others understood ; and hence it happened that they were deprived of life before their due time, nor did their foods or drinks help them.
Since, therefore, we are enabled from such examples as these to discover naturally that a protracted life proceeds from Nature, we desire to investigate what it is in which Nature and the gift of God consist. Some things preserve a dead body from putrefaction for one year only, as the oleum laterinum. Others preserve it for ten years, as the corrected oil of the philosophers. Some preserve it for twenty, as the water of honey. Some for fifty, as the distilled preservative. But some preserve it for ever without end, asbalsam. Some preserve it only for eight days, as salt ; others for a night, as distilled water. Some preserve it longer, as vinum ardens. There are also some others which preserve the body from corruption in a new and strong essence of Nature when a man is confirmed by them, as aloes, citrine, and myrrh. Some preserve bodies from corruption only by their great tincture, which is so powerful that it admits no evil, nor suffers it to grow or to enter secretly, as gold, the sapphire, pearls, arcana, magisteries, and the like, as has been before written about these.
We purpose, therefore, to describe a preservative against all corruptions of the living and the dead body. But it is considered that a preservative of the living body must be taken at the mouth, so that there may be no member of the body which does not receive that same preservation, or which may not be informed by attracting to itself the benefit thereof. Moreover, it must be remarked that the spirits of the excrements existing in the bowels are so strong that they fight against a preservative, for this reason, that nothing which is putrefied can be embalmed or preserved, for it has not in itself any essence as recently dead flesh which is embalmed has. But this agrees with a preserva- tive none otherwise than as worms do with the best herbs, and as a putrefied substance does with one that is incorruptible ; since whatever is putrefied cannot be further corrupted or be changed, since there is no move-
The Archidoxies of Theophrastus Paracelsus. 71
ment in it. On the other hand, a preservative cannot in any way be putrefied, for it is like gold, which never rusts. They are mutually separated one from the other, so that each fulfils its own proper function. This, therefore, is said, because, in lapse of time, the excrements are able to overcome the preserva- tives ; but this cannot occur in dead bodies, because they are disembowelled, or, if not yet disembowelled, they are coagulated by death, just as the blood withdrawing from the veins coagulates.
We call this preservative an elixir, as if it were yeast, with which bread is fermented and digested by the body. Its virtue is to preserve the body in that state wherein it finds it, and in that same vigour and essence. Since this is the nature of preservatives, namely, that they defend from corruption, not in any way by purifying, but simply by preserving. The fact that they also take away diseases is due to the subtlety which they possess. So, then, they do not only preserve, but they also conserve. They have a double labour and duty, that is to say, to prevent diseases and to keep the essence itself in its proper condition.
Nor do they do this in human bodies only, but in all bodies possessed of sensation. Thus, also, dead wood can be preserved from corruption, just as any body that is treated with balsam. Herbs, too, can be preserved in their essence none otherwise than a living body can : since those conservations which apply to herbs keep them in the same essence as that wherein they find them, so that they flourish and remain as fresh as in the fields and gardens, or elsewhere, to the fifth or sixth day. If they find them with flowers, they preserve these ; if with fruits, these also.
Nor wonder at this, when it is possible for dead wood to live again, and for iron to be so fixed that it shall never rust again, and likewise for sulphur to be made incombustible, all which things are beyond the understanding of a simple man. The cause of all these things we set down more broadly and fundamentally in the treatise on Conservations. Nor must they be considered impossible, since many other things which are deemed impossible can be most easily accomplished. We wish, then, to speak of the conservation of balsam by the distinctions of ages in the following manner.
On Preservai ion and Conservation by Elixirs.
We purpose to write of the first elixir, which conserves the body in that essence where it finds it, and does not suffer it to putrefy or grow weak, but conserves it in the spirit of life, so that no accident can happen to it. It also brings it to a third period of life, or to more. As to its use, the operation on dead bodies diff'ers from that on the living, since the dead must lie in the balsam nights and days, but the living and healthy bodies neither can nor need do this.
Wherefore, this elixir must be understood to be of use only for life, and for the heart and those parts especially in which the life chiefly flourishes, that is, the spirit of life dispersed throughout the entire body. And it preserves the
72 The Hermetic and Alchemical Writings of Paracelsus.
spirit of life in that virtue wherein a dead body or corpse is kept from putre- faction ; because, if a wound or an ulcer may be externally preserved from putrefaction and from every mishap, so, also the inner body is arranged so as to be defended from all adversity. Wherefore, we arrange the elixir which is directed to the spirit of life none otherwise than as yeast operates in paste ; and with reference to the body, as when a tree is tinged in its root, so that the same colour may never withdraw from it. In this way the whole body is preserved, when the tincture is more or less scattered amongst all the members and penetrates them none otherwis'e than as the whole metal is tinged into gold, and becomes gold, or is preserved from rust. So, also, is it in the conserved body ; there is no member comprised in it which is not full of the elixir.
After that, being dispersed throughout the whole body, it shall have acquired its virtue, and already is exercising its operation by itself, no corruption can happen to it by contact, because the life of every member is full of the elixir as the body is tinged with the balsam. But it should be understood that it is not necessary the whole body should be affected with the balsam by means of the elixir which has been taken ; for where the spirit of life has only been surrounded therewith at its root, this suffices for the conservation of the body.
Now we must come to the practical method ; and first of all treat concerning the elixir, which by the conditions of the powers of balsam preserves the whole body from decay. Then concerning that which preserves the body by the potential power of salt. Thirdly, concerning the elixir of sweetness, which supports the body in its conservation. Fourthly, we will treat of the elixir which enters the human body by the powers of a quintessence. Fifthly, another shall be appended which is truly noble by the force of its great subtlety : for it resists all the enemies of Nature, by which resistance it never suffers the body to fall into disease. In place of a conclusion, we will add that elixir which, by the forces of its own proper nature, is endowed with similar conser- vations.
Concerning the First Elixir, that is, of Balsam.
Take of the true and very best balsam, well known to us, one pound. Let this be put into a glass covered with a blind alembic, and together with it pour in two ounces of the quintessence of gold and one ounce and a half of the essence of the greater circulatum. Let all these be digested together with a slow fire, so that the vapours may ascend night and day. Afterwards let the fire be increased so that some drops may adhere, and may fall down, drop by drop, for two months. At length let them remain in horse dung for four months, so that they may have their digestion without intermission. When this has been done the elixir is finished. It must be understood that this balsam or elixir becomes a fermentation which is developed and mingled with the root of life, and has the power of ruling the life in a good essence, so that no nature can resist it. None otherwise than as arsenic overcomes Nature for evil does this elixir, on the other hand, overcome it for good, defending
The Archidoxies of Theophrastus Paracelsus. 73
the body. The dead body is kept safe by this odour so that it cannot putrefy when it is put in the tomb, and is covered up so that it may not evaporate. Much more do its own virtues remain in a living body, which we hope to have sufficiently explained in this place.
Concerning the Elixir of Salt, by the force of which the body is
conserved. There is no less power and virtue in salt than in balsam, whereof we have spoken ; for this reason, that flesh is preserved from putrefaction by salt for days, years, and long periods ; and that in different ways, and one way more than another. On the same basis it would be possible to conserve and to preserve the body ; not because we mean to use salt in the precise way as with dead flesh, but from it should be compounded the elixir of salt, which penetrates materially the spirit of life, so that it lives by the salt as salted flesh does. For this elixir is so 'subtle that it can be brought to bear on the spirit of life. Thus these two meet closely in one conjunction, so that the one is tempered by the other to perfection, just in the same way as salt perfects certain food in point of taste, without which it could scarcely in any other way be brought to perfection in respect of unity. And it must be remarked that the elixir of salt is a fermentation in which exists a certain tincture whereby the whole body is penetrated. It is also an inconsumable thing, which is not consumed in the body by digestion along with natural things, but is fixed as glass in the fire, which does not at all perish in the process. This fixed elixir so fixes the body that it becomes permanent in life, none otherwise than as when a metal is fixed, in which case no damp afterwards, no corrosive, or anything of the kind, can injure it, or produce rust in it. So, then, it may be inferred from hence that the elixir is a fixed body, like gold, into which nothing impure can penetrate so as to hurt it. The practical pre- paration of this elixir of salt we will set down as follows : —
Take salt, prepared in the best possible way, very white and pure. Let this be placed in a pelican with so much dissolving water as may exceed six times its weight. Let them be digested together in horse dung for a month. Afterwards let the dissolving water be separated by distillation, and again poured on and separated as before. Let this be repeated until the salt is con- verted into an oil, to which let there be added an eighth part of the quintessence of gold. Let them be digested together in a pelican and in horse dung for four months, and afterwards circulated for a month. Let there be added another part of circulated wine ; and let them so remain in ascension for a month longer. When that time has elapsed you will have the elixir of salt, concerning which we have made for ourselves a memorial according to rule for the relief of our ancient days.
Concerning the Third Elixir, namely, of Sweetness.
We are certainly assured that bodies may be preserved from corruption by sweetnesses ; but by what forces this is done we set down in the books of
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the Generations of Honey,* Sugar, Manna,t Thronus, and the like ; and we are unwilling to repeat it in this place on account of the writings of the ancients. We are able to transmute sweets into an elixir, the preparation of which rather conserves the living body in its conserved essence than a languishing body. For it is the property of all specific sweetnesses, that they are neither corrupted nor do they allow this to be corrupted, unless by contrary things they become liable to corruption, as out of honey and bread worms and ants are produced, as also out of sugar and thickened milk. Out of manna and water is produced a corruption like dung. Many more similar compositions may be made, by which the sweets pass into corruption. That this may be obviated, the following is our intention and experience, namely, that in this composition such a thing should be taken as will not prevent the sweetness from remaining in its proper essence, and such as may be without the corruption of other things. In this way, it has the virtues of a balsam for preserving the dead fleshly bodies of corpses or other things. A like sweetness is the balsam of the earth, and some others of the dew, because it derives its origin from them. Now, therefore, we will set down the elixir of thronus, since no sweetness can be compared therewith, and it contains more mysteries than could be believed, as we state in our treatise on Generations. By the preparation of this may be gathered the methods of preparing other sweetnesses. Let that of thronus be as follows :
Take as much thronus as you will, which place in a pelican, and set in the sun for digestion during two months, or, better still, for the whole summer. Afterwards let there be added a fourth part of the quintessence of gold, and so let them be circulated together for two months. Keep this. Although this method is short, nevertheless the elixir made by it is wonderful in the case of very aged persons.
* In the description of the essence and property of honey, it must first of all be understood that the prime matter of honey is the sweetness of the earth which resides in naturally growing things, and is extracted out of the property of the same by magnets. Hence you ought to gather that in eveiy prime matter all that concerns growing things is col- lected, just as when several colours are combined one only appears though all are present. Similarly, also, the seed is the wood, the leaves, and the branches, not actually and in the present, but for the future, if it be brought forth and grow. So, also, in the prime matter of things there is a similar composite from which all growing things attract what they require. . . . Now ye must know that honey in its first matter is a resin of the earth, but resin is a gum not of all flowers and growing things, but of some only. Of some there is a resin produced, of others a sulphur and bitter- ness, and of yet others something else. That which grows in flowers and locusts is conceived with the form and appear- ance of honey. It does not yet dwell in its ultimate matter, being perfected by the Sun and the Moon. These two planets, however, can bring nothing to its final perfection without all the assistance of a celestial operation, which in the case of plants, etc. , is the summer star. . . . Honey, therefore, is a terrene spirit at first, but if there be applied the influence of summer, it generates a corporal spirit, that is, the spirit which in the sun and moon was terrene becomes a coi-poral spirit. Bees can remove the same and take it away to their hives. This is the prime materialised matter, for honey and wax are one ; if they be separated like chalybs and iron, it is then called a separated corporal from a . materialised matter. For as the alchemists, in a circulatoiy or pelican, circulate the spirit of wine, so, also the summer star in natural growing things circulates liquid. So honey emerges from the earth into the materialised matter, which is the subject of the bees, and this materialised matter requires further perfecting. . . . There is a threefold kind of honey in all growing things - the lowest, middle, and topmost. It is the last which the bees seek, and they find it in the flowers, where it is purest, the gross being always relegated by Nature to the lowest place.— ZJ^J/^Z/f.
t Manna is the chiefest and most excellent nutriment and the marrow of locusts. It is the highe.st natural preparation of the star. The food of those bees that are fruitful in honey and wax is this manna and tereni- abin. — Ihid,
The Archidoxies of Theophrastus Paracelsus. 75
Concerning the Fourth Elixir, which is that of Quintessences.
Similarly quintessences can be reduced to an elixir, which, like balsam, conserves living as well as dead bodies. In this place we make very slender mention thereof, because it has been previously demonstrated in the process of quintessences. So, then, advancing a little farther, we will set down such things as we are mindful of as making for preservation and conservation. Afterwards out of the elixirs of those processes we will teach the composition of one elixir equally profitable to the body as the three preceding. It must be understood that this elixir of quintessences has in it a secret virtue which daily tends to restoration, and endeavours to renovate and restore the whole body. So, then, it produces something more than a mere conservation ; for it also renovates, not, however, so perfectly as we have described above con- cerning quintessences and arcana, but with inferior force, because the conservation and the restoration of these cannot co-exist ; still, by this method renovation is disposed towards conservation, in the following way : —
Take the quintessence of chelidony and of balm, each two ounces ; of quintessence of gold and quintessence of mercury, each half an ounce ; of the quintessence of saffron and of all the mirobolanes, each one ounce. Let all be mixed together and remain in digestion of the sun, enclosed in a blind alembic, for two months. Afterwards add one ounce and a half each of the quintessence of wine and the magistery of the same, and let them be again digested as above for a month. Then keep it as a treasure, not only for pre- servation, but also for restoration.
The Fifth Elixir is called that of Subtlety.
Now, we have thought that we ought to set down something concerning the elixir of purity or of subtlety, which conserves by the force of its great purity, as is the case with the corrected oil of the philosophers. This suffers nothing which has been anointed with it to putrefy. The same effect is pro- duced by the corrected laterine oil, and many others, whereof the property, however, is not to preserve from putrefaction, but they acquire this, and take it as their property, from the preparation and the labour bestowed, as distilled or corrected wine does not allow putrefaction any more than digested wine does, and this, moreover, is not changed by the fire.
The water of honey by its preparation resists putrefaction, so far as concerns sensible bodies ; though the crude substance thereof does not produce this effect, but is itself liable to putrefaction. Wherefore we set down an elixir of subtlety, since, just as mercury itself, which is volatile, is fixed and becomes permanent through its own water, so the human body also is fixed into con- sistency and permanence. Now, although this may be done by many other methods than that which we here describe, nevertheless, we mention only those which are experimentally known to ourselves. Not that on this account we wish to detract in any way from the others ; only we say that all these things
76 The Hermetic and Alchemical Writings of Paracelsus.
have not yet come to our knowledge and experience. The process of this elixir is as follows : —
Take olive oil, honey, and vinum ardens, one pound of each. Distil them all together after the manner of the alchemists, and do this thrice. Afterwards separate all the phlegm from the oils, which are distinguished by their many colours. Put all these oils into a pelican and add to them a third part of the quintessence of balm and of chelidony. Digest for a month. Afterwards keep it for use. No sensible or insensible body can resist it, on account of many causes and properties which we are unwilling to set down in this place.
The Sixth Elixir, which is that of Propriety.
Equally from natural objects a perfect elixir can be extracted, as out of myrrh, saffron, and aloepatic. As to what forces it proceeds from, that we set down in our treatise on the Generations thereof. Here we only put forth the process, leaving the origin, which we often treat of elsewhere.
Take of myrrh, of aloepaticus, and of saffron, each a quarter of a pound. Put these all together into a pelican, set them in sand, and let them ascend for a month. Then separate the oil from the dregs by means of an alembic without burning. This oil suffer to digest for a month, together with circulatum of equal weight. Afterwards preserve it. In this elixir are all the virtues of the natural balsam, and, moreover, such a conservative virtue for old persons, more than it seems right to assign to it. For not only one period of life seems to proceed from it, but four, seven, or ten. It is scarcely possible to express its force and natural powers, but, so far as our judgment goes, it has been sufficiently elucidated, nor do we think it requires fuller explanation.
The End of the Eighth Book of the Archidoxies from the Theophrastia OF Theophrastus Paracelsus concerning Elixirs.
THE NINTH BOOK OF THE ARCHIDOXIES, From the Theophrastia of Paracelsus the Great.
IN the preceeding books we have treated of internal diseases. Now we have to write of those which arise without, and to set down remedies for the same. Although we insert nothing in these books as to the origin of diseases, internal or external, we will lay down the origins of the medica- ments against them, and afterwards the composition of similar remedies for external ailments. Some refer only to wounds, and by these remedies a wound can be healed in twenty-four hours. This is to be understood in the following manner : — A wound that has been inflicted requires nothing else save that it be again connected or conjoined, just as two planks are connected with glue. You should on no account allow wounds to lie open, but should endeavour to refill them with flesh. This is a matter for the rustic rather than for the physician. Consider that when the lips of the wound are joined, as the planks by glue, they are more than half healed. What has to be done by some kind of medicament is to bring together each side as well and as closely as possible. Thence it follovirs that when the lips touch, and the compression of the medic- ament aids Nature, the cure is complete. So that no wound, in which no fracture of a limb is involved, can be so bad as not to be cured in twenty-four hours. Bones cannot be connected in the same way as flesh can ; so in this place we do not speak of them. You can understand the matter by an example. When some limb is altogether cut through, before the veins are dead, and while they are still warm and fresh, let them, as soon as possible, be moistened with the medicament, the wound joined together and its two sides connected exactly like two sticks fastened together with glue. Thus they are healed and grow together. This the medicament effects, which Nature takes care of by its power of resiccation, and heals through that power whereof we have spoken above. But it should be understood that the medicament for wounds should not be incarnative, or mundificative, or attrac- tive, because such medicaments draw out the putrid fluxes and cause much matter to be formed. Moreover, the opening or cavity of the wound has to be filled with flesh ; and this is done very slowly and, in consequence, with a good deal of peril, and without a magistery. This is also the case with old- standing ulcers, which in course of time have become loaded with discharges,
78 The Hermetic and Alchemical Writings of Paracelsus.
whence it happens that they can only be cured with many accidents and much difficulty, indeed, sometimes can never be cured at all. Wherefore, there is urgent need of some medicament for them, such as we have mentioned, which also with a certain force compresses in like manner the skin and the cavities.
In like manner, it must be remembered in the cure of ulcers that the formation of flesh is necessary, and this cannot be brought about by mere compression. As we said in the case of wounds, so in that of ulcers, fistulas, and the like, all these ailments have to be cured by the force of medicaments. We lay down, therefore, two fundamental rules for this flesh-forming— one being incarnative and the other exsiccative.
And now to speak of other malformations of the skin, such as cicatrices, morphea, serpigines, pannus, spots, leprosy, etc., including all diseases arising from the skin. For these we prescribe the following method of treat- ment. First we ordain that all the skin shall be stripped off, just as the flesh is stripped from a calf. Afterwards a new skin must be induced by the proper medicament. It will be inferred that the skin must be removed by some medicament, and a new, pure, immaculate skin generated by some other in colour, like that which follows, so that not much of the flesh and the humour may be attracted thither ; and thus, as we have said, any spots are removed. The origin of such removal we have not from the beginning mentioned here, because it has been treated of elsewhere, and it does neither good nor harm to our intention and to our present teaching. There are other diseases also, such as cancers, buboes, and the like, which require their special medicament to remove their origin, and to purge away all their impurities. This is best effected by the attractive specific. Then there is need of consolidation, as we show in our treatise on fistulas and the like.
Ruptures of the bones and the like can only be consolidated with an attractive styptic ; and this we need not discuss afresh, since we have spoken of it elsewhere. In like manner, many superfluous growths are found, as strumas, glandular swellings, etc., which ought first to be emptied and after- wards cured.
We will, therefore, divide surgery into three parts or methods of cure : one referring to wounds, a second to ulcers, and a third to spots. Cancer we shall cure only with an attractive specific, and afterwards treat with those medicaments which we shall describe below.
A Remedy for Wounds.
If it be necessary to have such a medicament as by its special nature shall connect the lips of wounds, as glue joins two boards, this must be accom- plished by its very great dryness and its styptic qualities, which act on the flesh only in the following manner.
Take Samech which has been well burnt and calcined to whiteness. To this add a smaller quantity circulated. Afterwards distil, in order that a very dry caput mortuum may remain at the bottom, and that the whole glass may
The Archidoxies of Theophrastus Paracelsus. 79
glow. Then pour in fresh matter again, as before, and do this until the circulated substance comes out quite sweet, as it is in itself. Then allow it to be resolved by itself.
That which is so resolved becomes a remedy for a wound ; in fact, it might be called " A Balsam for a Wound," because in our common German speech balsam is the same as Baldtzusammen, that is, mox co7ijunctiim (soon joined), and the term is not derived from the Latin idiom. We are unwilling to speak in detail as to the virtues of this medicament, but generally, we assert, it has such an effect on all wounds that with one single washing we have cured many hundreds of these in a manner which is not credible, judging by natural methods.
A Remedy for Ulcer.
Ulcers, it should be understood, must, in like manner, be compressed by a medicament with the addition of a generative virtue. The writings of the ancients are not worthy of our imitation ; they are malicious and wicked. What we have to consider may be expressed thus : " Compel them to come in ;" and we do it in the following way :
Take of the aforesaid balsam for wounds, and of balsam similarly made from rust — of Samech, for instance— one pound each. Mix these together, and add a pound and a half of oil of iron. When all these ingredients are mixed together, let them be placed on the ulcers, which must be washed daily, as shall seem expedient. Let a consolidative plaster be applied such as we prescribe for ulcers. Follow up your ligatures thus to the end, until a cure is effected. It must be noticed that the members have to be compressed with these ligatures, as we have pointed out at sufficient length elsewhere. Let this suffice on the subject of ulcers.
A Remedy against Spots.
We have sufficiently explained the removal of the skin by a corrosive specific, and together therewith the cautery — how it is to be produced and adapted for use. After the skin has been removed, and with it the spot, the cure is as follows : —
Take the above-mentioned balsam for ulcers, and add to this washed turpentine, oil of worms., and oil of eggs, equal parts of each. With this wash all the flesh when it has been stripped of its skin. After this treatment nothing more is required. The property of such a medicament is that it induces a new colour along with the new skin, and a natural hardness, so that it can be no longer defaced by the previous spots.
Although it is true that such spots can be removed by many waters, as for instance, the water of bean flowers, of sigillum Marise and the like, as well as by human dung, still these do not come within our scope, since their purpose is not uniformly compassed, and the spots are much more effectually removed by the method we have pointed out.
8o The Hermetic and Alchemical Writings of Paracelsus.
Nor let any be surprised that we set down so few and such concise remedies for the whole range of surgery, and do not follow those surgical methods which the ancients have described and the moderns have adopted, like them, for their own uses. For by that method of medicine, so long as we followed it, we could never find or perceive anything well founded and certain. But we have used our own remedies according to our experience, and in this way we have found out the best medicaments in the whole of surgery, and have comprised them here in three paragraphs only.
And although, no doubt, other diseases can be found besides those which we have mentioned here, such as bullae, alopecia, etc., they are, nevertheless, comprised under spots and scars, and must be cured according to the treat- ment prescribed for them, for many causes which are not here brought forward, but left to our own experience ; we had not forgotten them. We have had hundreds and thousands of these wounds passing through our hands, and when we saw them cured so quickly and so effectually by these remedies, why should we imitate the tedious and empty processes of the ancients, forgetting those nearest to ourselves ? Why, then, we use mundi- ficatives, lotions, sutures, ligatures, corrosives, and the like — which are all effectual against wounds, and destroy them most thoroughly — we have given the cause of all this at sufficient length in our book on wounds. Why do we use different plasters, ointments, unguents, and the like, even in the cure of ulcers ? Why ligations, anointings, and the like ? Well, to go through all this would be tedious since it only leads us to enter on a prolix, intricate, and foolish course, where we seek mere accidents without finding anything. It is a mere superstition to pin one's faith to antiquity. For in surgery to debate as to the nature of fistula, cancer, or ulcer, or the like, and then to assign to each its special remedy is mere vain talk and waste of writing, which will not repay the outlay in paper ; when all can be thoroughly cured and removed by one single remedy — as, for example, external leprosy, alopecia, serpigo, spots, and the like, pustules, the itch, and scars, which can all be thoroughly removed by one medicament and one method of practice, as can also artetic wounds by spears, weapons and bullets. With these few words we would close our treatise on surgery and bring it to an end.
The End of the Ninth Book of the Archidoxies from the Theophrastia concerning external wounds and their remedies.
THE KEY OF THEOPHRASTUS PARACELSUS BOMBAST VON HOHENHEIM,
OR
THE TENTH BOOK OF THE ARCHIDOXIES,* From a German manuscript codex of great antiquity.
WE had decided to write our Archidoxies, as also other books concerning Medicine, with especial clearness and lucidity, inasmuch as all the highest medical arcana cannot be prepared without true chemical en- cheiries (undertakings), nor yet can they be speedily exalted in grade, and it is notorious that almost the whole world, through its devotion to riches and earthly wealth, zealously pursues tinctures only and transmutations of metals in order to amass the greatest possible amount of gold and silver, to obtain which they stand in the greatest need of chemical preparations, which also they would like to find in concise form and easily in our Archidoxies. Not- withstanding, it was in consideration of the very great evil which might thence arise, and at the same time to oppose their malice, that we have concealed our doctrine, according to ancient philosophic method and cabalistic practice. I shew this, my doctrine, clearly to the upright and the perfect, yet leave it none the less dark to contemptuous and impious men.
Our writing according to the method of cabalistic philosophy is not due only to the lachrymistae who gape after gold, but also to the majority of the
* The following editorial preface introduces the tenth book of the Archidoxies in the Geneva folio : — Behold, gentle reader, the tenth book of the Archidoxies, which has been long demanded by the wishes of all lovers of chemistry, but till now has not been included among the works of Paracelsus, because, being in the possession of few, it has been held among secret things, as a most precious treasure replete with great arcana. Once, indeed, it was printed in the ver- nacular tongue of the author at Mentz, but the envy of certain persons, who gazed with a fierce eye at the revelation of the mysteries therein revealed, suppressed the majority of the copies, and compelled very many persons, studious in chemistry and in the writings of Theophrastus, to make transcripts for themselves. We, in order to consult the public good, have thought proper to add to the nine books previously edited, this tenth book, rendered from German into Latin, by one who is skilful in both languages, so that those who are studious in this science may be saved from tran- scribing, and the number of the Archidoxies may be complete. The author has denied in several places of this work that he would write the said book, lest he cast pearls before swine, .and lest these arcana should gome to the knowledge of the unworthy and the impious, but he changed his mind at the persuasion and prayers of his ffiends, who impartially weighed the disadvantages of giving their mysteries to the public with the advantages which could be derived to the human race by their communication. The latter seemed to preponderate by far ; consequently, they at last obtained this concession, that he would entrust the work to certain of his familar acquaintances. It appears from the preface, which he prefixed, with how great an oath he bound each and every person who should obtain an exemplar that he should guard it with the greatest secrecy as a treasure of Nature and Art, and should have nothing to do with avaricious chemists, or with the ambitious and envious followers of Galen. Nor did the author forbid the publication without a reason ; he rightly rejoiced in the title of a key, whereby the doors of the preceding books are opened, and the bars removed, so that
VOL. II, G
82 The Hermetic and Alchemical Writings of Paracelsus.
followers of Galen and of Avicenna. The latter would very gladly avail them- selves of our medicaments and arcana to repel chronic diseases, which otherwise, using the method of Galen, would be incurable— they would be glad, I say, to use them if they were able to find a short, sure, and easy method of preparing and administering the same, without renouncing the error of the heathen and false Christians, and providing also they could ascribe the honour, fame, and riches which they thence would obtain to the writings of Galen only and to themselves, out of envy ignoring my name and glorious achievements, but claiming the same for their own writings, keeping secret the fact that the whole art proceeds from me. For they themselves, being old doctors, do not wish to appear as if, at their advanced age, they were reduced to be disciples of an unpolished Swiss and younger apostle, and to make public profession of this circumstance, seeing that all detest him for subverting their principles. On account of this, their laziness, ambition, envy, and hatred, as also ingrati- tude, I have taught and philosophised in my Archidoxies, and in my other books, in the aforesaid manner, as has pleased me, which I will justify before God and my conscience at the last day, in order that those who desire to arrive at the fundamental principle of my Archidoxies, may publicly call them- selves Theophrastics, acknowledge me as their monarch, follow me in their labours, frequent my school, and, vice versa, discard their old fathers. But although they may chance to secretly obtain some process from a miserable and simple rustic, or from elsewhere, they will not, however, understand the arcana of administering my medicaments, and will thence derive more shame than honour. Wherefore, although it has been shewn to them by Anicula, that the young of swallows, their cranium, and glue of the oak, are a sure remedy for the falling sickness, which is the case, yet even by this you will not effect a cure. Whence is this, and what is the cause ? It is for this reason, namely, that you do not understand the mode of administering them and the great Ilech, nor will you learn from Galen unless you shall have fre- quented my school and learned philosophy according to Christ and not after Mammon.
an entrance for all is left open to the sacred and more secret penetralia of the divine chemical art. It is, however, by no means to be thought that anyone who has only slightly occupied himself with the school of Vulcan, who has seen noth- ing of importance, save obscurely, in this most noble art, or has tasted of its fruits for the first time, should fancy that the things herein contained are for his use, or should deceive himself with a false opinion, persuading himself with excessive credulity that they are intended for him. Let him not apply himself to putting in practice the prescribed formulas of the recipes, unless he wishes to be wise too late, like the Phrygians. No one, indeed, should suppose that food is here set before him which is made all ready for his palate ; he who would obtain the kernel must first crack the nut, and then at length he will taste the sweetest fruits of chemistry. Not a raw recruit but a veteran soldier, not one slightly tinged but he who is completely permeated with chemical undertakings, not soiled by scholastic dust but by the smoke of coals and cinders, not accustomed to arguments which savour more of vain subtlety than of real usefulne.ss, but acquainted with true and sound philosopby — those, in a word, who are most skilled in chemical practice— let such gird themselves to the execution of these matters. But let the profane crowd retire as far as possible. If any one doubt that this is the genuine production of the author, the peculiar style and mode of writing affected by Theophrastus should remove his difficulty, while the promises made in the preceding books and here fulfilled should place the matter beyond question. Nor let anyone be surprised that the author declared he would keep the tenth book locked up in his heart, or, to use his own expression, he would retain it in his occiput, whereas the prayers of his friends persuaded him to change his mind. Do you, therefore, gentle reader, being assured by this lawful witness of Theophrastus, enjoy the labour and work of so great a man, and accept with grateful mind our zeal in acquiring and publishing the treatises of our great doctor, — F. B.
The Archidoxies of Tluophrastus Paracelsus. 83
Since, therefore, the glue of the oak does not fulfil your expectations, you imagine that it is too weak by itself, wherefore you correct it with other herbs, and make a great composition of sixty or more ingredients, which you digest and purge of dross. You do not, however, expel the disease even by this means, since you do not understand either simples or compounds, nor yet the method of administering them.
Had such persons, indeed, accepted my doctrine in a grateful manner, and had they cast out of doors the red bonnet, or fool's cap, received from Galen, and at the same time submitted themselves to my discipline, I would have put on them a better cap, that of Fortunatus himself, wherein is concealed more art than in all other writings. So, in the presence of none would they need to doff it, but, just as Fortunatus cured the king's daughter, might they cure chronic diseases.
But they are unworthy of better things, and are to be blamed for their mischief, since they are completely ignorant of the great secrets or the mysteries of the sanctuary of Nature, and as much concerning the celestial treasure, which, in these last days of grace, has been freely revealed to me from on high, which, indeed, make a true Adam and paradoxic physician, according to the days of Enoch, in the intellects of a new generation. But these ignorant persons boastfully refuse it. Wherefore, I pity them not, but leave them in their own ignorance.
There is no doubt, that in that very great multitude of men, mentioned in the fourth book of Esdras, the Lord God will reserve for Himself a small number of certain elect persons, who will desire faithfully to pursue my Theophrastic doctrine, to love the truth, and help their neighbours in their destitution and diseases, out of a true and unfeigned Christian love, not for the sake of filthy lucre or ambition, but for pure love of God ; and also that out of Nature's light the marvels of God may manifestly appear. At the same time, all are not born under such a constellation as to be able to perceive the sense of our books, however diligently they study, without divine aid. It is on account, therefore, of their sincere intention and love, and that they may understand our excellent writings and arcana of medicines, and may arrive at a blessed end ; and also, lest the most precious secret of Nature, divinely revealed to me should altogether be buried with me ; that we shall write this book, therein shewing in full light the principle of our Archidoxies and universals, and shall teach the preparation of singular arcana, the quintessence, prime entities, and magisteries.
But, lest this clear light itself should reach the ungrateful and unworthy, I exhort all who have a supply of this book, I bind you by the very great sacrament and oath which you have given to God in baptism, that you shall hide all these things secretly and as the noblest treasure of Nature, lest you admit any unworthy person. Do you rather venerate that treasure as a most blessed talent, and help your neighbour in adversity.
May God grant benediction and favour, that whosoever partakes thereof may rightly use it ! G2
THE TENTH BOOK OF THE ARCHIDOXIES
OF Theophrastus. Comprised in Ten Separate Chapters.
CHAPTER I.
Concerning the Separations of the Elements.
IN all things four elements are comming-led one with the other, but in each thing one of these four is perfect and fixed. That is the predestinated element in which dwells the quintessence, the virtue, and the quality ; but the other elements are imperfect, and each an element only, in which is no more virtue than in any other single element. These are all, as it were, the abode of the true, fixed, and perfect element ; whence, also, they are called qualified things. Now, the fact is that some persons think the body to be a true element and quality, and that it in some way displays the virtue of a true element. This is because the body, like the three imperfect elements, is tinged and qualified, each according to its own nature, by the fixed, perfect, and predestinated element, as by its indwelling inhabitant.
For example, in some bodies the element of water predominates, in others that of fire excels, in some earth, and in others, again, air. If, then, the predestinated element has to be separated, it is necessary that the house be broken up ; and this breaking up or dissolution of the house is brought about in divers ways, as is clearly said in my Metamorphosis concerning the death of things. If the house is dissolved by strong waters, by calcinations, and the like, care must be taken that what is dissolved from that which is fixed must be separated by common distillations. For then the body of the quintessence passes over like phlegm, but the fixed element remains at the bottom. But since we are little concerned about the house or the dwelling, it is necessary to find it in a fixed, predestinated element, and thence to extract it after the mode of a quintessence, so that that fixed element may be dissolved by other stronger artifices than calcinations, sublimations, and so on, and the pure separated from the impure. The pure is the quintessence ; but the impure is the superfluous tartar, which is mixed up with every generation, concerning which see the book on Tartareous Diseases.
But since my theory is given at length in other books of Archidoxies, of Metamorphosis, and the Generations of the Paramirum, I am on that account
The Archidoxies of Theophrastus Paracelsus. 85
unwilling to cause any weariness, but will briefly point out the practical method. Prepare a metal according to the process in the book on the Death of Things ; reduce it to a liquid substance according to the method which we have taught in the book on the Separation of the Elements ; separate by continual coho- bations and putrefactions the three imperfect elements ; and then the fixed element, of whatever kind it may be, remains at the bottom, and in this way these four elements are correctly separated.
CHAPTER II.
Concerning the Quintessence.
Abstract the volatile portion, which passes over in the separation of the elements, several times from that which is fixed, so that the quintessence, which partly was raised with the phlegm, may be again conjoined. Take the fixed element that remained after the separation of the three imperfect elements, of whatsoever sort it may be, then dissolve it in its proper water, each accord- to its nature, as we have said in the Archidoxies concerning the Quintessence. Keep it in the highest state of putrefaction, distil it by cohobation, and the rest by descent. Putrefy still a little, distil, and join all. Then distil it in a Balneum Maries, even to oiliness. Then break it up with the subtle spirit of wine by boiling ; the impure will sink to the bottom and the pure will float on the surface. Separate this by means of a tritorium, and, in order that it may at the same time lose the nature of the aqua fortis, pour on a greater quantity of the spirit of wine, which frequently abstract until the quintessence turns out sweet. Lastly, wash it in common cold water. In the same way, it must be understood of marchasites, stones, resins, herbs, flesh, watery and fixed sub- stances, that first of all, according to the teaching of the book on Separations, the three imperfect elements shall be separated ; and that afterwards measures shall be taken with the fixed element according to the instruction given in the book on the Quintessence.
By eating or corroding water, understand acetum mixed with spirit of wine, and that which being frequently abstracted from the spirit of salt nitre becomes acetum. In this the fixed elements of marchasites should be dissolved, purified, and elevated by means of an alembic ; then, lastly, corrupted by spirit of wine, so that the impure may sink to the bottom, and separate itself from the pure.
With regard to the essence of gems, by radicated acetum, understand that you have a sharp acetum corrected with bricks, a sufficient number of times from the tartarised matrix of acetum. Dissolve therein the gems, which have been first calcined by sulphur, putrefy, and then separate the pure from the impure by breaking them up with the spirit of wine.
From fruits, herbs, and roots the essence is easily perfected, so that you dissolve the imperfect elements by the highest secret putrefaction of extreme heat. Then putrefy in dung, drive out by descent all that can go out, and
86 The Hermetic and Alchemical Writings of Paracelsus.
from thence abstract the injurious imperfect body of the moisture by distillation in a bath. Thereupon there will remain at the bottom the predestinated element. Separate this from the impure residuum by corruption with its proper spirit, or with spirit of wine. Abstract this, and you will have the pure quint- essence.
The extraction of the quintessence from salts (for example, vitriol, com- mon salt, salt nitre, antimony, etc.) is accomplished in this way : cohobate them frequently with their own proper liquid, or with water, putrefy with phlegm, and abstract the body from thence after the manner of phlegm, even to the fixed spirit. This dissolve in water, or its own proper liquid, and sep- arate in heat with spirit of wine, the pure from the impure.
CHAPTER III.
Concerning Magisteries. Magisteries are deservedly to be called mysteries, on account of the great tinctures which they display in an appropriate body, such as acetum or wine ; and as we mention elsewhere, so here also we teach that the one thing to be considered is with reference to the agreements which are adapted to the extraction of magisteries. For if you take distilled acetum you must not tinge water but wine into acetum if, indeed, the tincture or the acetum was made from wine. If you have well and rightly understood the magistery of acetum, you will also sufficiently understand the book of Magisteries. In the magistery of acetum it is to be understood that from corrupted wine, by a fer- mentation which is naturally adapted to it — for example, by tartar — you make, first of all, the tincture, that is, the acetuin. Then with a small quantity of this same acetum, you shall thoroughly tinge a large body of wine, previously cor- rupted and putrefied, in a short time, into the best acetum. If, therefore, you purpose to convert metals into a magistery, and altogether to tinge the whole body into an essence, you must take a principal and an open metal to which all the others in Nature are cognate. That you must corrupt in its own matrix which has been placed in water, and is called the Mother of all Metals, purge it from its superfluous elements and reduce it to its primal liquid entity, that is, the sharpest metallic acetum. As often as all the metals are digested therein, they are of necessity transmuted by it into acetum, that is to say, into a quintessence. But as wine must be already in some way previously corrupted, if, indeed, good acetum is to be quickly prepared from it, so, in like manner, metallic bodies, too, must be previously corrupted, or putrefied and mortified, as is said in the Metamorphosis concerning the Death of Things ; and then they are truly called potable.
In this manner, also, the magisteries of marchasites are to be prepared, in which almost more virtue is found than in metals, just as the other magisteries are prepared ; and by our dissolving water is to be understood the water of salt.
The Archidoxies of Theophrastus Paracelsus. 87
But the magistery from gems is that you first of all calcine them with sulphur for four hours, then reverberate them, and afterwards burn them with nitre. Then boil them with simple water eight hours, filter, coagulate, and extract them with spirit of wine.
The magistery from gums and resins, for example, from turpentine and amber, is made after the following manner : First boil in spirit of wine, then corrupt in fresh spirit of wine mixed with a dissolving water, of salt, for instance, then distil from it.
The magistery of herbs, in like manner, as also of all spices and fruits, is thus accomplished. First of all, let them be fermented like must. Then extract the spirit, as from the dregs of wine. In that spirit digest the putrefied herb, frequently renewing it with fresh herbs until the spirit shall have become quadrupled in quantity. But since frequent mention is made in our Archidoxies of First Entities, and since the chief foundation is hidden in them, we will here briefly add the preparation of our water of circulated salt, which is here required, but was omitted.
The Preparation of Circulated Salt.
In our other books we have sufficiently shewn and made clear that the true element is water, or the sea, as if the true mother of all metals, and from its primal essence it received the sperm of the three principles, of which none before me has made any mention, only they built up their principles from sulphur and mercury, neglecting all mention of the third principle, that is to say, of salt which lies in the sea. But, having been taught by experience, I have in my other books touched upon the fact that the first entity or quint- essence of the element of water is the centre of metals and minerals; and I have elsewhere added that every fruit must die in that wherein is its life, so that it may afterwards acquire a new and better life, and thus by laying aside the old body be brought back to the first entity. Wherefore we will add here the extraction of the centre of the water, in which metals ought to lose their body.
Take first the true element of water, or, in place of it, some other salt not yet boiled to dryness, or even purified salt of a gem. Pour two parts of water mixed with a little radish juice ; putrefy in an accurate digestion, the longer the better. Afterwards let it congeal ; putrefy again for a month, and then distil by a retort. Urge the residuum with a strong fire, so that it may melt. Reverberate it in a retort over a continuous fire. Dissolve it on marble. Pour upon it the water that flows from it, and putrefy it again. Distil it once more even to oiliness ; mix it with spirit of wine, and the impure will fall to the bottom, which separate, but the pure will be crystallised in the cold. Pour the distilled matter on it again, and cohobate until a fixed oil remains in the bottom, and nothing sweet afterwards passes over. Digest for a month ; and then distil until the arcanum of the salt passes over through the alembic. Do not grudge this protracted labour, for this is the third part
88 The Hermetic and Alchemical Writings of Paracelsus.
of all the arcana which are hidden in metals and minerals, and without it nothing fruitful, nothing perfect, can be brought about.
But although there are several ways for extracting the first entity of salt, this is the most useful and expeditious ; and after this is that other way which we have mentioned as the elixir of salt, namely, that fresh salt being mixed with dissolving water, which is the distilled spirit of salt, should be putrefied and distilled until the whole substance of the salt shall be dissolved and reduced to a perpetual oiliness, the body being removed thence as phlegm. In this way it is taught that the arcanum or magistery of vitriol and tartar, and of all other salts, is to be prepared.
CHAPTER IV.
Concerning First Entities ; and primarily concerning the Extraction OF the Quintessence or First Entity of Common Mercury. If the common mercury is to be reduced into its first liquid entity, then it must be previously mortified and brought out from its own proper form. That is done by various sublimations with vitriol and common salt, so that at last it becomes like fixed crystal. Then dissolve it in its own matrix, that is to say, in the first entity of salt. Putrefy for a month ; corrupt with fresh arcanum of salt, that the impure part of it may be precipitated to the bottom, but the pure turned into crystals. Sublimate the stones in a closed reverbera- tory ; when it is sublimated, always invert it until it grows to redness. Extract this sublimate with spirit of wine rectified to the highest point. Separate the spirit of wine, dissolve what remains upon marble, and digest it for a month. Pour on fresh spirit of wine, digest for a time, and distil it. Then the arcanum of the first entity of mercury will pass over in a liquid substance, which is called by the philosophers a very sharp metallic acetum ; and in our Archi- doxies the Greater Circulatum. And the same is to be understood concerning antimony, gems, and herbs.
CHAPTER V.
Concerning Arcana.
What we say concerning arcana is to be thus received : that they are nothing else than a graduated quintessence or first entity. And under the first arcanum of the primal matter, we wish to be understood the first material or first essence of the limbus of man. Also we understand the first matter of the mercury of salt, for that is most closely conformed. Wherefore, according to the process of the first entity, you will reduce all to a liquid substance, then join it again with a monarchy, as if with the living unreduced body of that thing, and so promote it for distillation.
What we think concerning the arcanum of the Stone shall be made clear in the succeeding practice. But by the arcanum of the Mcrctirtus Vita we in-
The Archidoxies of Theophrasttis Paracelsus. 89
tend a living fire, so that the mercury of common life shall be essentialised with the quintessence of salt and be vitalised with the first ens of antimony, as if by a celestial life. But the arcanum of the tincture unfolds itself, wherefore we omit it here.
CHAPTER VI.
Concerning the Arcanum of the Stone, or of the Heaven of
THE Metals.
What we have in one place and another theoretically advanced con- cerning the arcanum of the stone we here pass over ; and I say that this arcanum must not be sought in rust, which many have wrongly named "flowers," but in the mercury of antimony. And this mercury of antimony, when it is brought to its perfection, is none other than the heaven of the metals, because its virtue is always vital, and nothing else than a perfect, pure quint- essence. Therefore, even in the Deluge no virtue or efficacy was taken away from it ; for the heaven, as though it were life itself, can be destroyed by no lesser thing. Its preparation I briefly subjoin here : —
Take antimony, purge it from dross and realgar, in an iron vessel, until the coagulated mercury of the antimony appears white and beautiful. And although it is an element of mercury, and has in itself a true, hidden life, yet all these things are potentially but not actively present.
If, however, you wish to bring it down to activity, it is necessary that you excite that life with what is like itself, such as living fire or metallic acetum, with which fire many philosophers have proceeded in diff"erent ways. Since, however, they agreed fundamentally, they all arrived at the destined end. One, with much toil, extracted a quintessence out of the coagulated mercury, . and led down the mercury of the antimony therewith into activity. Others have discerned that a uniform essence exists in diiferent mineral substances, as, for example, in fixed sulphur of vitriol, in magnetic stone, and thence extracted the same quintessence, and with that same have ripened their mercury or heaven, or have brought it into activity. And since they extracted their quintessence from a stony material, on that account they called that magistery a stone ; and, indeed, their opinion is right. Nevertheless, that fire, or corporal life, is found much more perfectly and sublimely in common mercury, which is testified plainly by its flowing, namely, that there is hidden in it a consummate fire and a celestial life. Whoever, therefore, desires to bring his metallic heaven to the highest grade, and to lead it to activity, ought first of all to extract out of the corporal life (the common mercury) the first liquid entity (as if celestial fire), the quintessence of the sun and a very sharp metallic acetum, by solution with its mother, that is, to mix it with the arcanum of salt, and with the stomach of Anthion, that is, with the spirit of vitriol, and he should dissolve therein the coagulated mercury of antimony, should digest it, and, lastly, reduce it to crystals, that it may be like a yellowish crystal, concerning which we have made mention in our manual.
go The Hermetic and Alchemical Writings of Paracelsus.
CHAPTER VII.
Concerning the Arcanum of the Mercurius Vxtm.
Just as out of herbs, as the vine, a temperate essence is extracted, by which from every kind of herb or root their own essence may be drawn, even so that the mercury of wine does not shew its own peculiar nature, but the nature of that with which it is essentialised, in the same way is it with metals and minerals, for a like mercurius or spirit is extracted from the open and middle metal (mercurius), if the essence be extracted out of the perfect metals with that same spirit. Then, afterwards, that essentialised mercury is joined to the celestial balsam of the quintessence in a closed reverberatory, by means whereof it acquires life, and is on that account called the Mercurius Vitce. The virtues whereof seem to us admirable, and must be kept silent and occult by us, lest they should be despised.
CHAPTER VIII.
Concerning the Great Composition, being the chief of our secrets in medicine.
In our Paramirical writings it is made sufficiently clear, that is to say, so far as it is necessary for a philosopher or a physician, if it be necessary that the whole human body, not only in its corporeal and earthly mass, but in its celestial balsamic part, should be preserved from and healed of all heavenly and earthly diseases — it is made clear, we say, that in the work of healing such a composition should be made as does not consist of a number of ingredients. For example, if any one should think that by pouring together water and wine a real mixture ensues, this is false, because one part can be separated from the other without injury to either, which is not the case in our great composition. For here is made a uniform and concordant mixture, so that two things, distinct in nature and properties, are united, and neither can be separated from the other without injury on account of their remark- able agreement, as occurs also in the male and female semen. If, therefore, such a composition is to be prepared conformable in its condition to man through the due proportion of heavenly and earthly things, it is fitting to consider the name of the microcosm and that man is a little world. Where- fore if he is to be cured universally of all diseases, that must necessarily be done by his like. Concerning which Hermes Trismegistus said that it was necessary for him who intends to make this composition to create a new world ; and as God created the heaven and the earth, so also the physician must form, separate, and prepare a medicinal world. And in order that he might point out to his disciples with sufficient fidelity from what thing or material this composition should be made, and how, also, the concordances of heavenly virtues are discovered by us in the Valley of the Shadows, he wisely and truly adds, a little after, that what is beneath is as that which is above,
The Archidoxies of Theophrastus Paracelsus. 91
and that the inferior and the superior stand related to one another as man and wife ; and for the better understanding hereof he teaches that the heaven of itself agrees with the element of water, because it had its first spermatic matter in the water, and that the element of earth, coagulated and changed from its spirituality into corporeality and earthiness, is like the planets and the other stars, which also obtained their spermatic matter by their origin in heaven, and thence by separation passed over or were changed from a heavenly pellucid nature into a dense coagulated body.
In the primal creation, things above and things below, the upper and lower heaven, or water, the upper coagulated nature, or stars, and the lower terrestrial nature, were all mixed together and made one thing. But God separated the subtle from the dense, so that out of one water two were produced. The upper water was subtle, and to be considered as of the masculine sex, compared with the lower, denser, feminine water. But as God divided and separated still further the upper water, so that the subtle, airy part should be appointed for the stars, that thus the celestial bodies or stars may stand related to heaven as sons to a father, so, by parity of reasoning, has God appointed, together with this which is above, a separation also in the denser bodies, that is to say, in the female waters in the Valley of Shadows, and divided them into two parts. The seventh, clearer part He called water, and the other six dried parts, or coagulated portion. He called earth, which com- prises in itself all the special fruits and planets which had their prime origin in water as their heaven ; as metals, minerals, and gems, which, in respect of the water, are reckoned as daughters in respect of a mother. So the superior heaven has a nature and properties like its own in its feminine nature, that is to say, in the inferior heaven or water ; and the superior terrestrial bodies, or stars, like the sons of a father-^that is, heaven — have a similar agreement with and relation to their sisters, the earthly bodies. And just as by close relationship the higher heavenly bodies or stars are joined to their father, the heaven, so too, by a like and equal relationship, the lower earthly minerals and metals are connected with their heaven, the water, as with a mother. Whence the truth of the sentiment of Hermes is evident, which we commend to our sons of the doctrine in these words : that indeed the whole microcosm, so far as relates to the comprehensible mass, and to the living, moving, cor- poreal, generating spirit, ought to be collected and composed of these lower elements and dark waters which are their noblest essences. But as to the mental arcana, wherein consists the sound mind in a sound body, these should be attracted from the superior, heavenly waters, and their astral influences spiritually, in a mental manner, through the mind of the image of the Gam- ahela ; or, if these are not pleasing to us, they should be declined, as in our books on A Long Life we point out these things at length and with clearness. Since, both in other places and especially in the Paramira, we have included the theory of this grand composition, we pause at these words and add the practical method, namely, how the inferior world or heaven should be united
92 The Hermetic and Alchemical Writings of Paracelsus.
and conjoined with its earth, or the sun with its heaven. But because we have premised already the preparation of the heaven and have taught it under the arcanum of the stone, we omit it here. And since of itself alone, like the male semen, it can bring no advantage in the body of man, but only restores the celestial parts, that is to say, the radical moisture, or balsam of life, therefore it ought to be joined to its terrestrial corporeal mass, and be brought into concord therewith, that so also the carnal element in man may be refreshed and restored, and not only one member, but the whole body, be restored to soundness. Therefore let a corporeal mass be taken, which in nature is equal to the sun above, and embraces in itself the properties of all the stars, since it is impossible for all the subterranean stars and the coagulated bodies to be included together in the number of the »ingredients. This coagulated essence of heaven, that is, the sun, in its essence and temperate element, is so elevated and graduated that it also fixes with itself its own habitation, that is, the superfluous elements, that it cannot be destroyed by any element, and the inhabitant or corporal balsam hidden in it is able to remain eternal. If, therefore, as was before said, the whole microcosm is to be healed, then the corporeal coagulated balsam should be united with the spiritual celestial balsam and the discord between the elements of the sun should be reconciled, so that the superfluous elements may be separated from the fixed predestinated element and altogether die out and leave the fixed element, as their inhabitant, alone. If this dead body of the sun be after- wards cleansed from superfluities and brought into a volatile spiritual nature, then is perfected the true, sublimated, and resolved mercury of the sun, not that horizontal which many try to prepare with common mercury and sal ammoniac.
CHAPTER IX.
Concerning the Corporal Balsam or Mercury of the Sun.
In order that you may excite discord among the elements of the sun, or the habitation of gold, you must draw out Sol in a strong solution, by means of the phlegmatic fire, or quintessence of tartar, into its proper heat. By this method the element of air in Sol is very greatly increased, and by the air approaching the fixed element of the sun, as being its proper fire, it is so graduated that it can conquer and destroy the habitation of the other three. Putrefy this destruction with the quintessence of tartar and with struthio. Convert it by a proper sublimation into the matter of mercury ; and then the fixed mercurial element of Sol will remain alone without any habitation. But since this is still mixed with its superfluous tartar, therefore this must be re- moved from it. Dissolve it, then, in the circulated water of salt, corrupt it, and the tartar will be precipitated. Sublime the pure in a closed reverbatory of Athanor, dissolve it upon marble, and putrefy it. Thus is the mercury sublim- ated, graduated, and dissolved into the first matter of Sol, and is prepared in the highest degree.
The Archidoxies of Theophrastus Paracelsus. 93
CHAPTER X.
Concerning the Composition of the Spiritual Balsam, and of the Balsam of the Coagulated Body.
As is remarked in the Manual, this composition is made in the philosophers' egg. And so we put an end to this great work, in the name of God, to His praise and glory.
Here end the Ten Books of the Archidoxies.
THE MANUAL OR TREATISE CONCERNING THE MEDICINAL PHILOSOPHIC STONE.
PREFACE TO THE READER.
READER. God, indeed, permitted the true spirit of Medicine to be brought into operation by Machaon, Podalirius, Hippocrates, and others, so that the true medicine, which shines forth from the clouds (where it cannot be fully and plainly known), should come forth into the light of day, and be manifested to mankind. By that same operation, too. He placed His prohibition on the spirit of darkness, so that it should not altogether overwhelm and extinguish the light of Nature, and that the mighty gifts of God, which lie concealed in Arcana, Quintessences, Magisteries, and Elixirs, should not be altogether unknown. God, therefore, has ordained certain means whereby, moreover, through the ministration of good spirits, research into such arcana and mysteries should be implanted in man, just as certain men have received angelic natures from that heaven which is familiarly acquainted with the angels. Such men have been able afterwards, as being endowed with a perfect intelligence of Nature, to search into Nature and her daily course more profoundly than other people, to compare the pure with the impure, to separate one from the other, and to adapt and modify what is pure in a manner that seems impossible to others. These, as being true and natural physicians, know how to supplement Nature, and by their arts to biing her to perfection. It must be, therefore, that all imperfect and diabolical operations give way before them, as a lie always gives way to what is true and perfect. We must, I assert, speak the plain truth if we would arrive at any happy result. And if it be lawful to grasp the truth by any means, no man ought to be ashamed to seek it in any quarter.
Let none, then, take it in bad part of me, that I myself have loved this truth and pursued it. I was forced to seek it, for it did not seek me. If a man wants to see a foreign city it is no good for him to stay at home with his head on his pillow. He must not roast pears at the fire, for in that way he will never become a doctor. No one will ever get to be a renowned cosmographer by sitting at table. No chiromancist ever became so in his chamber, or geomancist in his cell. So neither can we arrive at the true medicine save by investigation. God makes the true physician, but not without
Manual concerning the Philosophers Stone. 95
pains on man's own part. He says : " Thou shalt eat the labour of thy hands, and it shall be well with thee." Since, therefore, seeing goes before truth, and the things which are perceived by sight gladden or terrify the heart, I shall not esteem it toilsome, or deem it beneath my dignity, to travel about and join myself to such men as fools despise, in order that I may discover what lies hid in the limbo of earth, and that I may fulfil the duty of a true physician, by exhibiting Medicine according to the ordinance of God and for my neighbour's good ; and that it may not do more harm than good. An easy-going man will not take this trouble. Let him who will, then, sit in his cushioned chair. I like to travel about, to see and examine whatever God and the opportunity allow. For the sake of sincere readers, however, who desire to learn, and love the light of Nature, I have written the present treatise in order that they may know the foundation of my true medicine, pass by the absurdities of pseudo- physicians, and be able, in some degree, at least, take my part against them. For those distinguished fellows, of course, know all these things beforehand, and the asinine doctor has them all in his wallet, only he is never able to get at them. For a man must be a good alchemist who wants to understand this treatise, one who is not afraid of the coals, and whom daily smoke does not disgust.* Let those who will take pleasure in these matters, I force myself upon nobody. This alone, I say, the thing will not prove infructuous, however much my enemies, the sham doctors, blame and accuse me.
* I praise alchemy, which compounds secret medicines, whereby all hopeless maladies are cured. They who are ignorant of this deserve neither to be called chemists nor physicians. For these remedies lie either in the power of the alchemists or in that of the physicians. It they reside with the latter, the former are ignorant of them. If with the former, the latter have not learnt them. How, therefore, shall those men deserve any praise ? I, for my part, have rather judged that such a man shall be highly extolled who is able to bring Nature to such a point that she will lend help, that is, who shall know how after the extraction of the health-giving parts what is useless is to be rejected ; who is also acquainted with the efficacy, for he must see that it is impossible that the preparation and the science— in other words, the chemia and the medicine — can be separated from one another, because should anyone attempt to separate them he will introduce more obscurities into medicine, and the result will be absolute folly. By this distinction all the fundamental principles of medicine will be overthrown. I do not think I need labour very hard in order that you may recognise the certainty of my reasons. I give you this one piece of advice : Have regard to the effect of quack remedies. They first destroy wounds which are already aggravated by a succession of processes, miserably torture the patients, and having after all accomplished no good, but removed all chance of recovery, they do the unfortunate to death. ... I who am an iatro-chemist, that is, one who knows both chemistry and medicine, am in virtue hereof in a position to point out errors and to profitably reject all pestiferous remedies, relegating them to their own place. My ardent desires and ready will to be of use prompt me to this. - Chirurgia Magua^ Pars. I., Tract I., c. 13.
THE MANUAL CONCERNING THE PHILOSOPHERS' STONE.
IN order that the Philosophers' Stone, which, for sufficient reasons, we call a perpetual or perfect balsam, may be made by means of Vulcan, it must first of all be known and considered in what way that Stone may be placed materially before our eyes, and become visible and cognisable by the other senses ; and, in like manner, how its fire may be made to come forth and to be recognised. In order, then, that this may be the more clearly set before us, we will take the illustration of common fire, that is to say, we will inquire in what manner its force shews itself and becomes visible ; and this is as follows : — First of all, by means of Vulcan, the fire is smitten out of the flint. Now this fire can effect nothing unless it meets with some substance that is congenial to it, and on which it is capable of acting, such as wood, resins, oil, or some other like substance, which, by its nature, readily burns. When, therefore, the fire meets with some such object it goes on forthwith to operate, unless it be extinguished or hindered by something of a contrary nature to itself, or unless the material wherein it should multiply itself be deficient. For if wood or some similar substance be applied, its violence becomes stronger, and operates in the same way until no more fuel is applied. Now, then, as the fire shews its effects in the wood, so is the same thing pro- duced with the Philosophers' Stone, or the Perpetual Balsam acting on the human body. If that Stone be made out of proper material and on a philo- sophical principle by a careful physician, and due consideration be given to all the surroundings of the man when it is exhibited to him, then it renovates and restores the vital organs just as though logs were put on a fire, which revive the almost extinguished heat and are the cause of a brilliant and clear flame.
Hence it is clear that much depends on the material of this balsam, since it ought to have a special adaptation to the body of the man, and should so exercise its virtue that the human body should be safe from all the accidents which might occur to it from such matter.
Wherefore, not only much depends on the preparation of the Stone or Balsam, but it is of much greater importance, that before all things, the true matter adapted for it should be known, and then that it should be properly prepared, and above all that it should be soberly and prudently used ; so that
Manual concerning the Philosophers Stone. 97
such a medicine should have power to purge away all impurities of the blood and induce soundness in place of disease.
On that account, it becomes the true and honest physician to have good knowledge, and not to regard ambition and pomp, nor to order dubious or contrary things, nor to trust too much to the apothecary, but to make himself well acquainted with the disease and with the sufferer ; otherwise you will be constantly treated wrongly, and the only result will be that the sick man is deceived and defrauded, solely by the pride and ignorance of the unfit and unqualified practitioner. For what else is it but a deliberate fraud, when a man asks money and fees for that about which he knows nothing, and tries to lord it, to his own infamy ; since many men think nothing of money if they can only get good advice. If this is not given, and they lose both their bodily health and their money, still it is considered quite laudable to demand a fee. Let him who will trust them. I, for my part, would provide marks for such a doctor in quite a different way. It is quite evident that of such doctors, who in their own conceit are most highly learned, there is not a tenth part who possess an adequate knowledge of simples ; much less of what they order to be done, or how the medicine is compounded by the apothecary. Hence it often happens that such a doctor orders some kind of simple to be taken, which he himself does not know, and the apothecary knows still less, and has not got in his store. Yet this medicine is called perfect, and is swallowed as such by the sick man, often at a high price. The result the sick man soon feels. Although it furthers his recovery in no way, still it is profitable to the doctor and the apothecary for filling their purses. If the doctor or the apothecary suffered from the same disease, they would not take the same remedy. Hence it can be well understood how nefarious their conduct is, and how highly necessary is it that they should approach the subject in a diflferent way, should amend their errors, and follow a better course of practice. Still I fear that old dogs are very difficult to tame.
But to return to my subject, from which zeal for the suffering and solitary patients has led me astray. In order to do it justice I would say that I do not purpose to romance or to boast about this Philosophers' Stone, but the nature of the case requires that it should be made of the proper material, and that it should be prepared and used with due caution. You must know that many of the ancients in their parabolic writings have sufficiently indicated this material, and described the operation in figurative words, but did not altogether disclose it, so that unqualified persons should abuse it ; and yet they took care that it should not be concealed from their own disciples.* When, however, few
• The congeries of chemical philosophy, which has been the subject of frequent reference and citation in the first volume, contains excerpts from the Munnai Concerning the Medicinal Stone of the f'hiiosophers, which offer in some cases considerable variations from the above text. The most important passage is as follows :— Very many of the ancients have with sufficient clearness revealed this matter and its preparation for the ingenious, but still in parabolic and enigmatical words and figures, so that they might drive away the unworthy from so great a mystery at once of Nature and of art. A very few, nevertheless, even of those who are fit for this art, have sought the perpetual balsam of Nature and the perfect Stone, on account of the vast labour and intricate difficulty which meet the investigator at every step. Hence it is that sluggish and slothful dispositions stand aloof from this work. The avaricious, whom the greed
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98 The Hermetic and Alchemical Writings of Paracelsus.
persons followed their meaning, or properly undertook the operation, in course of time their instructions were forgotten, and in their place the nostrums of Galen were introduced. As was the foundation of these nostrums, such was the superstructure, and matters daily became worse. This you see, for mstance, in their herbaries, how they fuss over these, and how the Germans mix up Italy in the matter, when it is quite certain that Germany does not lack those imported herbs, but possesses in itself a full supply of perfect medicine. In order, then, that truth may not give place to a lie, and that the obscurities of Galen, with his accomplices, may not quench and suppress the light of Nature in medicine, it is necessary that I, Theophrastus, in this book, should speak, not as a quack, but as a scientist who is not ashamed of his achievements in medicine, who also, by the grace of God assisting him, has had proof of this matter in many cases which you, O Galenist, would not have dared to visit ! Tell me. Galenic doctor, whence comes your qualification ? Are you not putting the the bridle on the tail of the horse ? Have you ever cured the gout ? Have you dared to attack leprosy ? Have you cured dropsy? I believe you will wisely hold your tongue, and acknowledge that Theophrastus is your master. If, however, you want to learn, learn and note what I here write and say, namely, that the human body does not need your clumsy herbal, especially in chronic or long-standing diseases which you in your ignorance call incurable. Your herbs are too weak for these cases, and by their very nature are impotent to get at the centre of the disease.
You will effect nothing by your pills beyond merely purging the excrements. And even here, on account of their unsuitability, you often expel the good with the bad, and this cannot be done without severe damage to the patient. So, then, these pills must be left off. Furthermore, your draughts do nothing beyond causing nausea in those who swallow them by their foul taste, which irritates the sick person, and by and bye they cause gripings and danger
for gold and silver — vile things that they are— has inspired with courage, have persevered most diligently of all in the work, so much so that for it they have neglected their life and substance. But because so much worldly happiness was not intended for them by God, they have wasted their oil and their labour. There is in truth need of the keenest zeal and judgment for this matter, that from various comparisons and similitudes the meaning of authors who write about this art may be detected. In order, therefore, that the more intelligent may cou.prehend up to a certain point, we will bring forward a fitting similitude by which is prefigured the matter of the perpetual balsam, agreeing with a like balsam in the human body for the purpose of restoring and conserving its highest state of health and driving away disease. Take common natural fire for an example. This is invisible to us, wherefore it must be sought in the air where it is latent, and is to be found by the striking together a flint and steel. Now it does not owe its existence to these, but to the air, and is only retained by some dry object such as firewood. For the dryness immediately takes hold of its heat and that which is like itself, and both operate in the same way in the subject until all the humidity is consumed, and there remains only a dry and ashen body subject to death, being deprived of the fire and food of life. In no other way should philosophers investigate matter wherein the food and fire of life are chiefly present. These should be drawn out by preparations so that they may increase the vitality of human life when it has begun to fail. For as the flame and life of the fire revive the wood all but consumed if there be left only a few bits of coal or sparks of fire, by adding appropriate wood and fuel, so in the human body the perpetual balsam, applied even to the smallest remaining atom of life, rouses this into a flame and into its pristine vigour. But a question arises as to the matter in which this rousing fire remains latent. It is not right, or even safe, to speak clearly and openly about this to every- body. Is not the grace of God sufficient for the children of light, whereby the faculty is given to them of bringing light out of the darkness of shadows, figures, and enigmas? The sons of darkness are proved in this way, since for them, even from the light itself, nothing can be elicited save the merest shadows. Nature requires a nature like itself, and takes pleasure in it. As iron, too, is attracted by the magnet, .so darkness begets darkness, and light brings forth light. This Stone is hard— who will be able to extract the kernel from it ? What is harder than the stone and steel, except it be the diamond ? Yet this is worn away. But by what artifice the Philosophers' Stone is to be disclosed, so
Manual concerning the Philosophers' Stone. 99
through their unnatural action. But I quit the subject of your absurd and useless medicaments, since they are in direct opposition to Nature, and never ought to be used. Since, then, those of which I speak are the true medicines (and no such true medicine can be found in Galen, in Rhasis, or in Mesne, which attacks and purges those diseases I named from the very roots, as the fire purifies the spotted skin of the salamander), it necessarily follows that the curative process of Theophrastus differs altogether from the fancies of Galen, since it emanates from the fountain of Nature. Were it not so, Theophrastus would stand disgraced like the others.
If, then, we are willing to follow Nature, and to use natural medicine, let us see what substances amongst those used in medical art are most adapted to the human body for keeping it in soundness up to the limit of predestined death by means of their virtue and efficacy. If thought be given to the subject, I doubt not but all must confess that metallic substances have the chief adap- tation to the human body, and that the perfect metals, in proportion to their degree of perfection, and especially the radical humour of those metals, can produce the greatest effects on the human body. For man partakes of that salt, sulphur, and mercury which, though hidden, enter for the most part into the composition of metals and metallic substances. Thus, like is applied to like, and this process is most serviceable to Nature if only it be dexterously applied. This is the great secret in medicine, worthy to be called its very arcanum, What marvel is it, then, if great, unheard of, and unhoped-for cures follow, such as the ignorant believed impossible ? Not to delay longer, I am con- strained here to set down what I determined to write in this treatise. I purpose to treat here more clearly than elsewhere of true medicine. First, however, it had to be pointed out how man derived his origin from sulphur, mercury, and salt, regarded as metals. This I have sufficiently indicated in the Paramirum, and it is not necessary to repeat it here.* I will, therefore,
that henceforth we have fire and life enough, we do not see. The eyes of the mind must be opened, and the first con- sideration must be what medicine is by Nature and art congruous with human life before all others, so that it may be conserved and preserved in health to its predestined end, and also may be safe against all corruptions. Nobody — at least, no true physician— will doubt that the metallic essences, especially those of the perfect bodies, are the most durable and least corruptible of all that Nature produces. If, then, life be the fire and heat of the natural form united to the humidity of its own matter by light, as is clear from Genesis, and the light lives more brightly nowhere than in bodies least liable to corruption, what will prevent the heat of the fire and the radical humour in the metals, each being incorrupt, from rousing in the organs joined to human life this vitality that is well-nigh dormant ? For these are sleeping in metallic bodies alone, and in a state of repose, as a man overcome with sleep lies as if dead, and is only moved by respiration, but not in his body. As the spirit of metals, if it be liberated from its bodily sleep, will perform movements and actions as if its own in any body that is applied to it, none otherwise must we judge of human bodies. While these are sick the vital spirits in them sleep ; they are not able to breathe truly or freely on account of their corrupt domicile. But when the corruptions of darkness are removed from the body, not by an extraneous physician, but by Nature itself, fortified by medical aid, and with an accession of extraneous life, that is to say, of incorruptible metals, the vital spirits in men exercise their movements freely. It is no wonder, then, if miraculous cures are wrought by Spagyric physicians, otherwise impossible by the vulgar medicine of the Greeks, whence it came about that they considered those diseases incurable which they themselves were unable to drive away with their sleepy and, as it were, dead medicaments. Hence the distinction between the Spagyric and the Greek medicine is clearly seen. The latter sleeps with the sleepers ; the former, watchful and free from all slumber, rouses the dormant faculties of life. But returning to our investigation of the matter, this cannot be noted better than from the errors of those who inquire into this branch of the subject.
•On the Origin of Diseases from the Three Primary Substancf.s.— There are three substances which confer its own special body on everything, that is to say, every body consists of three ingredieiits. The names of these are Sulphur, Mercury, and Salt. When the.se three are compounded, then they are called a body ;
H3
loo The Hermetic and Alchemical Writings of Paracelsus.
only shew how the Philosophers' Stone may be recognised, and according to what method it is prepared.
Know, then, for a fact, that nothing is so small but that from it anything can be made and can exist without form. For all things are formed, generated, multiplied, and destroyed in their proper agreement, and they shew their origin so that it can be seen what each separate thing was in the beginning, and what it becomes in its ultimate matter, while that which intervenes is a kind of imperfect condition which Nature intermingles in the process of generation. Since, however, these accidents can be separated by the action of Vulcan, so that they shall be rendered inoperative, Nature can, in this instance, be corrected. This is what is done in the Stone. For if you would make it of its proper material, which can be perfectly learnt from the circumstances pointed out, you must remove from it its superfluities, and you must form, multiply, and increase it as a separate thing in its adaptation, which without such adaptation cannot be done. In this instance Nature has left it imperfect, since she has formed, not the Stone, but its materials, which are impeded by accidents, so that it is not able to produce these effects which the Stone, after due prepartion, is able to produce. Such material, without preparation, is, so far as regards the Stone, a mere fragmentary and imperfect substance, which has in it no harmony whereby alone it could be called perfect, or serve the human body for healing purposes. You have an illustration of this in the microcosm. See a man who is formed by the Mechanical Power only as a man. He is not an entire and perfect work, since he lacks harmony, but is only fragmentary until the woman is created like him; then the work is entire. Each of these is earth, and the two at last make the entire human being, capable of increasing and growing,
and nothing is added to, or coheres with, them save and except the vital principle. Thus, if you take any body in your hands, then you have invisibly three substances under one form. We have now to discuss concerning these three. For these three substances exist under one form, and they give and produce all health. If you hold wood in your hand, then by the testimony of your eyes you have only one body. But it is of no advantage for you to know this. The clowns see and know as much. You should descend and penetrate beneath the surface, when you would learn that you are pressing in your hands Sulphur, Mercury, and Salt. Now if you can detect these three things by looking, touching, and handling them, and perceive them separated each from the other, then at last you have found those eyes with which a physician ought to see. Those eyes ought to see these three constituents as plainly as the clown certainly sees the crude wood. Now this example may make you able to recognise man, too, in these three, no less than wood itself. That is, you have man built up in a similar form. If you see only his bones, you see as the clown sees. But if you have separated his Sulphur, his Mercury, and his Salt, then you see clearly what a bone is, and if that bone be diseased you see where it is faulty, and from what cause, and how it suffers. So, then, the mere looking at externals is a matter for clowns ; but the intuition of internals is a secret which belongs to physicians. Now if these visible things must exist, and beyond their mere aspect medicine fails, then their nature must be deduced so that it may lay itself bare and be exhibited. Moreover, see into what ultimate matter these things are resolved, and into how many kinds. You will find these three substances divided from one another into just as many kinds. Now the clown cares nothing about all this ; but the physician cares. The mere experimentalist neglects it, but not the physician. The quack thinks nothing of it ; but the physician considers a good deal. Before all else these three substances and their properties in the great universe should be understood. Then the investigator will find the same or similar properties in man also : so that he now understands what he has in his hands, and of what he is making him- self master. — f^ arciinirum^ Libf.r /.
Morbific Effects of Sulphur, Salt, and Mercury. -With regard to Sulphur, its effect should be thus estimated. It never produces an evil effect by itself, unless it be astral, that is, unle.ss a spark of fire shall have been cast into it. Then is power awakened by that spark. Is not the act of burning a virile one ? Without it nothing is produced. So, then, if any disease declare itself from Sulphur, then, first of all, the Sulphur should be properly named. It is essentially a masculine operation. There are many sulphurs, such as resin, gums, botin, axungia, fat, butter, oil, iiimim ardcns, etc. There are some sulphurs of woods, some of animals, some of men, some of metals, as oil of gold, of Luna, of Mars ; some of stones, as liquor of marble, of alabaster, etc. ; some of seeds, and of all other things, each with their own special names. There is afterwards the fire falling upon each, which alone is their star, and this, too,
Manual concerning the Philosophers' Stone. loi
and this power is effected by indwelling harmony. So the Philosopher's Stone, which should renovate man no less than metals, if it be freed from its super- fluous accidents and established in harmony with itself, performs wonders in all diseases. Unless this be done, all your attempts with it are in vain. But if you wish to establish it in its harmony you must bring it back to its first matter, so that the male may be able to operate on the female, that the outer part may act on the inner, and the inner be turned outwards, and so both seeds, the male and female, may be enclosed in complete concordance ; that by the action of Vulcan they may be brought to more than perfection, and be exalted in degree, so that each, as a qualified, tempered, and clarified essence, pours all virtue into the human body as well as into metals. Thus will they render each sound, will drive away defilement by the method of expulsion, and introduce what is good into the human blood by its power of attraction to a due place, so that the microcosm which is situated in the limbus of the earth, and is formed out of the earth, may by this medicine, as by something like itself, be radically, and not in mere imagination, but most surely, led to health and kept therein. This is the Mystery of Nature, and such is the secret which every physician ought to know. And this, too, every one can comprehend who is born of astral medicine. But, that I may more clearly describe the nature and preparation of so excellent a medicine, so that the sons of learning, who love the truth, may be initiated, know ye that Nature has given a certain thing wherein, as in a chest, are enclosed i, 2, 3, the virtue and power whereof suflSce abundantly for preserving the health of the microcosm, so that, after its preparation, it drives away all imperfections, and is the veritable defence against old age. This we name the Balsam.'''
with its distinguishing name. And this operation is, in one respect, peccant matter. Moreover, with regard to Salt it should be known that it exists of itself as a material humour, and introduces no disease unless it be joined with its star. Its star is resolution, which gives it a masculine power. Salt, no less than the spirit of vitriol, tartar, alum, nitre, etc., exhibits itself tumultuously if it is resolved. Now, whence can such a nature be infused into humours, except by a star? About this physicians have formed a conspiracy of silence. Even if they had been guilty of no other blunder save that in all their causes and cures they had omitted the star, that would have been quite sufficient to prove that they had built their house on a foundation of moss and sand. You should know, also, that salts are manifold. Some are lime.s, some ashes, some arsenical, some antimonial, some marchasitic, and others of a similar sort. And from all of these are produced and begotten peculiar diseases according to the body of the salt ; which diseases thereupon take the name and nature special to each. So, too, understand concerning Mercury. This of itself is not virile unless the star of Sol sublimates it. Otherwise it does not ascend. Its preparations are many, but there is only one body. But the body of this is not like Sulphur or Salt, which have many bodies, from whence come different salts and different sulphurs. This has only one body, but the star changes this in different ways, and into various natures. So, then, from the same source many diseases are produced. Thus its masculine nature comes from the star, and by this nature it has its morbific effect. If, then, all diseases are comprised under these three heads, each with its own name and title, know that you must reduce to Sulphur all that is sulphureous, in the sense that it burns. What is Mercurial should be reduced by sublimation if it be adapted thereto. What is from Salt should he reduced to such salt as is appropriate. These, then, are the three general causes of disease, as we have grouped them together above. — Ibid. Some further extensions of the philosophy of Paracelsus concerning the prime principles in their relation to disease will be found in an appendix to this volume.
• We must know before all things that a balsam resides in our body by the virtue of which the body is preserved from putrefaction. That singular balsam is present in all members of the body, for there is one in the blood, another in the marrow, a third in the arteries, bones, etc. While this balsam remains entire and uncorrupted it is impossible for any opening of the skin to take place. But when by means of the preparation of salts it happens to be corrupted, then the principles of corrosion begin ' to act. For cure in this case the whole attention must be devoted to the restoration of that which has been removed from the balsam by corruption. This is effected by the balsam derived from other elementary bodies. This, I say, is found in external elements, by which also other generated things are preserved from putrefaction. Hence it is reasonably called the mumia of the external body of the elements, that is to say, of their fruits. Such balsam is found congenital in the radical matrices of all growing things. Every body pro-
I02 The Hermetic and Alchemical Writings of Paracelsus.
In what substance Nature has placed such a number you must know beforehand ; since I am unable, for many reasons, to describe it more clearly. How it is prepared, Galen, Rhasis, and Mesne were ignorant, and it will not be reached by their followers. For this medicine requires such preparation as mere pill-sellers do not compass, and understand less about it than a Swiss cow. Moreover, it involves, as it were, celestial and special modes of opera- tion. For it purifies and renovates, so to say, by regenerating, as you can read more at length in my Archidoxies, and at the same time study the origin and essence of metals and of metallic substances, together with their powers. He, therefore, who has ears to hear, let him hear, and see whether Theophrastus writes about lies or about the truth, and whether he is uttering mere inanities from the devil, as do you, O Sophist, utter your trifles — you who are from the devil and are surrounded by lies and obscurities, and call nothing good unless it be comprehensible by your fool's head, and that makes for your broth without any previous labour. For you, with your one eye, wander about at random, and cannot get straight to your kitchen window. By all means, twist your intricate thread, and try to find the centre of the labyrinth, by means of an obscure star ; this will in no wise offend me. But if you would only use your foresight sometimes, and see whereupon the art of Theophrastus is founded, and how feeble your patchworks are, Theophrastus would not be so opposed to you. But what things I now write briefly, and shall write, so that my astral disciples may be able to perceive them, and enjoy them, and boast of them, these, through the diligence of one who is not ashamed to learn, can be easily understood ; since there is nothing so difficult but that it may be understood and learned by labour and study. The practical method of this work, then, is as follows : —
The Preparation of the Matter of the Stone. Take some mineral electrum in filings. Put it in its own sperm (others read. Take the immature mineral electrum, place it in its own sphere), so that all impurities and superfluities may be washed away from it, and purge it as
vided with life is vital by reason thereof. The first thing to be considered in its extraction is the quantity present in the given body, for our intention regards not the body, nor the form, but solely the inherent balsam by which it lives. The extraction of these balsams is almost accomplished by separation, that is to say, while the arcanum is being removed from the body which was sustained by the balsam. You must know that elementary balsam is nothing else than that which we are accustomed to call mercurial liquor in the three principles. Whence it follows that all curative efficacy resides in Mercury. Mercury of this kind usually appears most manifestly in thereniabin and nostoch, as also in minerals of water, the fruits of the earth, and in the stars. Hence it is clear why antimony is so efficacious in the cure of ulcers, namely, because it contains mercurial liquor more abundantly than the other species of marcasite. In like manner the curative virtue of gold must be understood, for no body produced from the element of water contains a more copious or more subtle mercurial liquor. Thus also, among things which grow out of the earth, there is not a more arcane remedy than the mercurial liquor of cheirine and realgar. The same is to be understood of chaos and the firmament according to the method of their operations. But for the understanding of every mercurial liquor it is necessary to know that metals can be transmuted into a certain matter of this kind -as iron into crocus of Mars, Venus into flower of copper, tin into spirit of Jupiter. Yet these are not true liquors, but need a more exact separation according to their canons. There are extant various forms and descriptions of balsams according to the categories of the four mineral elements in the writings of the ancients. Some are wont to describe them according to the form of a plaster, others of a powder, others of the oil of water, etc. But I think that these descriptions ought to be completely rejected as purposeless, devoid of skill, plainly repugnant to Nature, and dependent on a dietary regimen which is the foe of Nature. The true and only balsam perfectly purges out and removes that which is separated, restoring the body to its original condition by the accession of fresh hA^axn. — Chirurgin Magna, Pars. III., Lib. V.
Manual concerning the Philosophers' Stone. 103
completely as possible by means of stibium, after the manner of the alchemists, so that you may suffer no harm from its impurity. Afterwards, resolve it in the stomach of the ostrich, which is born in the earth, and is strengthened in its virtue by the sharpness of the eagle. When the electrum is consumed, and, after its solution has acquired the colour of the calendula, do not forget to reduce it into a spiritual pellucid essence, which, indeed, is like amber. Then add half as much of the spread eagle as the corporal electrum weighed before its preparation. Frequently extract from it the stomach of the ostrich, by which means your electrum becomes continually more and more spiritual. But when the stomach of the ostrich becomes weary with labour, it is necessary to refresh it and always to abstract it. Lastly, when it again loses its sharpness, add tartarised quintessence, but so that at the height of four fingers it may be deprived of its redness, and may pass over together with it. Do this for so long a time and so often until it grows white of itself. When, now, it is enough (for you will see with your eyes how it will gradually fit itself for sublimation), and you have this sign, sublimate. Thus the electrum is turned into the whiteness of the exalted eagle, and with very little labour it is transferred and transmuted. Now, this is what we seek in order to use it in our medical practice. With this you will be able to succeed in many diseases which refuse to yield to vulgar medical treatment. You will also be able to convert this into a water, into an oil, and into a red powder, and to use it for all purposes for which you require it in medicine.
But I say to you in truth that there is no better foundation for all medicine than lies hid in electrum. Although I do not deny, nay, I write it in my other books, that great secrets lie concealed in other mineral bodies as well ; yet they require greater and longer labour, and the right use of them is not easy, especially to the unskilled ; so that if any one attempts them he causes more harm than good. For this reason it is not advisable that every alchemist should seek to practise the art of medicine when he has no acquaintance with it. Some prohibitory method should be devised which might debar such imaginary physicians. I, indeed, will not take their blame, or recognise them as disciples, since they do not pursue the truth, but I hold them as known deceivers, and lazy vagabonds, who take the bread out of the mouth of true disciples, and do harm to such deliberately, and think nothing of conscience or of art. In the prepared electrum we have described there lies hid so much power of healing men that no surer or more excellent medicine can be found in the whole worid. The Galenists, indeed, those drug-selling doctors, call it poison and oppose it, not from any knowledge of it, but from mere pride and folly. I grant, indeed, that there is a poison in its preparation, as great as, or greater, than that of the Tyrian serpent which forms an ingredient in theriaca. But that after its preparation the poison remains has not been proved. For Nature, though by some blockheads this is not understood, always inclines to her own perfection, and much more, therefore, may be brought to perfection by proper methods. What is more, I grant that
1 04 The Hermetic and Alchemical Writings of Paracelsus.
after its preparation it is a greater and more potent poison than before ; but it is such a poison as seeks after its like, to find out fixed and other incurable diseases, and to expel them. It does not suffer the disease to speed its course and do injury, but as if it were an enemy to the disease it attracts the kindred matter to itself, consumes it from the very roots, and washes it as soap washes the spots from a foul rag, along with which spots the soap retires also, leaving the rag pure, uninjured, clean, and fair to look upon. So, then, this poison, as you say, has a far different and better effect than your axungia which you employ to cure the French disease, anointing more frequently than the currier does a hide. This arcanum, which lies hid in this , medicament, has within it a well-proportioned, well-prepared, and excellent essence, which can be compared to no poison, unless one understands it, as I said before ; and it is as different from your quicksilver, which you use as an ointment, and from your precipitate, in virtue and efficacy, as heaven from earth. It is, therefore, called, and really is, a medicine blessed by God, which has not been revealed to all. It is better compounded than that dirty medicine which the slowly walking doctor has in his gown, or has filtered through his fillet or hood. Moreover, this blessed medicine has thrice greater force and virtue for operating in all diseases, however they may be called, than all the drug shops you ever saw. But I did not find this in idleness, by sitting still, and by sloth, nor did I find it in an urinal, but by travelling, or, as you say, by wandering, and by much diligence and labour it was necessary for me to learn it, so that I might know and not merely think. But you suck your medicine out of the old cushion and bolster on which some old witch has sat who has covered your celestial head with a blue hat for medicine and breathed on you. So, then, I shall never regret my travels, and I shall remain your master and follow in the steps of Machaon, which, indeed, spring from the light of Nature as a flower from the warmth of the sun. But in order that my proposed task may not be delayed and remain imperfect, ob- serve further how the thing must be done, and what power and property of medicine Nature has given to the Philosophers' Stone, and how it leads on to its end.
Here follows the remainder of the Preparation.
Having destroyed your electrum, as aforesaid, if you wish to proceed urther, in order that you may come to the desired end, take the electrum which has been destroyed and rendered evanescent, as much of it as you wish to bring to perfection, place it in the Philosophic Egg, and seal it closely so that nothing may evaporate. Stand it in Athanor until, without any addition, it begins of itself to be.resolved from above, so that it looks like an island in the midst of that sea, gradually decreasing every day, and at last being changed into the resemblance of blacking. This black substance is the bird which flies by night without wings, which the first dew from heaven, with its constant influence, its ascent and descent, has changed into the blackness of a
Manual concerning the Philosopher^ Stone. 105
crow's head. Then it assumes the tail of a peacock, and subsequently acquires the wings of a swan. Lastly, it takes the highest red colour in the whole world, which is the sign of its fiery nature, whereby it drives out all the acci- dents of the body, and warms again the cold and dead limbs.
Such a preparation, according to the opinion of all philosophers, is made in a single vessel, in a single furnace, in a single fire, the vaporous fire never being allowed to cease.
So this medicine is as if heavenly and perfect, or at least can become more perfect than the moon, by its own flesh and blood, and by the interior fire being turned outwards and prolonged, as was just now said, whereby all the impurities of metals are washed away, and the occult properties of the same are made manifest. For this more than perfect medicine is all-powerful, penetrates all things, and infuses health at the same time as it expels all disease and evil. In this respect no medicine on earth is like it. In this, therefore, exercise yourself and be strenuous, for this will bring you praise and glory, and you will not be a mere quack, but a real scientist, and, more- over, you will be compelled to love your neighbour. For such a divine secret no one can perceive and understand without divine aid, since its virtue is unspeaTsable and infinite, and by it Almighty God is known.
Know, too, that no solution will take place in your electrum unless it thrice runs perfectly through the sphere of the seven planets. This number is necessary for it, and this it must fulfil. Attend, therefore, to the preparation, which is the cause of the solution, and for your glorified, destroyed, and spiritualised electrum use the tartarised arcanum for washing off superfluities which accrue in the course of preparation, so that your labour may not be in vain. Of the arcanum of the tartar nothing will remain, only you must proceed circularly with it according to the number mentioned. Thus, easily of itself is produced in the philosophic &g% and the vapour of fire the philosophic water, which the philosophers call aqua viscosa ; it will also coagulate itself, and represent all colours, so that at last it is adorned with the deepest red. I am forbidden to write more to you on this mystery, such is the command of the Divine Power. Assuredly is this art the gift of God. On this account it is not all who understand it. God gives it to whom He will, and suff'ers no one to extort it from Him by violence. He alone will have honour in this work ; Whose name be for ever blessed. Amen.
Here follows the Use of the Stone. And now it is necessary that I should write concerning the use of this medicine, and concerning its weight. You must know that the dose of this medicine is so small and so light as is scarcely credible. It should only be taken in wine, or something of that kind, and always in the smallest quantity on account of its celestial power, virtue, and efficacy. For it is only revealed to man for this reason, that nothing imperfect should remain in Nature, and it has been so provided and predestined by God that its virtue and arcanum
io6 The Hermetic and Alchemical Writings of Paracelsus.
should be produced by art, in order that to man, made hi the image of God, all created things should be made to do service, and that before all else God's almighty power should be known. Whosoever, therefore, has intellect from God, to him this medicine shall be given. That ignorant Galenist, Beanus, will not be able to comprehend it, nay, he will turn from it in disgust. For all his works are works of darkness, while this work takes effect and acts in the light of Nature. And so, now, in brief but true words, you have the root and origin of all true medicine, which no one shall take from me, even though Rhasis with all his base progeny should go mad, and Galen be bitter as gall. Let Avicenna gnash his teeth, and Mesne in a word measure the length and breadth, it will be too high for all of them, and Theophrastus will stand by the truth. On the contrary, the lame works of the ointment-people, and the unctions of the phy- sicians and doctors, with all their pomp and authority, shall go to utter destruction.
There is only one thing more to say, since to many this description of mine will appear obscure. You will say, O my Theophrastus, you speak too briefly and abstrusely to me. I know your discourses, how correctly you im- part your subjects and your secrets. Wherefore this description will be of no avail for me. To this I answer that pearls are not for swine, nor a long tail for a goat. Nature has not seen fit to bestow them. Wherefore I say that to whomsoever it has been given by God, he will find sufficiently and above measure, more than he wished for. I write this by way of initiation. Follow with foresight, and avoid not study and labour, nor let the parade of fools lead you astray, nor the diligence which is necessary turn you away. By con- stant meditation many things are found out, and this is not without its reward. So use to a good purpose what I here give you ; let it be to you a fountain, and then you will have no need to drink from the troughs of the pill-sellers, nor will your lot be with the body-snatchers, but you will be able to serve your neighbour well, and to give praise and honour to God.
These things I determined to set down briefly, in my book on the Phil- osophers' Stone, lest men might think that Theophrastus cured many diseases by diabolical methods of treatment. If you follow me rightly, you will do the same, and your medicine will be like the air which pervades and penetrates all that lies open to it, and is in all things, drives away all fixed diseases, and mingles itself radically with them, so that health takes the place of disease and follows it. From this fountain springs forth the True Aurum Potabile,* and nothing better can anywhere be found. Take this as faithful advice, and do not annihilate Theophrastus before you know who he is. I am unwilling to set down more in this book, even though it might be necessary to say some- thing, and to philosophise somewhat concerning the aurum potabile and the
» The lungs, the liver, the spleen, and the reins may all be sustained and nourished by potable gold, which preparation all physicians ought to have by them, because no physician is of any consideration who is without it. I am acquainted with its preparation and am possessed thereof. It would not yet be advantageous to publish it, but time will perhaps reveal it. — Chiruygia Magna, Part I., Tract I., c. 17.
Manual concerning the Philosophers' Stone. 107
liquor solis* I only wished to note these things here, and if you prepare them rightly they are not to be despised in their powers. But since other of my books treat of these secrets and make them sufficiently clear, namely, what a true physician ought to know, I will let the matter rest, hoping that this book may not be altogether without fruit, nay, that it may be of use to the Sons of THE Doctrine. May God grant His grace, to His own honour and glory ! Amen.
• According to the treatise entitled De Male Ciiraiis Aegris Eesiituendis^ Lib. III., c. 30, Paracelsus in some cases made use of the Liquor Soils for the cure of leprosy.
Here ends the Manual concerning the Medicinal Stone of the
Philosophers.
A BOOK CONCERNING LONG LIFE*
SEEING that certain medicines are discovered which preserve the human body for a second and subsequent periods of life, which also protect it altogether from diseases, corruptions, superfluities, and other diminu- tions of its powers ; nay, even when these infirmities and corruptions have broken in upon it, take them away, every physician must carefully study these medicines, and learn them from the very foundations. Indeed, number- less wearisome diseases and accidents of all kinds are taken away and extirpated from the very roots by this conservation of life.
So, then, when we propose to write concerning the preparation for a long life it must be understood that we do this in two ways. The one is theoretical, the other practical ; for the subject of long life can be understood in both of these ways. And no physician ought to wonder that life can be prolonged — this also for two reasons. One is, that no fixed limit has been laid down for us, so that on some pre-determined day we must die ; nor is this left in our own power. The other reason is, that we have medicine from Him who has made us, by means of which we can keep the body in that state of soundness wherein it was created, and expel from it all diseases whatsoever.
Now from this it may be gathered that death brings with it no disease, nor is it the cause of any. On the other hand, no disease causes death. And although the two coexist together, they are still no more to be compared one with the other than fire and water. They are no more akin one to another, nor do they agree better together. Natural sickness abhors death, and every member of the body avoids it. Death, then, is something distinct from disease. So far as relates to our present purpose what we wish is .to speak to our own disciples from experience. We would speak to men who know those properties of things which are discovered by the highest art and by daily practice. To the mere pretenders and presumptuous men of medicine all these matters are perfectly occult and unknown. So it is that we write only for our own disciples, and not for those others. It is more
* The Geneva folio contains a considerable literature on the subject of long life, and this, as it will be readily understood, is full of repetitions and unimportant variations. At the same time, there is much in it which is only partially represented by the treatise translated in the text, so much, indeed, that it exceeds the reasonable limits of foot-notes, and it has, therefore, been thought better to print the Book Concerning Long Life^\ACv:\^ pretends to be complete in itself, without annotations of any kind, and to reserve the additional materials to be dealt with in a separate appendix.
A Book concerning Long Life. 109
certain than certainty itself that the restoration and renovation of the body do take place, and that by these processes the whole frame can be transmuted to something better. In like manner, we see with our eyes that all metals are in their bodies purged so that they are protected from rust, and that even wood and the dead bodies of corpses are embalmed so that they suffer no further decay.
If, therefore, such things as these are possible to Nature, why should any one shrink from our writings, supported, as they are, by examples, although put in a brief space, or stand aloof from them because we draw a comparison between the bodies of metals and those of men ? We do not suppose them to be one and the same. We know that they are altogether different ; but in both we see the same method of conservation, and this is just what would have been inferred from experience, for if a dead body, by means of embalming, can be conserved, by how much more can a living one be kept from decay ?
First, then, it should be known that this conservation, so far as it refers to the body of man, is to be considered in three parts : firstly, with regard to early youth; secondly, with regard to middle age; and thirdly, with regard to old age. Hence it can be understood why we begin severally from youth, from middle age, or from old age, since the end cannot be expected at any deter- minate period of life. The young life is sometimes destroyed in the mother's womb, sometimes in the cradle, sometimes during the period of growth, and sometimes, again, by the inordinate use of food or drink, whereby the nature being depraved and the strength diminished, it fails to reach the true limit of human existence. In a case of this kind the physician cannot but compare this period of life to old age, because it is equally defective and stunted in its nature. When, therefore, as often happens, children are born diminutive and sickly from their mother's womb, directly they come to the light they ought to be imbued with these conservating substances, by smearing the mother's nipples therewith, as is more fully explained in our practical method. By this method life and strength can be promoted, just as they can in the case of old men who were not so treated in their infancy. But in the matter of bodily power there is considerable resemblance between the old man's last span of life and that early period in which children are sometimes so broken down that they cannot attain to old age unless that first period of existence be fortified for them.
That is considered middle age when the body has ceased to grow and gray hairs begin to appear. At that time should anything occur to weaken or break up this period of existence, such as excessive work or debauchery, a similar method of treatment should be adopted before old age supervenes. If there be too long delay old age may never be reached at all, because that aid came too late.
The final period of life may be said to begin when the hair grows gray, and it lasts up to death. If this stage be complicated with weakness and decay, again the same method must be adopted in good season. But where the
no The Hermetic mid Alchemical Writings of Paracelsus.
powers are sound and strong the method of conservation need only be used in proportion to the requirements. This, then, is the three-fold division of life to which we alluded ; and in whatever period the regimen of conservation shall have begun, in each alike existence starts afresh from youth, and goes through the different stages according to its limits.
Now, although we are supposed to be talking with our own disciples, yet this argument, amongst others, might be brought against us by empirics. Since we have such a means of attaining long life and driving away disease and death, how comes it that so many princes, emperors, kings, and other great persons die premature deaths ? Why do they suffer from infirmities when they could purchase immunity for money, and even ward off impending death ? We answer those who make such enquiries thus : We have never read or heard of a prince or king who used these remedies, with the single exception of Hermes Trismegistus. Many others have existed, as we point out in our book on Restorations, but they are unknown to the dwellers upon earth. And, though we do not consider them as a solution of the difficulty, yet still it must be re- membered that the physicians of these emperors and princes understand less about medicine than the clowns who spend their lives in the fields. Hence it happens that they more frequently promote and conduct their princes and heroes to death than to life. Acting upon the advice of their medical men, it would be quite impossible for them to reach their proper period of life, and this on account of the ignorance of the faculty, who are physicians only in name. The argument, we repeat, is not thus answered ; but we might also put forward the irregular life of princes, who often shorten their own existence, and this more as a punishment than through devotion. Then, too, there are many princes to whom these and the like remedies are altogether unknown.
By these three cases we consider that we have answered the argument advanced against us.
In what has been just said, we desire to point out not that this three-fold division of the periods of life is alone to be considered, but also something else which is by far more important, and this in two ways : one, namely, where bodies lay themselves open to diseases by irregular life, whence proceed dropsy, jaundice, gout, the falling sickness, pleurisy, and other like diseases, chronic or acute. Not only the division of the periods of life, but each disease in particular has to be taken into account by itself.
In the other case diseases occur in conjunction with irregular life through the seasons or by means of accidents, as in the instance of pestilence, mania, and other visitations which are destructive of life. These two methods involve the process of long life. In this way we shall have to understand what diseases arise naturally and what from external causes connected with Nature; then those which derive their origin from something beyond Nature, as from incantations and superstitious practices, about which last there will be much more to say. For where such a disease occurs it must often be considered as a punishment, and on this account is not curable. We admonish our disciples
A Book concerning Long Life. 1 1 1
to abstain from such practices. But so far as the visitation proceeds from Nature, this we teach how to cure and guard against by natural means.
Although we know and do not forget the effect of rings, images, and the like, which guard life against death, still we set down nothing on that subject here, but pass it by, because it has to do with astronomy. We speak, how- ever, of these matters elsewhere, and proceed by another method, which is well worthy of all attention.
We first set aside diseases which do not arise from the bodily constitution, or from debility, but from some other source, before we speak of means of conservation. So, too, secret diseases will have to be examined. If they were diseases like gout in the feet or the hands, falling sickness, etc., they would not have to be set aside on these grounds, but would be cured by methods of conservation. So, then, there are three different classes of disease : one of a long-standing character, such as fevers, hyposarcee, jaundices, and the like ; another of diseases proceeding from within, as pestilences, pleurisy, abscesses, and so on; and a third of chronic diseases, as gout, falling sickness, and others of like nature. The first we must pass over, for the second prescribe remedies, and in the third case suggest methods of conservation, so that they may be guarded against.
Then, again, we must not omit those diseases which have a mental origin, and arise from the sufferer's own imagination, or from that of another person, as in the case of incantations, superstitions, and the like.
With such a division as this, it must be understood, by way of conserva- tion, that those diseases which have a mental origin are in like manner removed by mental treatment : those which proceed from the patient's own ideas, by some objective mode of treatment ; those which arise from imagina- tion, by imaginations ; and those which arise from incantations, by counter- incantations ; while those which come from superstitions have to be relieved and cured by counter-superstitions. Then, after ailments of this kind have been removed from the body, there follow at once seven means of preservation, one directed to the natural strength or weakness ; another against casual or accidental diseases, and the like, with the view of guarding against them for the future ; a third against mental attacks ; a fourth against incantations ; a fifth against imaginations ; a sixth against the patient's own notions ; and the seventh against superstitions.
Marvel not that no mention is here made of temperaments, because the preservation of the whole body does not depend upon these, or upon their proportions, but rests on the virtue of Nature alone, from which all other excellencies arise. For the sole virtue is that which resuscitates and re-kindles the humours, which are four in number, but of which no account need be taken in medicine. The physician who bases his treatment on the natural temperaments may be fitly compared to a person who extinguishes a fire and leaves coals still burning. It is better worth considering how to preserve the root than the branches of a tree, because from the root the strength of the tree
112 The Hermetic and Alchemical Writings of Paracelsus.
issues forth. If by chance anything happens to the branches — as may occur to the root of life from the temperament and the humours — this is merely an accident which in no way brings health, but rather takes it away. That we said was to be guarded against, when we were speaking of the three classes of disease, with the idea of resuscitating and re-kindling the life of the root, and, together with the branches, deriving its own nutriment thence, according as the complex qualities suggest their own remedies. When we seek to compare a short life with a long one it is necessary to know what life is, where it is, and how it may be diminished or augmented, as also whether it is something analogous to sight, touch, taste and smell. Judging by Nature, it would be impossible for us to know what it is which produces sight, and how it supplies it, as we have set down in our treatise on the Bodily Faculties, or which of those powers possessed by the body can be investigated by natural means. It is not so with life, because life does not derive its origin from natural seed, but has a spiritual source, though its origin is still natural. It is just as when the flint is struck by the steel, the fire leaps forth. There is no fire in either, and yet fire is produced from them. They are not fiery by nature, neither in their elements nor in their combinations are they combus- tible bodies ; they rather resist fire more than other stones and metals do, as is seen in their transmutations, wherein no fire is elicited or can be obtained. None otherwise life takes its origin from something wherein is no life, as from the seed, the root, the sperm, and the like, just as the spark comes from the flint by the force of the ens, not of the esse. So, also, the life of man proceeds from the ens.
And then one has to consider whether this life can be produced, improved, or strengthened, seeing it is an incorporeal, volatile something, like a fire to which the more wood you supply the more fiercely it burns. In like manner, life, the more of the humour of life it has, the more the spirit of life abounds in that life. Hone the fire bursts forth from some substance in which is no fire, it is impossible for us to know. Some think that it is due merely to hardness ; but how this can be the cause of a substance supplying that which is not contained in it, is not a subject for discussion in this place, where we treat solely concerning life.
Since, then, we see that life is, as it were, a burning and living fire, in this way it is illustrated to us in a material fashion and in a sense which comes under our ocular observation, that life belongs to the same category as fire, and we know that fire lives in wood, as also in resins and oily substances. None otherwise life according to its goodness or evil is strong or weak. Whatever of good or evil fire there is in it, as in the wood, we are able naturally to amend, or to add that in which it delights, or by which it will be rekindled ; we can regulate it at our pleasure, can supply something stronger and stronger when another thing fails, substituting something else in its place exactly as the fire is renovated with fresh wood. Though it had been well nigh extinguished down to its last spark, it is again kindled, and burns more
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brightly than before. It is increased by those replenishments, or by any other mode of regulation we see fit to adopt.
Nor let us think that we must die on some precise day, sooner or later, or that it is derogatory that a Christian should believe it possible to prolong life by medicaments created by God for that purpose. Nay, it is altogether a mark of idolatry or of idiotcy not to believe that this is put in our power, just as we said above of fire. Our only defect is that we do not know the special kinds of wood by which we can kindle our life. It is not against Nature that we should live until the renovation of the world : it only passes our com- prehension. For the most part we lack wisdom, so that we are unable to judge what there is in existence which is useful for us, especially since we altogether ignore our powers in this respect. Adam, whom we think the wisest of mortal men, had perfect knowledge of these matters. Although he was deprived of the tree of life, this is not a matter of theology, but of medicine. There is a natural tree of life —the tree of the soul.
Since, then, we are writing and teaching about long life, we should, in due course, at this point consider that kingdoms, districts, states, and valleys more or less contribute to the prolongation of existence. Some are more useful for the purpose than others. They affbrd more joy, more fresh air, and humours which are healthful to life. Among these exist causes which we ought to understand, connected with the land, the elements, the winds, the stars, and so on, which can make life longer than the common span of human existence. From the earth is produced everything that nourishes and supports our life ; and also that which destroys it and makes it perish. Hence we can gather that evil arises to our bodies not only from such things as poison and opiates, but from those things by which life is chiefly supported, as from gold and balm. Nor should it be thought that medicaments were created only for use against disease, as, for example, the Tyrian remedy against poison, nor should it be inferred that these have no operation in healthy bodies. For we should know that to keep the body in health just as many things have grown up as for taking away health. We can, by our daily food and drink, at one time injure our bodies, at another benefit them and keep them in health, ac- cording to our use or abuse of these things. Whatever we use of these elementary things becomes useful or hurtful to us according to our reception of them. For whatever the fire in us consumes as it burns, that the fire restores to us when it is extinguished. Whatever loss is brought about by the one or the other the air itself compensates. It never refuses life or deserts us ; it is we who do this for ourselves when we withdraw from the air. In this way, whatever one element takes away from us, some other element supplies in the way of conservation ; and by an alternation of this kind those elements are regulated, so that they may do us as little harm and as much good as possible.
And although the air may sometimes destroy us by the infection with which it is occasionally contaminated, still we are able to discover this, and VOL, II, I
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even in another direction turn it to our advantage. The air is both particular and universal, good in one place, bad in another, just as one land is better than another. In like manner, it is compared with water, which, like the air, is sometimes to be avoided by us, and the same is the case with fire. For from one kind of wood a better and more healthful flame proceeds than from another. So, also, influences and the stars above ought to be understood, since they have the power of breaking up our health in different ways, and of destroying our health. In like manner, it must be remarked, that among these some have the power of conferring health and of prolonging life. For there is no section, species, or kind so bad but that some good also exists therein, though we are not able to twist and turn this, or to regulate it for our advantage, as, for instance, that we should be able to appropriate to ourselves Jupiter and to reject Mars, or to select for ourselves other useful and convenient stars, as we do with herbs, some of which we choose and others we reject. We have not the same kind of power over superior objects of rejecting the one and se- lecting another ; though even here we have some power when we bring it about through some means that they exert their influence on the inclinations, as when we use the rings or images of the planets, and other methods which we will explain more fully and clearly as we write. Furthermore, too, it must be considered that sometimes our life depends upon the aforesaid causes, and similar ones, either to be diminished or prolonged. We will say at greater length what good or evil can result to us from these, so that we may be able to understand the powers of God and His creation ; not that we would pre- sume to scrutinise these from their foundation, or fully describe them from the beginning, but only give some fragmentary thoughts concerning them.
More at length we have to consider in what essential way such things as diet, medicines, places of habitation, and the higher bodies exert their influence over us, so that we may be able to avail ourselves of the virtues contained in them, and to extend our life, and understand what their influence is, as also how they are able to do us good and help us. Their virtue far exceeds ours, because it is less subject to any sensible virtue, and it may help us just as a log is not able to burn unless some oiliness survives in it. The virtues of the things we have spoken about by far surpass ours in their consummate strength, and this in the following way : Their essence and property, their nature and quality, are incorruptible and permanent, since they do not die like mere sensible bodies, or as man dies, who is deprived of life and stripped of all his powers when his body becomes a corpse. Yet herbs and like objects do not perish essentially. For the substance of these things, even when the material body putrefies, remains, an incorrupted essence indeed, in the earth, passing on in turn to its own like until the remaining earth is consumed. They are taken up for its use, and their essence passes through their decaying bodies into the earth. But in the case of man, his virtue, essence, and properties do not remain with his corpse, but withdraw themselves from decay.
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Hence it is gathered that we are not able to receive into our bodies the essence of herbs and the Hke, so that those bodies may be increased and nourished by the virtues of those herbs, simply because we receive the properties of the herbs, so that if one takes a pound of the quintessence of hellebore it relaxes the body as that herb does, or if a man eats gold his body shall become golden. By no means. Here is the difference : the one is appropriated, and the other remains in a material form within the body, with all its virtues abiding in itself. This is an essence, not a property, but a certain esse from which is produced an essence endowed with all its properties and appropriate natural gifts. Such an essence, when it has entered the body, mingles with the humours for sustaining the spiritual life. This essence is a humour, and constitutes the life of the thing, and for this reason the two humours combine in one, and agree in their intermixture so that the inner receives the esse of the outer. The one is united inseparably with the other, just as one wine is mixed with another. Moreover, it must be remarked that consumption goes forth from that body because the humours of man's body are always mortal, and liable to decay ; whence it occurs that essences are deteriorated and weakened for the future. There are, then, in this one two contrary things, whereof one is corruptible as the humour of life, but the other, which is fixed, consists of the essences of things, their humours, and liquids. That which is fixed gives assistance until it is consumed, just as talc does, which fire has no power to injure, but, nevertheless, in process of time it is consumed in another way. With regard to long life, we complain bitterly, because we are deprived of the power to understand what we should take when weakness seizes on the fixed substance, and we become weak, like a lion worn out with a long fight, and no more abounding in strength, or when we have no wood to add to a fire that is going out.
We know that there are some medicines, and some regions in which there is no death, in others it is slow, and life is very long because the harmonies which prolong life are in these places most abundant. Although there are in these places some who are mortal, still they live a very long time, concerning whom I do not purpose at present to write more fully. We should know also that some persons are immortal, so that we ought to learn what is mortal and what is not, as also what the grades of the universe are, what vast natural powers exist therein, and how supremely man may be beautified by a long life. This can be understood in two ways. That is mortal which cannot remain until the destruction of the world. That is immortal which will await such destruction, though these very things are themselves mortal. This lower world is not going to remain for ever in its substance. What is born therein is divided into mortal and immortal, so far as natural things are concerned only in common speech. For the world is not one and undivided, but partitioned off into regions, namely, Paradise and the outer world. In the latter we live with such hope as we can. But in Paradise, which is the other world, there is no death. This is no miracle, but purely natural, because the
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nature of that world allows it. Just as our gold preserves one from leprosy, so does Paradise preserve us from death, hot by a miracle in either case. Nor must it be understood as though our dead body was to rise, which would be a miracle, as we have said in our book on Heaven and Earth. It is most necessary we should know that in Paradise is born a being immortal in its substance. Moreover, in the essence of the outer world we have nothing but a fixed essence and a corruptible body, which are both preserved in Paradise. But to write much about this belongs not to our experience, beyond what the earthy essence teaches, which affords a centre. Nor ought we to discuss at length about these matters, since they far exceed our imagination, and every faculty which seeks to learn whilst on earth the order of Paradise. We speak of these things after a spiritual manner, rather in a dream than waking, and only for this reason to shew that the life there is enduring, up to the consum- mation, or perhaps beyond it, but this is to us occult.
Whatever, then, is from Paradise is able to render our life immortal, and not the Nile itself could wash away that attribute or despoil us of that virtue. We are by our materiality, by our place of abode, and by our pursuits deprived of a certain amount of power, and so we will not write further about these matters. Still, we will endeavour to teach in the sequel about a long life, so far as it shall be in our power to look into the matter, leaving those things which we are not able to grasp, and rather considering the predestination of each in particular.
In order to write more fundamentally concerning long life, weighing everything that conserves and defends it, it should be known that mind and being are the two methods by which soundness is either taken away or secured. In these two the health of our whole body, and everything that we do, is established. Out of the mind those matters regulate us which are therefrom produced, which also specially belong to it, as incantation, imagination, thoughts, and influences, all of which operate in the mental sphere. From the being those things govern us which belong to that department, such as the complexions, the qualities, the limbs, and the bones. Furthermore, this must be known and understood, that incantation, estimations, imagination, and influences are submerged in our mind when our thoughts are so plentiful and so powerful as to master our reason and our mind. So, too, from the most powerful forces of imagination, estimation, and incantation, the reason is submerged like the fragrance from the rose, whence it happens that it intro- duces syncope and madness amongst its influences, and so rules in the mind that it masters it and dominates it, not because it is produced in the mind, as the three preceding things are, but it has such a power of inclination, that it can turn it to good or evil, just as the sun shining through some glass tints according to its own nature whatever is contained in it. No otherwise does our mind exert a transmuting power according to its natural life, like ice melting in the sun. Those things which proceed from the being bring to us bodily infirmities from our complexions and qualities, which complexions
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originally arise from the being, and this is conserved by the humours, accord- ing to the bodily organisation.
It is in no way necessary to consider diseases of this kind, or the origins, beginnings, and essences of the mind and the being, nor again to inquire what the cholera is, or the phlegm, or the blood, or melancholy, but only to proceed generically, as will be shewn below. First, then, we will approach our practical method, because those other matters have no relevance to mental aflfairs, or mental things to them. So we will assign to bodily things each its own substantial medium, and, while remaining silent about mental things, we will point out the effect which these others have in the curative process. Understand, then, that the bodily substance must be conserved in the humour alone, as being that wherein is the life, and from which the complexions, and so on, are regulated. It is not the complexions or the qualities that have to be conserved or purified, nor need the losses of the liver or the spleen to be taken into consideration. Conservation itself removes all these things, and blots out all defects of a similar kind, together with all that is superfluous in the body, and thus reduces it to a state of equilibrium. Conservation of this kind does not operate thus by means of some grand specific of its own, but by means of its altogether incorruptible essence.
We determine, therefore, to forget for the present higher matters, and to point out the practical method in its due order. Here the regimen must be first of all preserved, afterwards the disposition of the body must be considered, and thirdly, medicine. On these three the conservation is to be established. Regimen, from which we start, as regards regions, scarcely comes into the question amongst other matters, as it needs the least precautions, and only the convenient order and disposition of medicine. We put, therefore, our chief trust in that medicine which not only conserves man in youth, but also affects brutes. The chief essence of the same, which is present in natural objects, kindles the body with so excellent a virtue that no strength or virility can be wanting to it. At the same time no disease can affect it, since, through the conservation of youth, no decay is suffered to take place, no putrefaction can occur, no disease arises. It does not even admit the excrescence of super- fluities, whence it follows that no disease proceeds from superabundance, whilst, at the same time, it prevents the body from being corrupted, and so no evil can arise from corruption. Finally, it so protects the body that none of those diseases can enter which flow out from imagination or impression. In like manner, those diseases which proceed from tartarus are unable to adhere to it, and if any has fastened upon it beforehand it is removed. When you have once received what we lay down concerning a long life, there is nothing left which you can wish to understand from common sense, since we disclose our meaning only to those who have a good and extensive knowledge. Now, then, we will explain our method and practice as briefly as possible, though they will not be intelligible by common persons. We write only for those whose intelligence is above the average.
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Its practical use is that one dram of this conservation should be taken once every month in the best wine, if the nature, up to that time, has not become debilitated. If decline has commenced, a dram should be taken every week. In the same way, if ninety or a hundred years have been reached, the same quantity mentioned above should be taken every three days. It should be carefully noted that if any one has been deprived of virile powers, the weight should be increased as necessary. For the natural power of man is virile in its own degree, and more potent for suffering in one than in another. All this must be taken into account in cases of conservation for the reason we have mentioned in the words preceding. Sometimes the constitution of a man is so weak that he cannot be conserved, as in the case of those who from birth have no good foundation or root. As a sponge cannot admit fire in the same way as wood does, so these persons do not admit of conservation in the same way as others do. So, then, though the medicine be perfect, still, on account of defect in the subject, in the way of constitution and perfection as required by Nature, the operation is weakened.
Concerning the female sex, too, it should be understood that, so long as this method of imagination is applied, the menses will not fail for another period of life, nor yet fecundity for conceiving and bearing children ; provided only that the women, by their natural constitution, are qualified for this. For the spirit of life which is in them expels every contrary influence and conforms everything as it ought.
So, too, of the yet unborn foetus. If at birth it be thus conserved it ac- quires a thoroughly sound constitution, proof against all diseases and preserved for a long life.
A long life depends on three things : the vital spirit which conserves life in us all : after this arise the different temperaments and qualities, like the trunk and branches from a single root. We place the reception of con- servation herein, and endeavour to defend the rational spirit, by our conservation of the nature, from all those accidents which could be occasioned by temperament, such as excessive sorrow or joy, which arise from the humours. These, again, are fourfold, varying with the temperament and the qualities, and so on. For these no special medicine need be used. If the vital spirit only be conserved, these vital humours are conserved also, and if these exist without any defect, no perverted elements, such as temperaments, can arise. So, by this method, the body, and all that is therein, is rendered sound and healthy. Hence, too, it happens that no evil can occur to the rational spirit through the aggravation of the body, but it is conserved in a good essence and nature, just as it can easily be understood that it will be con- served with all its faculties, such as sight, hearing, taste, etc., in due pro- portion. The process of conservation, then, which we have already mentioned, we describe in two wa)'s, one by means of simples, the other by arcana. Yet, we would not wish to separate altogether simples from arcana, but, on the contrary, join them together, since simples of themselves have such marvel-
A Book concerning Long Life. iig
lous virtues and powers that some of them conserve for forty years, others for a hundred, and this, so far as conservation is concerned, we place on a par with the powers of the arcana. The essence of such simples which secure so long a life we consider in no way inferior to an arcanum. Take, for instance, the leaves of the daura, which prevent those who use it from dying for a hundred and twenty years. Its virtues we describe in the treatise on the Nature of Things, and here, for the most part, we preserve silence about them on the account of the incredulity of men. In the same way the flower of the secta croa brings a hundred years to those who use it, whether they be of lesser or longer age. There are many more of these no less worthy of regard which we do not set down here. The arcana, it is true, have greater powers . of conservation than the simples we have named, because they fortify and nourish the radical humours more than the simples do, just as flesh and herbs nourish men, but in unequal degrees, since one has more power than the other, but Nature derives satisfaction from this rather than from that, and partakes of it with greater advantage. We give the recipe, then, for conservation during two or three periods of existence, for men or for women, as follows : — Take of cut flowers §j. ; of leaves of the daura Sv. ; of essence of gold and of pearls each gss. ; of the quintessence of safi"ron, chelidony, and balm, each 5 v. Mix them all together according to the artistic method, and keep as a compound for use, in glass vessels as above. This medicine is also sufficient to cure and to drive out any accidental diseases which may sub- sequently occur in the subject.
Now we have to speak of mental afi"ections and assign to each its special remedy. Mental diseases, either those which proceed from the mind or come into the mind from without, may occur in different ways, as we have before said. And though we cannot ascertain exactly the origin and nature of these latter, since they are invisible to our eyes in their seats, and consequently in their powers, still we speak only of their effects which we can see, and of the operations which they shew us. On these we base our practical treatment, saying that their eff'ects are produced in the spirit of the mind (as we have elsewhere remarked), as our mind is merged in them.
We neither wish nor are able to hinder the course of the heavenly bodies, yet we have the power of resisting them, just as a strong wall can be assailed with bombardment and with engines. The sun impresses its influence on a stone. If that stone be thrown into the water, the sun can no longer bring its powers to bear on it, and thus the stone is preserved. Similarly, influence can enter a man in two ways : in one, when it is impressed upon him by ideas. This cannot be hindered, as the grass in the meadows cannot vegetate and grow without the sun. The cause of this we set down in another place. In like manner, there is one kind of influence which conserves and sustains us as nutriment does the body. Such is the influence of the constellations. The other is accidental, and this does us injury by hindering the former so that it cannot exercise its operations upon us. We know this of planets and the like.
1 20 The Hermetic and Alchemical Writings of Paracelsus.
We adopt measures of preservation against them so that their effects may have no power upon us. Such methods of conservation against the planets consist of rings and images specially constructed against their influences. What we have said on the subject of imaginations should be carefully noted. The rings of the planets have power of defending us from accidents, and so affect long life. But they are not satisfactory, for several reasons. And here is something to be known, namely, that the mental influence should be directed to some other object. For example, if Mars should be disposed to destroy me, and there be a mental inclination from him in my mind, which might induce mental disease, I construct my homunculus, that the operation of Mars may be directed to this image, and I may get off safely. It is easier to affect the homunculus, and so the planet is able to work its will more gently and without resistance. It takes the easier course, and leaves the more diffi- cult one. The material is the same by means of the opening that has been made. To this material Mars was inclined with the view of injuring my nature ; but he begins to operate on that which is easier, is satisfied therewith, and remains therein. Other reasons may be assigned for this, but we do not put them forward, since they have no bearing on the conservation of long life.
In this way there is produced a conservation of the mind, that is to say, the heavenly bodies are distorted towards something less resistent, so that the mind may be freed from the heavy yoke of those heavenly bodies by means of which death is often inflicted.
Against incantations, too, we would prescribe something, so that a long life may not be taken away by means of these. Remedies of this kind we have mentioned in several places, not as conservations, but simply for a cure of incantations. But the same is to be understood concerning them as in the case of the malefic stars. Incantations, that is, are to be guarded against in the same way as mental influences transferred to a homunculus. A similar operation holds good in its reversal to that which binds our minds and mental organs and our beings, the seat whereof is in the mind, as we remark in our treatise on Incantations. It must be directed to some other subject, and not to that which we have from the stars, but to its own incantation in the follow- ing manner : I construct a homunculus of wax to serve my purpose, and this I put in its place. Then, whatever attempt is made against me by way of incantation will be fulfilled on this image. For that proceeds from my mind, and the incantation from his mind, so that the minds meet, and on neither side is any harm done, or any effect produced. Under this form we have made clear the mode of resisting and preventing incantations by means of images.
So, too, imagination destroys an imagination directed against us. It may happen that I am being killed by the imagination of another. Such an imagi- nation, which should be fulfilled in me, should be diverted elsewhere, lest health and long life be taken from me thereby. This I illustrate by the follow- ing example. If anyone feels great enmity against me, so as continually to
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wish for my death, and is not an incantator, but still a most persistent enemy, and if I do not know this, but his evil disposition is hidden from me, I, on the other hand, settle my mind in the greatest possible repose, by this method of protection being hostile to none, hurting none. By means of this piety, such great envy which is directed against me cannot be carried out ; for piety is the principal and most consummate means of preservation against bad imagina- tions which can possibly be devised.
Estimation, in like manner, which is in ourselves, may operate in the same way. When I think more of myself than my reason warrants, such estimation is a submerging of my reason, so that I may lose my reason by the inordinate mixture of self-esteem, as we have said elsewhere on the subject of estimation. Against such estimations as these the best method of conservation is not to impose more on the reason than it can bear, which is the way in which such estimations are fulfilled. Here is another method of conservation. For instance, where we make false estimates of God, a subject which surpasses our reason, we betake ourselves to a homunculus directed towards the stars, which homunculus is of the same nature as ourselves, and so our speculation, which might corrupt us, passes to the homunculus. For there is no resistance to such speculations being fulfilled without loss, by a subdivision of the senses existing in me and in the homunculus, with a differ- ence of perfection and imperfection.-
By means of estimations and imaginations many superstitions are ful- filled, which are not impressions, or incantations, or estimations, but simply superstitions capable of being understood by a similar example. I suppose myself imbued with the superstition that when I hear crows chatter on my roof I esteem it the sign of some one's death (there are many similar examples which need not be quoted). This superstition may make me ill myself, or kill my sick friend, the cause whereof I set down in my treatise on Superstitions. My method of conservation is this : that I regard such chattering as natural, and that it does not operate according to the foolish idea of men and of myself. By this means my superstition is destroyed, for it is rendered doubtful when I attribute it to my folly. Nothing destroys superstitions more thoroughly than considering them to be follies. Thus all harm is taken out of them. It is the consensus that leads to action, and this consensus is at once removed if I think of my own simplicity and the folly of such empty credulity. And this does not happen only in the case of crows, but with many other things, which it is not necessary, nor would be useful, to rehearse in a treatise on long life. Enough has been said on the subject of conservations.
As to the fact of our being hard to understand, that happens only to those who understand neither us nor Nature herself. Yet is what we say of some moment. For those who do not understand us on the subject of long life, we decline to teach them more plainly. For those who have any depth, we are conscious that we have written of our processes at sufficient length, and have disclosed them with ample clearness.
1 2 2 The Hermetic and Alchemical Writings of Paracelsus.
Concerning the regimen of food and drink, we will only set down so much as bears on long life, reserving the rest to be treated in another place and by another method. First, it should be known that foods ought to be prepared according to a process, just as medicine, so that they may expel all the superfluities of humours which lie hid and grow in the body. These humours, by means of conservation through food and drink, are completely removed. Next, it is necessary to know that the cures of all internal diseases are accelerated and promoted by suitable medicines, and also by Quintessences. As to the origin of diseases and medicines, we say nothing about these matters here, because they are extant in many parts of our Physics. This only we say, that for a long life the following is the best regimen : moderate diet. We do not give this in detail, because it is well known to every physician. One thing we will add, that food ought to be separated from all its impurity, as we teach in our treatise on the separation of the elements. The use of such separated food with moderate diet exhibits a wonderful sustentation and conservation of life ; it restores the flesh and blood, so that no disease can do harm to the body through external foods, which is not the case with other foods and drinks. The use of such separation of foods for the foundation of a long life we set down for those who wish to live long ; and we do this for many reasons, not necessary to specify here. This we do afiirm here, that this is a regimen by which the complexions of the blood and the flesh are nourished. Nevertheless, conservation belongs to the vital spirit and its humour. Thus we believe we have said enough on the regimen necessary for a long life.
We describe the separations of foods and drinks in the treatise in our Archidoxies on the Separations of the Elements, the pure from the impure. In like manner, in the book on Regimen, in the same place, we set down what may be best and most conveniently adopted for a long life. We do not repeat here what we have written at sufficient length elsewhere.
What air, earth, and elements are best, we will indicate in the same manner. In the element of fire no watery disease can arise, and vice versa. So, in like manner, we must understand of the earth and the air. Whatever lives in the fire is free from other infirmities except those of fire.
What has to be considered, then, and assumed necessarily for practice, is a certain desired equilibrium of elements, wherein long life consists. This is the work of wisdom alone, in which work are comprised the operations of the elements with the perfection of their forces, so that the fire shut up in man shall avail to take away all diseases, drive them out, and keep them at the greatest possible distance. We look upon this work of wisdom as another earthly Paradise, in which no disease could germinate or remain, no venomous animal could dwell or enter, and health could never be destroyed. This we could wish conceded to us by the Lord God, that we might write freely, without the contempt of idiots, what experience has taught us about this work of wisdom. But, on account of those idiots, one has patiently to hold one's tongue with regard to the miracles and marvels of that work of wisdom, wherein is
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reserved the earth of the wise. Since, then, I must be silent about this, I determine to describe it only among my secrets, that it may remain buried within me, though without any end of life.
Thus far have I written on the subject of Long Life for our own and other disciples who are endowed with a happy and subtle intelligence.
Here ends the Book on Long Life.
THE BOOK CONCERNING RENOVATION AND RESTORATION.
By Theophrastus, Philosopher and Physician, of Germany, called Paracelsus the Great.
FIRST of all we must understand what Restoration and Renovation are ; what those things are which restore and renovate, and also what that is which can be renewed and restored in the creation of things. All minerals, indeed, are thus brought back to youth-, are renovated and restored, so that rusted iron can be again brought back to new iron, and the rust or flower of copper into its copper. So, likewise, minium can be brought into lead, and Saturn into Mercury (or, as others read, the calx of Jupiter into tin). In this place, therefore, renovation and restoration signify that process which brings back a destroyed, or rusted, or consumed substance to its youth and its perfect essence. But still this renovation which we have here introduced cannot be in any way compared to that restoration or renovation which we purpose to expound. For though rust and verdigris are not a metal, still none the less in their essence the essence of the metal has not yet perished or been consumed. So, then, that renovation cannot, in this place, be taken for an explanation of restoration and renovation, because in the human race such rustings and ablutions do not o