{"collection":"Alchemy","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/archive_org_hermeticalchemic00para/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/archive_org_hermeticalchemic00para","id":"archive_org_hermeticalchemic00para","license":null,"rights_basis":"archive_org_open:pre_1929_us_pd_heuristic:year=1894","source":"archive_org","source_url":"https://archive.org/details/hermeticalchemic00para","summary":"","tags":["Alchemy","Medicine, Magic, mystic, and spagiric","Occultism"],"text":"^ \n^ \n\n\nDigitized  by  the  Internet  Archive \n\nin  2010  with  funding  from \n\nResearch  Library,  The  Getty  Research  Institute \n\n\nhttp://www.archive,org/details/hermeticalchemicOOpara \n\n\nTHE \n\nHERMETIC  AND  ALCHEMICAL \n\nWRITINGS \n\nOF  '   \u2022 \n\nAUREOLUS    PHILIPPUS    THEOPHRASTUS    BOMBAST, \n\nOF  HOHENHBIM,   CALLED \n\nPARACELSUS   THE    GREAT. \n\nNOW   FOR  THE    FIRST  TIME   FAITHFULLY  TRANSLATED   INTO   ENGLISH. \n\n\nEDITED    WITH     A    BIOGRAPHICAL   PREFACE,    ELUCIDATORY    NOTES,    A    COPIOUS    HERMETIC \n\nVOCABULARY,    AND   INDEX, \n\nBy    ARTHUR    EDWARD    WAITE. \n\n\nIN      T\\\\  u      V  uj-uTfto. \n\nVOL.     I. \nHERMETIC     CHEMISTRY. \n\n\niLonlion  : \n\nJAMES    ELLIOTT   AND    CO., \n\nTEMPLE    CHAMBERS,    FALCON    COURT,    FLEET    STREET,    E.C. \n\n1894. \n\n\nTABLE    OF    CONTENTS \n\n\nVOLUME    I \n\n\nPAGE. \n\nPreface  to  the  English  Translation      ix. \n\nPART    I. \n\nHERMETIC     CHEMISTRY. \n\nThe  Ccelum  Philosophorum,  or  Book  of  Vexations,  concerning-  the \nScience  and  Nature  of  .Alchem)',  and  what  opinion  should  be \nformed  thereof.  Regulated  by  the  Seven  Rules  or  Fundamental \nCanons  according  to  the  Seven  commonly  known  Metals  ;  and \ncontaining  a  Preface,  with  certain  Treatises  and  Appendices     ...         3 \n\nThe  Preface  of  Theophrastus  Paracelsus  to  all  Alchemists  and  readers  of  this  book.  The \nFirst  Canon  :  concerning  the  nature  and  properties  of  Mercur>'.  The  Second  Canon  ;  con- \ncerning the  nature  and  properties  of  Jupiter.  The  Third  Canon  ;  concerning  Mars  and  his \nproperties.  The  Fourth  Canon  :  concerning  Venus  and  her  properties.  The  Fifth  Canon  : \nconcerning  the  nature  and  properties  of  Saturn.  The  Sixth  Canon  :  concerning  Luna  and  the \nproperties  thereof.  The  Seventh  Canon  :  concerning  the  nature  of  Sol  and  its  properties. \nCertain  treatises  and  appendices  arising  out  of  the  Seven  Canons.  God  and  Nature  do \nnothing  in  vain.  Note  on  Mercurius  Vivus.  \\Vhat  is  to  be  thought  concerning  the  congela. \ntion  of  Mercury'.  Concerning  the  Recipes  of  .\\lchemy.  How  to  conjure  the  cr>'stal  so  that \nall  things  may  be  seen  in  it.  Concerning  the  heat  of  Mercury.  What  materials  and \ninstruments  are  required  in  Alchemy.     The  method  of  seeking  Minerals.     What  Alchemy  is. \n\nThe  Book  concerning  the  Tincture  of  the  Philosophers,  written \nagainst  those  Sophists  born  since  the  Deluge,  in  the  life  of  our \nLord  Jesus  Christ,  the  Son  of  God   ...         ...         ...         ...         ...       ig \n\nThe  Preface.  Chapter  I.  :  concerning  the  Arcanum  and  Quintessence.  Chapter  II.  : \nconcerning  the  definition  of  the  Subject  and  Matter  of  the  Tincture  of  the  Philosophers. \nChapter  III.  ;  concerning  the  Process  of  the  Ancients  for  the  Tincture  of  the  Philosophers, \nand  a  more  compendious  method  by  Paracelsus.  Chapter  IV.  :  concerning  the  Process  for  the \nTincture  of  the  Philosophers,  as  it  is  shortened  by  Paracelsus.  Chapter  V.  :  concerning  the \nconclusion  of  the  Process  of  the  Ancients,  made  by  P.iraccUus.  Chapter  VI.  :  concerning  the \nTransmutation  of  Metals  by  the  Perfection  of  Medicine.  Chapter  VII.  :  concerning  the \nRenovation  of  Men. \n\nThe  Grad.\\tions  of  Metals 31 \n\nPreface.  The  First  Gradation.  The  Second  Gradation.  The  Third  Gradation.  The \nFourth  Gradation.  The  Fifth  Gradation.  The  Si.xth  Gradation.  The  Seventh  Gradation. \nThe  Eighth  Gradation.  The  Ninth  Gradation.  The  Tenth  Gradation.  The  Eleventh \nGradation.  The  Twelfth  Gradation.  The  Thirteenth  Gradation.  The  Fourteenth  Gra- \ndation. \n\n\nvi.        The  Hermetic  a7id  Alchemical  Writings  of  Paracelsus, \n\nPAGE. \n\nThe  Treasure  of  Treasures  for  Alchemists 36 \n\nConcerning  the  Sulphur  of  Cinnabar.  Concerning  the  Red  Lion.  Concerning  the  Green \nLion. \n\nConcerning  the  Transmutations  of  Metals  and  of  Cements         ...       41 \n\nConcerning  the  First  or  Royal  Cement.  Concerning  the  Second  Cement.  Concerning \nthe  Third  Cement.  The  Fourth  Cement.  The  Fifth  Cement.  The  Sixth  Cement.  Con- \nclusion- \n\nThe  Aurora  of  the  Philosophers,  by  Theophrastus  Paracelsus,  which \n\nhe  otherwise  calls  his  Monarchia        ...         ...  ...  ,.  ...       48 \n\nChapter  I.  :  concerning  the  Origin  of  the  Philosophers'  Stone.  Chapter  II.  :  wherein  is \ndeclared  that  the  Greeks  drew  a  large  part  of  their  learning  from  the  Egyptians  ;  and  how  it \ncame  from  them  to  us.  Chapter  III-  :  what  was  taught  in  the  Schools  of  the  Eg>-ptians. \nChapter  IV.  :  what  Magi  the  Chaldaeans,  Persians,  and  ^Eg^'ptians  were.  Chapter  V.  : \nconcerning  the  chief  and  supreme  Essence  of  Things.  Chapter  VI. :  concerning  the  chief \nerrors  as  to  its  discovery  and  knowledge.  Chapter  VII.  :  concerning  the  errors  of  those  who \nseek  the  Stone  in  Vegetables.  Chapter  VIII.  :  concerning  those  who  have  sought  the  Stone \nin  Animals.  Chapter  IX.  :  concerning  those  who  have  sought  the  Stone  in  Minerals. \nChapter  X.  :  concerning  those  who  have  sought  the  Stone,  and  also  Particulars,  in  Minerals. \nChapter  XI.  :  concerning  the  true  and  perfect  special  Arcanum  of  Arsenic  for  the  White \nTincture.  Chapter  XII.  :  General  Instruction  concerning  the  Arcanum  of  Vitriol  and  the \nRed  Tincture  to  be  extracted  from  it.  Chapter  XIII.  :  Special  Instructions  concerning  the \nprocess  of  Vitriol  for  the  Red  Tincture.  Chapter  XIV. :  concerning  the  Secrets  and  Arcana \nof  Antimony,  for  the  Red  Tincture,  with  a  view  to  Transmutation.  Chapter  XV.  :  con- \ncerning the  Projection  to  be  made  by  the  Mystery*  and  Arcanum  of  Antimony.  Chapter \nXVI.  :  concerning  the  Universal  Matter  of  the  Philosophers'  Stone.  Chapter  XVII.  :  con- \ncerning the  Preparation  of  the  Matter  for  the  Philosophic  Stone.  Chapter  XVIII.  : \nconcerning  Instruments  and  the  Philosophic  Vessel.  Chapter  XIX.  :  concerning  the  Secret \nFire  of  the  Philosophers.  Chapter  XX.  :  concerning  the  Ferment  of  the  Philosophers,  and \nthe  Weight. \n\nConcerning  the  Spirits  of  the  Planets...         ...         ...         ...         ...       72 \n\nPrologue.  The  First  Treatise.  -  Chapter  I.:  concerning  Simple  Fire.  Chapter  II.: \nconcerning  the  multiplicity  of  Fire  from  whence  spring  the  varieties  of  Metals.  Chapter \nIII.  :  concerning  the  Spirit  or  Tincture  of  Sol-  Chapter  IV.  :  concerning  the  Spirit  or \nTincture  of  Luna.  Chapter  V.  :  concerning  the  Spirit  of  Venus.  Chapter  VI.  :  concerning \nthe  Spirit  of  Mars.  Chapter  VII.:  concerning  the  Spirit  of  Jupiter.  Chapter  VIII.  :  con- \ncerning the  Spirit  of  Saturn.  Chapter  IX.  :  concerning  the  gross  Spirit  of  Mercury.  The \nSecond  Treatise. \u2014 Concernirj  the  Philosophers'  Mercury-,  and  the  Medium  of  Tinctures. \nChapter  I.  :  from  what  Tinctures  and  Leavens  are  made.  Chapter  II. :  concerning  the \nConjunction  of  the  Man  with  the  Woman.  Chapter  III. :  concerning  the  Form  of  the  Glass \nInstruments.  Chapter  IV. :  concerning  the  Propenies  of  Fire.  Chapter  V. :  concerning  the \nSigns  which  appear  in  the  Union  of  Conjunction.  Chapter  VI.  :  concerning  the  Knowledge \nof  the  Perfect  Tincture.  Chapter  VII.  :  concerning  the  Augmentation  or  the  Multiplying \nof  Tinctures.  The  Third  Treatise.\u2014 Chapter  I.  :  concerning  the  Building  of  the  Furnace \nwith  the  Fire.  Chapter  II.:  concerning  the  Conj.unction  of  the  Man  with  the  Woman. \nChapter  III.  :  concerning  the  Copulation  of  the  Man  with  the  Woman.  Chapter  IV.  :  con- \ncerning the  Philosophic  Coition  of  the  Husband  with  his  Wife.  Chapter  V. :  concerning  the \nBlack  Colour.  Chapter  VI.  :  concerning  the  Bud  appearing  in  the  Glass-  Chapter  VII.  : \nconcerning  the  Red  Colour.  Chapter  VIII.  :  concerning  Increase  and  Multiplication. \nConclusion. \n\nThe  Economy  of  Minerals,  elsewhere  called  the  Genealogy  of  Minerals       89 \n\nPreface  to  the  Reader.  Chapter  I.  :  concerning  the  Generations  of  Minerals.  Chapter \nII.  :  concerning  the  Ultimate  and  Primal  Matter  of  Minerals.  Chapter  III.  :  concerning  the \nField,  the  Roots,  and  the  Trees  of  Minerals.  Chapter  IV.  :  concerning  the  Fruits  and  the \nHarvest  of  Minerals.  Chapter  V.  :  concerning  the  Death  of  the  Elements,  especially  of \nWater.  Chapter  VI.  :  concerning  the  Death  of  the  Tree  of  Minerals.  Chapter  VII. : \nconcerning  the  variation  of  the  Primal  Matter  of  Minerals,  in  proportion  to  the  di6ferent \nSpecies  and  Individuals  thereof:  also  concerning  the  various  colours,  etc.  Chapter  VIII.  : \nconcerning  the  Natural  Dispenser  of  Minerals,  and  his  Ministers.     Chapter  IX.  :  concerning \n\n\nTable  of  Contents.  \\ii. \n\nPAGE. \n\nthe  Virtues  and  Properties  of  Salts  in  Alchemy  and  in  Medicine.  Chapter  X.  :  concerning \nMumia.  Chapter  XI.  :  concerning  Dry  Salt.  Chapter  XII.  :  concei-ning  Salt  Nitre. \nChapter  XIII.  :  concerning  the  111  Effects  of  Nutrimental  Salt.  Chapter  XIV.  :  concerning \nVitriol.  Chapter  XV.  :  concerning  the  Species  of  Vitriol  and  the  Tests  of  it.  Chapter  XVI. : \nconcerning  the  Virtues  of  Vitriol,  crude  or  calcined,  in  Medicine.  Chapter  XVII.:  concerning \nthe  Threefold  Sulphur  of  Minerals.  Chapter  XVIII.  :  concerning  Arsenic  used  for  Alchemy. \nChapter  XIX.  :  concerning  Quicksilver.  Chapter  XX.  :  concerning  Cachimixand  Imperfect \nBodies.    Conclusion. \n\nThe  Composition  of  Metals  ,  ...     114 \n\nConcerning  the  Nature  of  Things. \n\nBook  the  First  :  concerning   the  Generation  of  Natural  Things  120 \n\nBook  the  Second:  concerning  the  Growth  of  Natural  Things...  128 \n\nBook  the  Third:  concerning  the  Preservation  of  Natural  Things  130 \n\nBook  the  Fourth:  concerning  the  Life  of  Natural  Things        ..  135 \n\nBook  the  Fifth:  concerning  the  Death  of  Natural  Things      ...  138 \n\nBook  the  Sixth:  concerning  the  Resuscitation  of  Natural  Things  146 \n\nBook  the  Seventh  :    concerning  the  Transmutation    of  Natural \n\nObjects  ...         ...         ...         ...         ...         ...         ...         ...     J  51 \n\nBook  the  Eighth  :  concerning  the  Separation  of  Natural  Things     160 \n\nConcerning  the  Separation  of  Metals  from  their  Minerals.  Concerning  the  Separation  of \nMinerals.     Concerning  the  Separation  of  Vegetables.    Concerning  the  Separation  of  Animals. \n\n^      Book  the  Ninth  :  concerning  the  Signature  of  Natural  Things  ...     171 \n\nConcerning  Monstrous  Signs  in  Men.  Concerning  the  Astral  Signs  in  the  Physiognomy \nof  Man.  Concerning  the  Astral  Signs  of  Chiromancy.  Concerning  Mineral  Signs.  Con- \ncerning certain  particular  Signs  of  Natural  and  Supernatural  Things \n\nThe   Paracelsic   Method   of    Extracting    Mercury   from    all    the \n\nMetals       195 \n\nThe  Sulphur  of  the  Metals  ...         197 \n\nThe  Crocus  of  the  Metals,  or  the  Tincture 199 \n\nThe  Philosophy  of  Theophrastus   concerning  the  Generations  of \nthe  Elements. \n\nBook  the  First:   concerning  the  Element  of  Air...         ...         ...     201 \n\nBook  the  Second:  poncerning  the  Element  of  Fire        ...         ...     210 \n\nTreatise  the  First :  concerning  the  Separation  of  Air  and  Fire.  Treatise  the  Second  : \nconcerning  the  Sun.  Light,  Darkness,  and  Night.  Concerning  Winds.  Concerning  the \nTemperate  Stars.  Concerning  Nebuli.  Concerning  Metals,  Minerals,  and  Stones  from  the \nUpper  Regions.  Concerning  Metals.  ConcerninE  Stones  from  Above.  Concerning  Crystals \nand  Beryls. \n\nBook  the  Third  :  concerning  the  Element  of  Earth        226 \n\n\nBook  the  Fourth  :    concerning  the  Element  of  Water,  with   its \nFruits... \n\n\n231 \n\n\nviii.    The  Hermetic  and  Alchemical   Writings  of  Paracelsus. \n\nPAGE. \n\nAPPEN  DICES. \nAppendix  I.  :  a  Book  about  Minerals         ...         ...         ...         ...         ...     237 \n\nConcerning  Silver.  Concerning  Jove.  Concerning  Saturn.  Concerning  Iron  and  Steel. \nConcerning  Venus.  Note. -Of  Mixed  Metals.  Concerning  Spurious  Metals.  Concerning \nZinc.  Concerning  Cobalt.  Concerning  Granates.  Note  concerning  Gems.  Concerning \nQuicksilver.  Note  concerning  Cachiiniae,  that  is,  the  Three  Imperfect  Bodies.  General \nRecapitulation  concerning  Generation.  Of  the  Generation  of  Marcasites.  Autograph \nSchedule  by  Paracelsus. \n\nAppendix    II.  :    concerning    Salt    and   Substances    comprehended  under \n\nSalt 257 \n\nCorrection  and  Addition  on  the  Subject  of  a  second  time  correcting  and  reducing  Dry \nSalt. \n\nAppendix  III.  :  concerning  Sulphur  ...         ...         ...         ...         ...     265 \n\nConcerning  the  Kinds  of  Sulphur.  Concerning  Embryonated  Sulphur.  Concerning \nMineral  Sulphur.  Concerning  Metallic  Sulphur,  that  is,  Sulphurs  prepared  from  the  entire \nMetals.  Concerning  the  Alchemical  Virtues  of  Sulphur,  and  first  concerning  Embr>'onated \nSulphur.  Concerning  Mineral  Sulphur.  Concerning  the  Use  of  Sulphur  of  the  Metals  in \nAlchemy. \n\nAppendix  IV.  :  the  Mercuries  of  the  Metals  ...  ..,  ..  ...     278 \n\nA  Little  Book  concerning  the  Mercuries  of  the  Metals,  by  the  Great  Theophrastus \nParacelsus,  most  e.\\cellent  Philosopher  and  Doctor  of  both  Faculties.  Mercury  of  the \nSun.  Mercury  of  the  Moon.  Mercurj'  out  of  Venus.  Mercur>'  out  of  Mars.  Mercury  of \nJupiter.     Mercury  of  Saturn. \n\nAppendix  V.  :  De  Transmutationibus  Metallorum  ...         ...         ...     283 \n\nConcerning  the  Visible  and  Local  Instruments  :  and  first  of  all  concerning  the  Spagj-ric \nUterus.     The  Phcenix  of  the  Philosophers.     A  Very  Brief  Process  for  attaining  the  Stone. \n\nAppendix  VI.  :    the    Vatican     Manuscript    of    Paracelsus.       A    Short \n\nCatechism  of  Alchemy    ...  ...  ...  ...  ...  ...  ...     288 \n\nAppendix  VII.  :  the  Manual  of  Paracelsus  ...         ...         ...     306 \n\nThe  Work  on  Mercury  for  Luna  and  Sol.  The  Work  of  Sulphur.  The  Fi.xation  of \nSpirits.  A  Cement  of  Part  with  Part.  The  Solution  of  Gold  by  Marcasites.  A  Great \nSecret.  Method  of  calcining  Mercurj'.  Digestion  of  the  Moon.  For  the  White  and  Red. \nFor  Multiplication.  Red  Oil  which  fixes  Luna  and  Sol.  The  Gradation  of  Luna.  The \nOil  of  the  Philosophers.  Corporal  Mercury-.  Mercury  of  all  the  Metals.  The  Foundation \nof  the  Philosophers.  Mercurj*  of  Saturn.  Fixed  Augment.  Mercury-  of  Jupiter.  Merciu^* \nof  the  Moon.  To  convert  Metals  into  Mercury.  Augment  in  Luna.  Mercury  of  Sol  or \nLuna.  Oil  of  Arcanum.  Water  of  Mercury.  Elixir  at  the  White.  Concerning  Luna  and \nVenus.  Notable  Elixir.  Rubification  Sal  Ammoniac  Sal  Borax.  Cinabrium.  Facti- \ntious Corals.  Pearls  from  Chalk.  Ruby.  Aqua  Ardens.  Calcination  of  Sol  and  Luna. \nSublimation  and  Fixation  of  Sulphur.  Oil  of  Vitriol.  Sal  Borax  of  the  Philosophers. \nFixation  of  Arsenic.  Coagulation  of  Mercury.  Glorious  Oil  of  Sol.  Lac  Virginis.  The \nProcess  of  Sulphur.  Operation  for  Sol.  To  make  Precious  Stones.  Water  which  makes \nLuna  into  Sol.  Fixation  of  Sulphur.  How  e\\'ery  Stone  can  be  transmuted  into  a  clear  one. \nThe  Adepts'  Fire.  Sol  produced  with  Pars  cum  Parte.  Concerning  Cements.  Method  of \nmaking  Luna.  Water  of  Luna.  True  Albatio.  Rubification  of  Mercury.  Oil  of  Mercury \nand  the  Sun.  Quintessence  of  Luna,  etc  Fixation  of  Orpiment.  Spirits  of  Water. \nAugmentation  for  Sol.  Fixed  Luna.  Secret  Philosophical  Water.  The  Hermetic  Bird. \nAttinkar  of  Venus.    Cement  Regal.     Philosophic  Water. \n\n\nPREFACE    TO    THE    ENGLISH    TRANSLATION. \n\n\nTHERE  are  many  respects  in  which  Paracelsus  at  the  present  day  seems \nto  be  little  more  than  a  name.  Even  among  professed  mystics  the \nknowledge  concerning  him,  very  meagre  and  very  indefinite,  is  know- \nledge that  has  been  obtained  at  second  hand,  in  most  cases  from  Eliphas \nLevi,  who  in  his  Dogme  et  Rituel  de  la  Haute  Magie,  and  again  in  his  Histoire \nde  la  Magie^  has  delivered  an  intuitive  judgment  upon  the  German  **  Monarch \nof  Arcana,\"  expressed  epigramatically,  after  the  best  manner  of  a  Frenchman.* \nBut,  whencesoever  derived,  the  knowledge  is  thin  and  phantasmal.  Paracelsus \nis  indeed  cited  as  an  authority  in  occult  science,  as  a  great  alchemist,  a  great \nmagician,  a  great  doctor  ;  he  is  somehow  supposed  to  be  standing  evidence \nof  the  '*  wisdom  of  a  spoliated  past,'*  and  to  offer  a  peculiar  instance  of \nmalignity  on  the  part  of  the  enemies  of  Hermetic  philosophy,  because  such \npersons  have  presumed  to  pronounce  him  an  impostor.  Thus  there  is  a  very \nstrong  opinion  concerning  him,  which  occultists  and  mystics  of  all  schools  have \nderived  from  a  species  of  mystical  tradition,  and  this  represents  one  side  of \nmodern  thought  concerning  him.  It  is  not  altogether  a  satisfactory  side, \nbecause  it  is  not  obtained  at  first  hand.  In  this  respect,  however,  it  may \ncompare,  without  suffering  by  comparison,  with  the  alternative  opinion  which \n\n\n\u00bb  The  cure  of  Paracelsus  were  miraculou-i,  and  he  desened  that  there  should  be  added  to  his  name  of  Philippus \nTheophrastus  Bombast  that  of  Aureolus  Paracelsus,  with  the  addition  of  the  epithet  of  divine. \u2014 Dog^tte  de  la  Haute \nMagie^  c.  x.  Paracelsus,  that  reformer  in  magic,  who  has  surpassed  all  oti.er  initiates  by  his  unassisted  practical \nsuccess.\u2014 /^/rf..  c.  5.  Paracelsus,  the  most  sublime  of  the  Christian  magi. \u2014 Ibid.y  c.  16.  Paracelsus  was  a  man  of \ninspiration  and  of  miracles,  but  he  exhausted  his  life  with  his  devouring  activity,  or,  rather,  he  rapidly  outwore  and \ndestroyed  its  vestment :  for  men  like  Paracelsus  can  both  use  and  abuse  fearlessly  ;  they  well  know  that  they  can  no \nmore  die  than  grow  old  here  \\i^Q\\\\.~Rxtuel  de  la  Haute  Magie^  c  a.  Paracelsus  was  naturally  aggressive  and \ncombative  ;  his  familiar,  he  said,  was  concealed  in  the  pommel  of  his  great  sword,  which  he  never  put  aside.  His  life \nwas  incessant  warfare  ;  he  travelled,  he  disputed,  he  wTote,  he  taught.  He  was  more  attentive  to  physical  results  than \n10  moral  conquests  ;  so  he  was  the  first  of  practical  magicians  and  the  last  of  wise  adepts.  His  philosophy  was  wholly \nsagacity,  and  he  himself  called  \\\\  Phihsophia  Sagax.  He  has  divined  more  than  anyone  without  ever  completely \nunderstanding  anything.  There  is  nothing  to  equal  his  intuitions  unless  it  be  the  temerity  of  his  commentaries.  He \nwas  a  man  of  bold  experiences;  he  was  drunk  of  his  opinions  and  hb  talk  ;  he  even  got  drunk  otherwise,  if  we  are  to \nbelieve  his  biographers.  The  writings  which  he  has  left  behind  him  are  precious  for  science,  but  they  must  be  read \nwith  caution  ;  he  may  be  called  the  diN-ine  Paracelsus,  if  the  term  be  understood  in  the  sense  of  a  diviner  ;  he  is  an \noracle,  but  not  invariably  a  true  master.  He  is  great  as  a  physician  above  all,  for  he  had  discovered  the  Universal \nMedicine ;  yet  he  could  not  preserve  his  own  life,  and  he  died  while  still  young,  worn  out  by  his  toil  and  excesses, \nleaving  a  name  of  fantastic  and  doubtful  glorj-,  based  on  discoveries  by  which  his  contemporaries  did  not  profit.  He \ndied  without  having  uttered  his  last  message,  and  he  is  one  of  those  mysterious  personages  of  whom  one  may  affirm,  as \nof  Enoch  and  S.  John  :  he  is  not  dead,  and  he  will  re\\isit  the  earth  before  the  last  doy. \u2014Histoire  d\u00ab  ta  Magie^ \nLiv.  v.,  c.  5.  His  success  was  prodigious,  and  never  Has  any  ph)-sician  approached  Paracelsus  in  the  multitude  of  his \nmarvellous  cures. \u2014 Dogme  de  la  Haute  Magie^  c.  16. \n\n2  A \n\n\nX.        The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nobtains  among  non-mystics,  namely,  that  Paracelsus  was  a  great  charlatan, \nthough  at  the  same  time  it  is  true  that  he  was  a  great  physician,  at  least  for \nthe  period  in  wliich  he  lived.  This  judgment  as  little,  perhaps  less  than  the \nother,  is  derived  from  any  solid  knowledge  concerning  the  man  or  his \nwritings.*  At  the  same  time  it  is  noticeable  that  even  hearsay  condemnations \nadmit  that  Paracelsus  performed  notable  cures.  How  it  comes  about  that  the \napplication  of  what  would  be  termed  a  distracted  theory  both  in  medicine  and \nphysics  enabled  its  inventor  to  astound  his  age  by  what  seemed  miracles  of \nthe  healing  art  would  be  a  crux  for  such  criticism  if  the  criticism  knew  anything \nabout  it.  It  is  not  a  crux  for  the  mystics,  because  by  these  it  would  be  replied \nthat  Paracelsus  was  a  veritable  adept,  that  his  Hermetic  teachings  require  to \nbe  interpreted,  and  that  the  key  to  their  meaning  would  lay  open  for  those \nwho  possess  it  an  abundant  treasure  of  sapience  to  which  the  literal \nsignificance  is  only  a  bizarre  veil.  Between  these  views  it  is  unnecessary  to \nmake  choice  here.  It  is  proposed  to  enable  those  who  are  interested  in \neither  to  judge  this  matter  for  themselves  by  placing  completely  before  them, \nfor  the  first  time,  and  in  an  English  dress,  the  Hermetic  writings  of  Para- \ncelsus. It  is  proposed,  also,  by  way  of  a  brief  introduction,  to  notify  a  few- \nfacts  in  connection  with  the  life  of  the  author,  which  may  be  useful  at  the \nbeginning  of  an  inquiry. \n\nThere  are,  however,  many  debateable  points  in  connection  with  the  life  of \nParacelsus  to  which  a  reference  in  this  place  scarcely  requires  to  be  made. \nWhat  proportion  of  his  long  designation  belonged  to  him  by  birth  or  baptism, \nto  what  countries  he  actually  extended  his  travels  during  incessant  wanderings \nwhich  terminated  only  with  his  life,  under  what  circumstances  he  died  and \nwhat  was  the  precise  manner  of  his  death,  all  these  are  points  about  which \nthere  is  considerable  uncertainty,  and  they  are  at  this  day  not  likely  to  be  set- \ntled. Theophrastus  and  Bombast  seem  to  have  been  assumed  names,  to  one  of \nwhich  an  unfortunate,  and  in  some  respects  an  undeserved,  significance  has \nbeen  since  attracted.  The  surname  of  Paracelsus  was  conferred  by  his  father \nin  alchemy,  and  it  signified  that  he  was  greater  than  Celsus,  the  physician  of \nancient  fame.  To  the  style  of  Hohenheim  it  is  believed  that  he  had  only \na  doubtful  right.  His  alternative  designation  of  Eremite  suggests  the \nmonastic  state,  but  the  reference  is  simply  to  his  birthplace,  Maria  Einsiedeln, \nor  Notre  Dame  des  Eremites,  a  short  distance  from  Zurich.  He  appears  tc \nhave  been  christened  Philippus  Aureolus,  and  in  his  writings  he  indifferently \n\n\n\u2022  M.  Louis  Figuier,  the  French  scientist,  who  otherwise  might  perhaps  he  regarded  as  exhibiting  more  than  Gallic \naccuracy,  may  be  cited  in  this  connection.  Referring  to  the  fact  tliat  Paracelsus  has  laid  some  stress  upon  an  op'nion \nnot  uncommon  among  alchemists,  namely,  that  astrology  and  magic  are  collaterally  a  help  to  the  seeker  after  the  Great \nWork,  he  goes  on  to  affirm  that  the  writings  of  Paracelsus  are  filled  with  foolish  invocations  to  the  invisible  world, \nwhile,  as  a  fact,  there  is  not  a  single  treatise  comprised  in  the  great  Geneva  folio,  nor  is  there  any  other  extant  work \nattributed  to  Paracelsus,  and  known  to  the  present  editor,  which  contains  any  invocations  at  all.  M.  Louis  Figuier \nsubsequently  states,  apparently  on  the  sole  authority  of  his  intuition  as  a  Frenchman  and  a  man  of  parts,  that  the \nfuliginous  Swiss  physician  enjoys  only  a  contested  authority  among  alchemists,  which  is  only  partially  true  ;  and  adds \nthat  he  was  a  theoretical  writer  who  did  not  apply  himself  manually  to  the  accomplishment  of  the  Ma^ituin  0pm, \nwhich,  so  far  as  it  is  possible  to  judge,  is  not  true  at  all. \n\n\nPreface  to  the  Etiglish   Translation.  xi. \n\ndescribes  himself  as  a  Helvetian  and  a  German.  He  was  born  in  the  year \n1493,  following  the  tradition  which  is  most  generally  accepted,  but  other \ndates  have  been  indicated,  the  earliest  being  1490.  According  to  one  account \nhe  was  descended  from  the  ancient  and  honourable  family  of  Bombast,  which \nhad  abode  during  many  generations  at  the  castle  of  Hohenheim,  near \nStuttgart,  Wiirtemberg,  but  this  is  most  probably  romancing.  His  father \nwas  a  physician  of  repute,  who  is  said  to  have  been  in  possession  of  a  large \ncollection  of  curious  books,  and  has  also  been  described  as  a  grand  master  of \nthe  Teutonic  order,  but  the  precise  meaning  attaching  to  this  high-sounding \ndignity  is  uncertain  and  the  authority  is  suspicious.  His  mother  is  variously \nidentified  as  the  matron  of  a  hospital  and  \"superintendent  of  the  university \nof  Einsiedeln. \"  Paracelsus  is  reputed  to  have  been  their  only  child,  born  one \nyear  after  marriage,  but  it  has  also  been  hinted  that  his  parents  were  not \nmarried,  and  that  the  great  master  of  Hermetic  medicine  was  a  natural  son. \nHe  is  said  also  to  have  been  emasculated  in  his  childhood,  but  there  is \nreason  to  suppose  that  this  was  merely  a  hypothetical  explanation  to  account \nfor  his  beardless  aud  somewhat  feminine  appearance,  and  for  that  hatred  of \nwomen  which  seems  to  have  been  one  of  his  social  characteristics,  and  can  be \ntraced  indirectly,  but  with  sufficient  distinctness,  in  his  writings.*  About  1502 \nthe  family  removed  to  Carinthia,  and  there  the  father  continued  to  practise \nmedicme  till  his  death  in  1534.  From  him  Paracelsus  is  supposed  to  have \nreceived  the  first  rudiments  of  education,  and  he  entered  the  university  of \nBasle  at  the  age  of  sixteen,  when  he  betook  himself  to  the  study  of  alchemy, \nsurgery,  and  medicine.  To  the  first  of  these  sciences  he  had  previously  had \nsome  introduction  through  the  works  of  Isaac  the  Hollander,  which  are  said \nto  have  inflamed  him  with  the  ambition  of  curing  diseases  by  medicine \nsuperior  to  the  materia  at  that  time  in  use.  It  was  from  the  same  source  that \nhe  derived  the  cardinal  principle  which  is  enunciated  everywhere  in  his \nwritings,  namely,  that  salt,  sulphur,  and  mercury  are  the  three  elementary \nconstituents  of  all  substances.  This  doctrine,  however,  by  no  means  origin- \nated with  the  first  alchemist  of  Holland,  and  Isaac  himself  was  a  follower  of \nGeber,  Morien,  and  Arnold.!  The  actual  initiation  of  Paracelsus  into  the \nmysteries  of  alchemy  is,  however,  supposed  to  have  been  attained  under  the \n\n\n\u00b0  So  free  was  Paracelsus  of  all  amourous  weaknesses,  that  he  made  even  his  sex  seem  AovAitXvA.\u2014 Doffine  dt  la. \nHaute  .l/o^/V.  c.  11. \n\nt  Contemporary  with  Basilitis  Valentinus  were  Isaac  the  Hollander  and  his  son,  who  are  supposed  to  have  worked \nwith  success.  They  were  the  first  alchemists  of  Holland,  and  their  operations  were  highly  esteemed  by  Paracelstis, \nBoyle,  and  Kunckel.  In  practical  chemistry-  they  followed  the  traditions  of  Geber,  and  their  alchemical  experiments \nare  the  most  plain  and  explicit  in  the  whole  range  of  Hermetic  literature.  They  worked  principally  in  metals, \ndescribing  minutely  the  particulars  of  ever^*  process.  Their  lives  are  almost  unknown.  .  .  .  They  are  placed  in  the \nfifteenth  century  by  conjecture,  from  the  fact  that  they  do  not  cite  any  philosophers  subsequent  to  that  period.  They \nspeak  of  Geber,  Dastin,  Morien,  and  Arnold,  but  not  of  more  modern  authorities,  while,  on  the  other  hand,  their \nreferences  to  aquafortis  and  aqua  regia,  which  were  discovered  in  the  fourteenth  centurj',  prevent  us  from  assigning \ntheir  labours  to  an  anterior  epoch.  The  two  Isaacs  were  p.-lrticularly  skilful  in  the  manufacture  of  enamels  and \nartificial  gem  stones.  They  taught  that  the  Grand  Magisteriunt  could  convert  a  million  times  its  own  weight  into  gold, \nand  declared  that  any  person  t-iking  weekly  a  small  portion  of  the  philosophical  stone  will  be  ever  preser%ed  in  perfect \nhealth,  and  his  life  will  be  prolonged  to  the  ver>'  last  hour  which  God  has  assigned  to  him.\u2014 irr-M  of  AUkemyiticAl \nPhiiasofiftirs. \n\n\nxii.       The  Hermetic  and  Alclmnical  Writings  of  Paracelsus. \n\ntuition  of  the  Abbot  Trithemius.\"  who  is  regarded  as  an  adept  of  a  high  order, \nand  had  been  previously  the  instructor  of  the  more  celebrated,  though  less \nillustrious,  Henry  Cornelius  Agrippa.t  From  this  mysterious  ecclesiastic, \nwho  at  the  present  day,  in  so  far  as  he  is  remembered  at  all,  is  best  known  by \nhis  treatises  on  cryptic  writing,  he  is  supposed  to  have  acquired  \"the \nKabbalah  of  the  spiritual,  astral,  and  material  worlds.\"  About  1516  he  is \nstill  found  at  Basle  pursuing  his  researches  in  mineralogy,  medicine,  surgery, \nand  chemistry,  under  the  guidance  of  Sigismund  Fugger,  a  wealthy  physician \nof  that  city.  Subsequently,  having  got  into  some  trouble  with  the  authori- \nties, he  fled,  and  commenced  his  nomadic  life,  which  an  apparently  inaccurate \ntradition  represents  to  have  begun  at  the  age  of  twenty  years.  Though  his \nfather  was  still  alive  he  appears  to  have  been  without  any  means  of  subsis- \ntence, and  supported  himself,  like  many  distressed  students  of  that  period,  by \npsalm-singing,  astrological  predictions,  chiromantic  soothsaying,  and,  it  is \neven  said,  by  necromantic  practices.  He  wandered  through  Germany, \nHungary,  Italy,  France,  the  Netherlands,  Denmark,  Sweden,  and  Russia. \nIn  the  last  mentioned  country,  if  it  be  true  that  he  ever  reached  it,  he  is \nreported  to  have  been  made  prisoner  by  the  Tartars,  to  have  been  brought \nbefore  \"the  Great  Cham,\"  to  have  become  a  favourite  at  the  court  of  that \npotentate,  and  to  have  accompanied  his  son  on  an  embassy  from  China  to \nConstantinople.  In  spite  of  the  tuition  of  Trithemius,  he  had  apparently \nsomething  to  learn,  and  that  was  nothing  less  than  \"  the  supreme  secret  of \nalchemistry,\"  the  \"universal  dissolvent,'' the  Azoth,  alcahest,  or  sophic  fire. \nThis  was  imparted  to  him  by  a  generous  Arabian,  about  whom  no  other \nparticulars  are  forthcoming.  It  is  easy  to  see  that  the  greater  part  of  this \nnomadic  legend  is  purely  fabulous,  and  so  also,  in  all  probability,  is  his \nsubsequent  journey  to  India  and  Egypt.  It  is  not  an  unusual  device  to \naccount  for  obscure  periods  in  the  lives  of  Hermetic  philosophers  by  extensive \neastern  travellings.  However  this  may  be,  Paracelsus  ultimately  returned  to \nEurope,  and  passed  along  the  Danube  into  Italy,  where  he  appears  as  an \narmy  surgeon,  and  where  also  his  wonderful  ctu-es  began.  He  is  said  to  have \nre-entered  Germany  in  1526,  at  the  age  of  thirty-two,  and  if  this  be  accepted \nthe  date  1516,  when  he  is  supposed  to  have  been  at  work  with  Sigismund \nFugger,  will  be  found  approximately  correct.  It  is  to  the  period  immediately \nsucceeding  his  return  that  most  of  his  biographers  assign  his  induction  into  a \nprofessorship  of  physics,  medicine,  and  surgery,  at  the  university  he  entered \n\n\u2022  Trithemius  was  a  monk  of  the  Benedictine  order,  who  began  life  as  a  mendicant  child  setting  forth  in  search  of \nknowledge.  He  was  received  into  a  convent  at  Treves,  where  he  made  astounding  progress  in  his  studies.  Having \nexhausted  the  po^ihilitics  of  his  teachers,  he  betook  himself  to  Louvain.  thence  to  Heidelberg,  and  subsequently  to \nMayence.  He  became  familiar  with  oriental  languages,  pagan  and  Christian  philosophy,  astronomy,  and  alchemy. \nHe  was  a  theologian,  a  poet,  an  astronomer,  and  a  necromancer.  He  took  mon.aslic  vows  in  1482,  and  in  the  year \nfollowing  he  became  the  abbot  of  a  convent  at  Spanheim,  which  he  transformed  speedily  into  a  sanctuary  of  art  and  the \nsciences.  He  subsenuently  was  made  superior  of  an  abbey  at  Wurzbourg,  .ind  there  it  would  appear  he  remained  till  his \ndeath  in  the  ycir  1516.  His  works  are  chiedy  historical,  but,  as  above  indicated,  there  are  some  upon  secret  writing \nwhich  are  exceedingly  curious,  and  one,  Ckrvnologia  Mystica,  is  of  a  magical  character. \n\nt  Agrippa,  who  seems  to  have  divided  with  r.tracelsus  the  reputation  of  the  Trismegi^tus  of  his  time,  was  horn  in \ni486  and  died  in  1535. \n\n\nPreface  to  the  English   Translation.  xiii. \n\nas  a  youth.  This  was  a  position  of  some  importance,  and  it  was  offered  him \nat  the  instance  of  Erasmus  and  Ecolampidus.  \"There,  in  his  lectures,  he  pro- \nfessed internal  medicine,  denounced  the  antiquated  systems  of  Galen  and  other \nauthorities,  and  began  his  instruction  by  burning  the  works  of  these  masters \nin  a  brass  pan  with  sulphur  and  nitre.  He  created  innumerable  enemies  by \nhis  arrogance  and  his  innovations,  but  the  value  of  his  mineral  medicines  was \nproved  by  the  cures  which  he  performed.\"  These  cures  only  increased  the \nhatred  of  his  persecutors,  and  Paracelsus,  with  characteristic  defiance,  invited \nthe  faculty  to  a  lecture,  in  which  he  promised  to  teach  the  greatest  secret  of \nmedicine.  He  began  by  uncovering  a  dish  which  contained  excrement.  The \ndoctors,  indignant  at  the  insult,  departed  precipitately,  Paracelsus  shouting \nafter  them  :  '  If  you  will  not  hear  the  mysteries  of  putrefactive  fermentation, \nyou  are  unworthy  of  the  name  of  physicians.'  \"  It  will  be  easily  understood \nthat  the  Hermetic  doctor  did  not  long  retain  his  professorship  at  Basle.  He \ncame  into  conflict  with  the  municipal  authorities,  and  a  second  time  he  was \nforced  to  flee  the  place.  He  betook  himself  once  more  to  a  wandering  mode \nof  life.  In  1528  he  proceeded  to  Colmar  ;  in  1530  he  is  found  at  Nuremburg, \nin  embroilment,  as  usual,  with  the  medical  faculty,  by  whom  he  was  de- \nnounced as  an  impostor,  but  the  tables  were  turned  on  his  opponents  after  his \nsuccessful  treatment  of  several  aggravated  cases  of  elephantiasis.  For  the \nten  years  succeeding  this  date  there  are  no  certain  records  of  his  movements  ; \nhe  commonly  lodged  at  inns  and  other  public  places,  still  performing  cures \nwhich  were  astonishing  for  the  period,  and,  according  to  the  accusations  of \nhis  enemies,  also  drinking  to  excess. t  The  testimony  of  Oporinus  on  this \npoint  is  very  clear,  though  it  has  been  indignantly  repudiated  by  some  of  his \nlater  defenders.  In  1541  Paracelsus  was  invited  by  Archbishop  Ernst  to  settle \nat  Salzburg,  and  there,  according  to  one  account,  he  died  on  September  24 \nof  the  same  year,  but  the  manner  of  his  death,  like  that  of  his  birth,  has  been \nthe  subject  of  contradictory  recitals,!  By  an  alternative  statement  it  occurred \non  a  bench  at  the  kitchen  fire  in  a  Strasburg  hostelry.  One  writer  supposes \nthe  event  to  have  been  accelerated  by  a  scuffle  with  assassins  in  the  pay  of \nthe  orthodox  medical  faculty. \n\nThere  can  be  no  doubt  that  Paracelsus  obtained  a  wide,  though  not \naltogether  a  happ) ,  reputation  during  the  brief  period  of  his  turbulent  life, \nand  there  is  also  no  doubt  that  this  was  immeasurably  increased  after  death. \n\n*  Paracelsus,  who  was  the  first  who  made  known  zinc,  has  obtainetl  an  immense  and  deserved  reputation  by \nintroducing  into  medicine  the  use  of  chemical  compounds  furnished  by  metaU.  To  the  old  therapeutics  of  the  Galcnists, \nabounding  in  complicated  and  often  inoperative  preparations,  he  substituted  the  simple  medicaments  furnished  by \nchemistry,  and  was  the  first  to  open  the  audacious  path  to  the  application  of  this  science  to  human  ph^-\",io1og>'  and \npathologj'.\u2014 Louis  Figuier,  L'Alckhnii:  et  ics  AUhimistes,  troisiime  iditicn,  pp.  99,  100. \n\nt  Marvellous  Paracelsus,  always  drunk  and  always  lucid,  like  the  heroes  of  RabelaLs. \u2014 Dogrne  lie  la  Haute  Ma^ie, \nIntroduction. \n\nX  He  proceeded  to  Maehrcn,  K.iernthen,  Krain,  and  Hung.ir)',  and  finally  landed  in  Salzburg,  to  which  place  he \nwas  invited  by  the  Prince  Palatine,  Duke  Ernst  of  Bavaria,  who  was  a  great  lover  of  the  secret  arts.  In  that  place \nParacelsus  obtained  at  last  the  fruits  of  his  long  labours  and  of  a  widespre-ad  fame.  But  he  was  not  destined  to  enjoy \na  long  time  the  rest  he  so  richly  deserved.  .  .  .  He  died,  after  a  short  sickness  (at  the  age  of  forty-eight  years),  in \na  small  room  of  the  ^\\^litc  Horse  Inn.  near  the  quay,  and  his  body  was  buried  in  the  graveyard  of  St.  Sebastian, \u2014 \nHartmann's  Paracclsjis. \n\n\nXIV.      The  Hervictic  and  Alchemical  Writings  of  Paracelsus. \n\nIt  is  in  no  sense  inexact  to  affirm  that  he  founded  a  new  school  both  in \nmedicine  and  in  alchemy.  The  commentaries  on  his  medical  sjstem  became \na  literature  which,  in  extent,  at  least,  is  formidable  ;  out  of  the  mystic  physics \nof  his  alchemical  teachings  the  Rosicrucian  doctrines  developed  in  the  first \npart  of  the  following  century.  The  works  of  Benedictus  Figulus  are  evidence \nthat  he  was  idolized  by  his  disciples.  He  was  termed  the  noble  and  beloved \nmonarch,  the  German  Hermes,  the  Philosopher  Trismegistus,  our  dear \npreceptor  and  King  of  Arts,  Theophrastus  of  blessed  memory  and  immortal \nfame.  The  collection  of  his  genuine  writings  was  made  with  devout  care, \nand  as  a  consequence  of  his  celebrity  many  fictitious  treatises  were  in  due \ncourse  ascribed  to  him.*  Students  attracted  by  his  doctrines  travelled  far  in \nsearch  of  like-minded  persons  to  compare  observations  thereon,  and  to  sift \nthe  mysterj'  of  his  instruction.  In  the  course  of  these  inquiries  it  seems  to \nhave  become  evident,  from  the  experience  of  his  followers,  that  his  prescrip- \ntions in  many  cases  were  not  to  be  literally  understood,  even  when  the\\'  were \napparently  the  ordinary  formulse  and  concerned  with  the  known  materia  of \nmedicine.  It  will  scarcely  be  necessary  to  add  that  in  things  alchemical  the \nletter  of  his  teachings  was  found  still  more  in  need  of  interpretation.  The \nvery  curious  influence  exercised  by  Paracelsus  for  something  like  two  hundred \nyears  over  certain  sections  of  restless  experiment  and  speculation  is  still \nunwritten,  and  it  would  be  interesting  to  trace  here,  were  it  possible  within \nthe  limits  of  a  preface.  A  task  so  ambitious  is,  however,  outside  those \nlimits,  and  will  perhaps  be  more  wisely  surrendered  to  other  hands,  for  it  is, \nin  the  main,  part  of  the  history  of  medicine,  and  demands  an  expert  in  the \nmedical  literature  and  medical  knowledge  of  the  past.  The  translations \nwhich  follow  arc  concerned  only  with  the  Hermetic  writings  of  Paracelsus,  to \nthe  exclusion  of  manj'  formidable  treatises  on  surgical  science,  and  on  the \ncauses  and  cure  of  disease,  \"f  hey  comprise  what  Paracelsus  would  himself \nhave  comprised  in  a  collection  of  his  alchemical  writings,  and  this  in  itself  is \nmuch  more  than  is  ordinarily  understood  to  be  within  the  significance  of  the \nterm.  With  Paracelsus  the  province  of  alchemy  was  not  limited  to  the \ntransmutation  of  metals.  It  was,  broadly  speaking,  the  development  of \nhidden  possibilities  or  virtues  in  any  substance,  whether  by  God,  or  man,  or \n\n\n*  More  especially,  dear  friends,  have  we  to  complain  of  the  devilish  cunning  way  in  which  the  works  of \nTheophrastus  have  hitherto  hcen  suppressed,  only  a  few  of  which  (and  those  to  be  reckoned  the  very  worst)  having \nappeared  in  print.  For  although  they  have  been  collected  together  from  all  countries  in  which  Theophrastus  has  lived \nand  travelled \u2014 the  books  he  has  written  in  Astronomy,  Philosophy,  Chemistry,  Cabala,  and  Theology,  numbering  some \nthousand  volumes\u2014 yet  the  same  has  only  been  done  from  avarice  to  get  riches.  For,  having  been  trafficked  in  and \nsold  for  great  sums,  they  have  become  scattered  among  the  courts  of  princes  and  nobles,  while  Christendom  at  large, \nfor  whose  use  and  benefit  Theophrastus  wrote,  has  no  part  in  them.  Particularly  his  theological  v.'orks  (because  they \nannihilate  the  godless,  and  do  not  suit  children  of  this  world \u2014 belly-servers,  deceived  by  the  devil)  have  hitherto  been \ntotally  suppressed.  .  .  .  But,  at  the  Last  Day,  I,  together  with  all  true  Sons  of  the  Doctrine,  shall  demand  an \naccount  of  them  for  having  .  .  .  shut  Truth  away  in  boxes,  walls,  and  vaults,  and  behind  locks  and  bolts.  Now, \nthese  precious  and  revered  writings  were  ordered  by  God  in  our  latter  times,  through  Theophrastus,  for  the  use  and \nweal  of  the  whole  of  Christendom.  As  regards  our  dear,  highly  favoured  .Monarch  and  Preceptor,  .  .  .  we,  for \ncur  part,  will  not  suppress  bis  Life,  his  well-merited  praise,  .  .  .  gi\\en  him  by  God,  the  Angels,  and  the  whole \nFirmament,  but  will  heartily  defend  his  honour  and  te.iching  to  the  very  end  of  our  life.  \u2014 lienedictus  Figulus.  A  Gplden \na*ui  nU'iScJ  Cttski:l  t>/  Xaiiires  Man'c's. \n\n\nPre/ace  to  the  English   Translation. \n\n\nw. \n\n\nNature.  Thus  it  included  the  philosophy  of  creation,  and  dealt  with  the \nfirst  matter  as  developed  into  the  universe  by  Divine  Power.  It  included \nalso  the  natural  evolution  which  takes  place  round  us,  whether  in  the \nformation  of  metals  within  the  earth,  or  the  formation  of  animals  in  the \nmatrix.  Finally,  it  included  the  development  by  man's  skill  and  art  of \nwhatsoever  was  capable  of  improvement  in  the  products  of  Nature.  Thus \nthe  Hermetic  and  Alchemical  writings  of  Paracelsus  have  a  wider  scope  than \nmight  at  first  be  inferred  from  the  title.  The  purpose  of  this  translation  is \naltogether  of  an  unpretentious  kind.  It  aims  at  providing,  and  that  for  the \nfirst  time,  a  complete  and  faithful  text  of  all  that  Paracelsus  is  known  or \nsupposed  to  have  written  on  the  subject  of  alchemy  and  Hermetic  medicine. \nIt  does  not  attempt  to  distinguish  between  the  works  which  have  been  falsely \nattributed  to  him  ;  concerning  this  question  there  are  no  satisfactory  canons \nof  criticism,  for  those  which  have  been  indicated  by  the  old  author  of  the \nOnomastikon  are  of  an  arbitrary  and  unpractical  kind.  \\  careful  reader  will \nprobably  regard  with  suspicion  the  \"  .Aurora  of  the  Philosophers,\"  at  least  in \nits  present  state,  and  he  will  possibly  reject  altogether  the  treatise  \"  Con- \ncerning the  Spirits  of  the  Planets.\"  There  is  nothing  else  in  these  volumes, \nexcept  the  uncertain  \"  Manual,\"  which  from  internal  evidence  is  unlikely  to \nhave  been  the  work  of  Paracelsus,  and  it  is  unnecessary  to  enter  into  the \nquestion  which  has  been  raised  by  some  of  his  biographers  as  to  his  employ- \nment of  scribes  under  him,  who  reduced  his  dictations  to  writing  and  have \npossibly  maltreated  their  master.  The  text  which  has  been  adopted  for \ntranslation  is  the  Geneva  folio,  in  four  volumes,  1658,  in  Latin.  The  bizuT-re \nmixture  of  Latin  and  old  German  in  which  Paracelsus  originally  wrote \npresents  many  difficulties  with  which  it  is  unnecessary  to  grapple,  as  the \nLatin  collected  edition  appears  to  represent  in  a  very  satisfactory  manner \nboth  the  letter  and  the  spirit  of  the  originals. \n\nIt  seems  also  desirable  to  state  that  a  comparison  of  the  medical  and \nchemical  knowledge  possessed  by  Paracelsus  with  the  chemistry  and  medicine \nof  to-day  is  outside  the  purpose  of  this  edition,  because  it  is  outside  possibility \nwithin  the  limits  of  two  volumes.  There  is  no  doubt  that  it  would  be  an \ninteresting  as  well  as  an  important  task  to  establish  the  exact  position  of \nParacelsus,  not  only  as  regards  modern  knowledge,  but  as  regards  the  science \nwhich  preceded  him,  and  it  is  hoped  that  such  a  work  will  be  ultimately \nperformed.  Should  this  translation  be  regarded  as  final  by  students,  or  at \nleast  as  a  satisfactory-  foundation  for  a  full  and  complete  comprehension  of  the \nsage  of  Hohenheim,  and  should  the  encouragement  which  is  indispensable  to \nan  undertaking  so  long  and  costly  be  adequately  given,  it  is  proposed,  after \na  reasonable  interval,  that  these  two  volumes  of  uncriticised  text  should  be \nfollowed  by  one  other  which  will  contain  all  the  materials  requisite  for \nunderstanding  Paracelsus,  and  will  further  trace,  methodically  and  historically, \nthe  development  of  alchemical  symbolism,  with  the  growth  of  chemical \nknowledge  from  the  Byzantine  period  to  the  dawn  of  the  Reformation.     It  is \n\n\nx\\  i.      The  Hervtetic  and  Alchemical  Wrilhigs  of  Paracelsus. \n\nanticipated  that  this  inquiry  will  fix  for  the  first  time  the  true  objects  of \nHermetic  physics,  and  the  place  which  must  be  assigned  to  Paracelsus  in \nconnection  therewith.  The  less  ambitious  but  indispensable  preliminary  of \nthis  inquiry  has  been  alone  attempted  here,  and  the  simple  provision  of  a  text, \nas  intelligible  as  the  circumstances  will  allow,  has  been  truly  no  light \nundertaking,  nor  should  it  be  regarded  as  the  exclusive  work  of  one  hand. \nThe  editor  has  accomplished  his  task  with  the  collaboration  of  other \nspecialists,  and  is  responsible  only  for  certain  portions  of  the  actual  trans- \nlation, and  for  its  general  revision  and  collation.  The  work,  as  it  stands, \nconsists  of  {a)  the  large  body  of  literature,  entire  and  unabridged,  attributed \nto  Paracelsus,  and  treating  directly  of  alchemy,  and  the  transcendental \ndoctrines  and  physics  of  the  Magnum  Opus  ;  (b)  The  whole  Paracelsian \nliterature  of  the  Great  Elixir  and  the  Universal  Medicine  ;  (c)  So  much  of \nthe  Hermetic  philosophy  and  cosmogony  of  Paracelsus  as  has  been  judged \nnecessary  to  illustrate  his  alchemical  teachings  ;  (d)  One  important  treatise \nillustrating  the  application  by  Paracelsus  of  metallic  and  mineral  substances \nto  the  treatment  of  diseases ;  (e)  An  exhaustive  collection  of  al<  hemical \nreferences  scattered  through  the  chirurgical  works  of  Paracelsus.  Thus,  the \npresent  edition  is  practically  inclusive  of  everything  except  the  exoteric \nmedicine  of  Paracelsus,  which,  it  is  thought,  is  of  inferior  importance  to  the \nmodern  student. \n\n\nPART    I. \n\n\nHermetic  Chemistry. \n\n\nTHE     CCELUM     PH ILOSOPHORUM, \n\nOR    BOOK    OF   VEXATION'S  ; \n\nBy     PHILIPPUS     THEOPHRASTUS     PARACELSUS. \n\n\nThe  Science  and  Nature  of  Alchemy,  and  what  Opinion  should  be \n\nFORMED    thereof. \n\nRegulated  by  the  Seven  Rules  or  Fundamental  Canons  according \n\nto  the  seven  commonly  known  Metals ;   and  coiitaining  a \n\nPreface  with  certain  Treatises  and  Appendices. \n\n\nTH  E     PREFACE \n\nOF  Theophrastus    Paracelsus   to    all  Alchemists  and  Readers \n\nOF  THIS  Book. \n\nYOU  who  are  skilled  in  .Alchemy,  and  as  many  others  as  promise  your- \nselves great  riches  or  chiefly  desire  to  make  gold  and  silver,  which \n.\\lchemy  in  different  ways  promises  and  teaches  ;  equally,  too,  you \nwho  willingly  undergo  toil  and  vexations,  and  wish  not  to  be  freed  from  them, \nuntil  you  have  attained  your  rewards,  and  the  falfilment  of  the  promises  made \ntc  you  ;  experience  teaches  this  every  day,  that  out  of  thousands  of  3'ou  not \neven  one  accomplishes  his  desire.  Is  this  a  failure  of  Nature  or  of -Art  ?  I, \nsay,  no  ;  but  it  is  rather  the  fault  of  fate,  or  of  the  unskilfulness  of  the \noperator. \n\nSince,  therefore,  the  characters  of  the  signs,  of  the  stars  and  planets  of \nheaven,  together  with  the  other  names,  inverted  words,  receipts,  materials, \nand  instruments  are  thoroughly  well  known  to  such  as  are  acquainted  with \nthis  art,  it  would  be  altogether  superfluous  to  recur  to  these  same  subjects  in \nthe  present  book,  although  the  use  of  such  signs,  names,  and  characters  at \nthe  proper  time  is  by  no  means  without  advantage. \n\nBut  herein  will  be  noticed  another  way  of  treating  .Alchemy  different  from \n\nthe  previous  method,  and  deduced   by  Seven  Canons  from  the  sevenfold  series \n\nof  the  metals.      This,  indeed,  will  not  give  scope  for  a  pompous  parade  of \n\nwords,   but,   nevertheless,   in   the  consideration  of  those   Canons  everj'thing \n\nwhich  should  be  separated  from  Alchemy  will  be  treated  at  sufficient  length, \n\nand,  moreover,  many  secrets  of  other  things  are  herein  contained.   Hence,  too, \n\nresult   certain   marvellous  speculations  and  new   operations  which   frequently \n\nB2 \n\n\n4  Tlic  Hermetk  and  AlcJuinical  Wriiings  0/  Paracelsu!.. \n\ndiffer  from  the  writing-s  and  opinions  of  ancient  operators  and  natural \nphilosophers,  but  have  been  discovered  and  confirmed  by  full  proof  and \nexperimentation. \n\nMoreover,  in  this  Art  nothing  is  more  true  than  this,  though  it  4)6  little \nknown  and  gains  small  confidence.  All  the  fault  and  cause  of  difficultj\"  in \nAlchemy,  whereby  ver\\-  many  persons  are  reduced  to  poverty-,  and  others \nlabour  in  vain,  is  wholly  and  soleh\"  lack  of  skill  in  the  operator,  and  the  defect \nor  excess  of  materials,  whether  in  quantity  or  qualit>%  whence  it  ensues  that, \nin  the  course  of  operation,  things  are  wasted  or  reduced  to  nothing.  If  the \ntrue  process  shall  have  been  found,  the  substance  itself  while  transmuting \napproaches  dail}'  more  and  more  towards  perfection.  The  straight  road  is \neasy,  but  it  is  found  bj-  verj-  few. \n\nSometimes  it  may  happen  that  a  speculative  artist  may,  by  his  own \neccentricit},-,  think  out  for  himself  some  new  method  in  Alchemy,  be  the  con- \nsequence anj-thing  or  nothing.  He  need  do  nought  in  order  to  reduce  some- \nthing into  nothing,  and  again  bring  back  something  out  of  nothing.  Yet  this \nproverb  of  the  incredulous  is  not  whollj-  false.  Destruction  perfects  that \nwhich  is  good  ;  for  the  good  cannot  appear  on  account  of  that  which  conceals \nit.  The  good  is  least  good  whilst  it  is  thus  concealed.  The  concealment \nmust  be  removed  that  so  the  good  ma}-  be  able  freely  to  appear  in  its  own \nbrightness.  For  example,  the  mountain,  the  sand,  the  earth,  or  the  stone  in \nwhich  a  metal  has  grown  is  such  a  concealment.  Each  one  of  the  visible \nmetals  is  a  concealment  of  the  other  six  metals. \n\nBy  the  element  of  fire  all  that  is  imperfect  is  destroyed  and  taken  away, \nas,  Q|r  instance,  the  five  metals,  Mercurj',  Jupiter,  Mars,  Venus,  and  Saturn.* \n^^i_  On  the  other  hand,  the  perfect  metals,  Sol  and  Luna,  are  not  consumed  in  that \nsame  fire.  Thej-  remain  in  the  fire  :  and  at  the  same  time,  out  of  the  other \nimperfect  ones  which  are  destroyed,  the}'  assume  their  own  body  and  become \nvisible  to  the  eyes.  How,  and  by  what  method,  this  comes  about  can  be \ngathered  from  the  Seven  Canons.  Hence  it  may  be  learnt  what  are  the  nature \nand  property  of  each  metal,  what  it  effects  with  the  other  metals,  and  what \nare  its  powers  in  commixture  with  them. \n\nBut  this  should  be  noted  in  the  verj-  first  place  :  that  these  Seven  Canons \ncannot  be  perfectly  understood  by  ever}-  cursor}-  reader  at  a  first  glance  or  a \nsingle  reading.  An  inferior  intelligence  does  not  easily  perceive  occult  and \nabstruse  subjects.  Each  one  of  these  Canons  demands  no  slight  discussion. \nMany  persons,  puffed  up  with  pride,  fancy  they  can  easily  comprehend  all \nwhich  this  book  comprises.  Thus  they  set  down  its  contents  as  useless  and \nfutile,  thinking  they  have  something  far  better  of  their  own,  and  that  therefore \nthey  can  afford  to  despise  what  is  here  contained. \n\n\"  The  three  prime  substances  are  proved  only  by  fire,  which  manifests  them  pure,  oa]:ed,  dean,  and  simple.  In  the \nabsence  of  all  ordeal  by  fire,  there  is  no  proWng  of  a  substance  possible.  For  fire  tests  e%-erything,  and  when  the  impnre \nmatter  is  separated  the  three  pure  substances  are  displaj-ed.\u2014 /)*  Origin*  Me*bcrum.ex  Tnhttt  Pri^JS  SMitfamiis- \nParamitam,  Lib,  I.,  c  I.  Fire  separates  that  iriiich  is  constant  or  fiied  from  that  which  Ls  fugitive  or  volatile.\u2014 \nDt  Merits  Mttallicii,  Lib.  IL,  Tract  1.  Fire  is  the  father  or  actiw  principle  of  separation.\u2014\"  Third  Fragment \non  Tartar,\"  fixnn  the  Fragmmta  Medico, \n\n\nTHE     CCELUM     PH ILOSOPHORUM. \n\n\nPART    I. \nTHE     SEVEN     CANONS     OF     THE     METALS. \n\n\nTHE    FIRST    CANON. \nConcerning  the  Nature  and  Properties  of  Mercury.* \n\nALL  things  are  concealed  in  aU.  One  of  them  all  is  the  concealer  of  the \nrest\u2014  their  corporeal  vessel,  external,  visible,  and  movable.  All  lique- \nfactions are  manifested  in  that  vessel.  For  the  vessel  is  a  living  and \ncorporeal  spirit,  and  so  all  coagulations  or  congelations  enclosed  in  it,  when \nprevented  from  flowing  and  surrounded,  are  not  therewith  content.  No  name \ncan  be  found  for  this  liquefaction,  by  which  it  may  be  designated  ;  still  less  can \nit  be  found  for  its  origin.  And  since  no  heat  is  so  strong  as  to  be  equalised \ntherewith,  it  should  be  compared  to  the  fire  of  Gehenna.  A  liquefaction  of  this \nkind  has  no  sort  of  connection  with  others  made  by  the  heat  of  natural  fire,  or \ncongelated  or  coagulated  by  natural  cold.  These  congelations,  through  their \nweakness,  are  unable  to  obtain  in  Mercury,  and  therefore,  on  that  account,  he \naltogether  contemns  them.  Hence  one  may  gather  that  elementary  powers, \nin  their  process  of  destruction,  can  add  nothing  to,  nor  take  away  anything \nfrom,  celestial  powers  (which  are  called  Quintessence  or  its  elements),  nor  have \nthey  any  capacity  for  operating.  Celestial  and  infernal  powers  do  not  obey  the \nfour  elements,  whether  they  be  dry,  moist,  hot,  or  cold.  No  one  of  them  has \nthe  faculty  of  acting  against  a  Quintessence  ;  but  each  one  contains  v>ithin \nitself  its  own  powers  and  means  of  action.! \n\n\n\u2666  By  tlic  mediation  of  Vulcan,  or  fire,  any  metal  can  b\u20ac  generated  from  Mercur>\".^  -^t  ihe  same  lime.  Mercury  is \nimperfect  as  a  metal  ;  it  is  semi-generated  and  wanting  in  coagulation,  which  is  the  end  of  all  metals.  Up  to  the  half- \nway point  of  their  generation  all  metals  are  Mercury.  Cold,  for  example,  is  Mercury;  but  it  loses  the  Mercurial \nnature  by  coagulation,  and  although  the  properties  of  Mercury  are  present  in  it,  they  are  dead,  for  their  vitality  is \ndestroyed  by  coagulation.\u2014 \u00a3><  Mtntis  Meln/licis,  Lib.  III.,  Tract  II.,  c  2.  The  essences  and  arcanas  which  arc \nlatent  in  all  the  six  metals  are  to  be  found  in  the  substance  of  Mercurj-.\u2014 W\u00abW.,  c  3.  There  are  two  genera  of \nMercury,  the  fixed  Mercury  of  earth  and  another  kind  which  descends  from  the  daily  constellation.\u2014 /*/</.,  Lib.  I., \nTract  II.,  c  4.  As  there  is  a  red  and  white  Sulphur  of  M.ircasites,  a  yellow,  red,  and  black  Sulphur  of  Talc,  a \npurple  and  black  Sulphur  of  the  Cachimia;,  a  Sulphur  of  Cinnabar,  and,  in  like  manner,  of  marble,  amcth>-st,  etc.,  so  is \nthere  a  special  Mercurj-  of  Copper,  Plumbago,  Zinc,  Arsenic,  ac\u2014IiiJ.  Mercurj-  is  not  Quicksilver,  for  Mercury  is \ndead,  while  Quicksilver  is  li^ng. \u2014 De  Ifvdrofisi. \n\nt  Nothing  of  true  value  b  located  in  the  body  of  a  substance,  but  in  the  virtue.  .\\nd  this  is  the  principle  of  the \nQuintessence,  which  reduces,  say,  sclbs.  into  a  single  ounce,  and  that  ounce  far  exceeds  the  entire  lolbs.  in  potency. \nHence  the  less  there  is  of  body,  the  more  in  proportion  is  the  virtue.\u2014 Z>^  Oritint  iUriorum  Invisiiilmm,  Lib.  IV. \n\n\n6         The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nTHE    SECOND    CANON. \nConcerning  the  Nature  and  Properties  of  Jupiter. \n\nIn  that  which  is  manifest  (that  is  to  say,  the  body  of  Jupiter)  the  other  six \ncorporeal  metals  are  spiritually  concealed,  but  one  more  deeply  and  more \ntenaciously  than  another.  Jupiter  has  nothing  of  a  Quintessence  in  his  com- \nposition, but  is  of  the  nature  of  the  four  elementaries.  On  this  account  his \nliquefaction  is  brought  about  by  the  application  of  a  moderate  fire,  and,  in  like \nmanner,  he  is  coagxilated  by  moderate  cold.  He  has  affinity  with  the \nliquefactions  of  all  the  other  metals.  For  the  more  lilce  he  is  to  some  other \nnature,  the  more  easily  he  is  united  thereto  by  conjunction.  For  the  operation \nof  those  nearly  allied  is  easier  and  more  natural  than  of  those  which  are \nremote.  The  remote  body  does  not  press  upon  the  other.  At  the  same  time, \nit  is  not  feared,  though  it  may  be  very  powerful.  Hence  it  happens  that  men \ndo  not  aspire  to  the  superior  orders  of  creation,  because  they  are  far  distant \nfrom  them,  and  do  not  see  their  glory.  In  like  manner,  they  do  not  much  fear \nthose  of  an  inferior  order,  because  they  are  remote,  and  none  of  the  living \nknows  their  condition  or  has  experienced  the  misery  of  their  punishment.  For \nthis  cause  an  infernal  spirit  is  accounted  as  nothing.  For  more  remote  objects \nare  on  that  account  held  more  cheaply  and  occupy  a  lower  place,  since \naccording  to  the  propriety  of  its  position  each  object  turns  out  better,  or  is \ntransmuted.     This  can  be  proved  by  various  examples. \n\nThe  more  remote,  therefore,  Jupiter  is  found  to  be  from  Mars  and  \\'enus, \nand  the  nearer  Sol  and  Luna,  the  more  \"  goldness  \"  or  ^' silveriness,\"  if  I \nmay  so  say,  it  contains  in  its  body,  and  the  greater,  stronger,  more  visible, \nmore  tangible,  more  amiable,  more  acceptable,  more  distinguished,  and  more \ntrue  it  is  found  than  in  some  remote  body.  Again,  the  more  remote  a  thing \nis,  of  the  less  account  is  it  esteemed  in  all  the  respects  aforesaid,  since  what  is \npresent  is  always  preferred  before  what  is  absent.  In  proportion  as  the  nearer \nis  clear  the  more  remote  is  occult.  This,  therefore,  is  a  point  which  yoUj \nas  an  Alchemist,  must  seriouly  debate  with  yourself,  how  you  can  relegate \nJupiter  to  a  remote  and  abstruse  place,  which  Sol  and  Luna  occupy,  and  how, \nin  turn,  you  can  summon  Sol  and  Luna  from  remote  positions  to  a  near  place, \nwhere  Jupiter  is  corporeally  posited  ;  so  that,  in  the  same  way,  Sol  and  Luna \nalso  may  really  be  present  there  corporeally  before  your  eyes.  For  th^rans- \nmutation  of  metals  from  imperfection  to  perfection  there  are  several  practical \nreceipts.  Mix  the  one  with  the  other.  Then  again  separate  the  one  pure \nfrom  the  other.  This  is  nothing  else  but  the  process  of  permutation,  set  in \norder  by  perfect  alchemical  labour.  Note  that  Jupiter  has  much  gold  and  not \na  little  silver.  Let  Saturn  and  Luna  be  imposed  on  him,  and  of  the  rest  Luna \nwill  be  augmented.* \n\n\n\u2022  Tin,  or  Jupiter,  is  pure  Mercury  coagulated  with  a  small  qu.ituity  of  Salt,  but  combined  with  a  larger  proportion \nof  white  Sulphur.  It  derives  its  colours,  white,  yellow,  or  red,  from  its  Mercury.  Its  sublimation  is  also  by \nMercury,  and  its  resolution  by  Salt,  and  it  is  sublimed  and  resolved  by  these. \u2014 De  Eiemcnto  Agutr,  Tract  III.,  c.  6. \n\n\nThe  Coelutn  Philosophorum.  7 \n\nTHE   THIRD    CANON. \n\nConcerning  Mars  and  His  Properties. \n\nThe  si.\\  occult  metals  have  expelled  the  seventh  from  them,  and  have \nmade  it  corporeal,  leaving  it  little  efficacy,  and  imposing  on  it  great  hardness \nand  weight.  This  being  the  case,  they  have  shaken  off  all  their  own  strength \nof  coagulation  and  hardness,  which  they  manifest  in  this  other  body.  On  the \ncontrary,  they  have  retained  in  themselves  their  colour  and  liquefaction, \ntogether  with  their  nobility.  It  is  very  difficult  and  laborious  for  a  prince  or  a \nking  to  be  produced  out  of  an  unfit  and  common  man.  But  Mars  acquires \ndominion  with  strong  and  pugnacious  hand,  and  seizes  on  the  position  of \nking.  He  should,  however,  be  on  his  guard  against  snares,  that  he  be  not \nled  captive  suddenly  and  unexpectedly.  It  must  also  be  considered  by  what \nmetiiod  Mars  may  be  able  to  take  the  place  of  king,  and  Sol  and  Luna,  with \nSaturn,  hold  the  place  of  Mars.* \n\nTHE    FOURTH    CANON. \n\nConcerning  Venus  and  Its  Properties. \n\nThe  other  six  metals  have  rendered  Venus  an  extrinsical  body  by  means \nof  all  their  colour  and  method  of  liquefaction.  It  may  be  necessary,  in  order  to \nunderstand  this,  that  we  should  show,  by  some  examples,  how  a  manifest \nthing  may  be  rendered  occult,  and  an  occult  thing  rendered  materially  manifest \nby  means  of  fire.  Whatever  is  combustible  can  be  naturally  transinuted  by \nfire  from  one  form  into  another,  namely,  into  lime,  soot,  ashes,  glass,  colours, \nstones,  and  earth.  This  last  can  again  be  reduced  to  many  new  metallic \nbodies.  Ifa  metal,  too,  be  burnt,  or  rendered  fragile  by  old  rust,  it  can  again \nacquire  malleability  by  applications  of  fire.f \n\nTHE    FIFTH    CANON. \n\nConcerning  the  Nature  and  Properties  of  Satukn. \n\nOf  his  own  nature  Saturn  speaks  thus  :  The  other  six  have  cast  me  out \nas  their  examiner.  They  have  thrust  me  forth  from  them  and  from  a \nspiritual  place.  They  have  also  added  a  corruptible  body  as  a  place  of  abode, \nso  that  I  may  be  what  they  neither  are  nor  desire  to  become.  My  six  brothers \nare  s|irilual,  and  thence  it  ensues  that  so  often  as  I  am  put  in  the  fire  they \npenetrate  my  body  and,  together  with  me,  perish  in  the  fire,  Sol  and  Luna \n\n\n\u2022  In  the  generation  of  Iron  there  is  a  larger  proportion  of  Salt  and  Mercury,  while  the  red  Sulphur  from  which \ncopper  proceeds  is  present  in  a  smaller  quantity.  It  contains  also  a  cuprinc  salt,  but  not  in  equal  proportion  with \nMercur>-.  Its  coiibtituents  are  its  own  body,  which  preponderates  ;  then  comes  Salt,  afterw.-u-Js  Mercur>',  and,  lastly, \nSulphur.  When  there  is  more  Salt  than  the  composition  of  Sulphur  requires,  the  metal  can  in  no  wise  be  made,  for  it \ndepends  upon  an  equal  weight  of  each.  For  fluxibility  proceeds  from  Mercury-  and  coagulation  from  Salt.  Accordingly, \nif  there  be  too  much  Salt  it  becomes  too  hard. \u2014 De  Etttittnto  Agucr,  Lib.  IV.,  Tract  III.,  c.  4. \n\nt  Venus  is  the  first  metal  generated  by  the  Archeus  of  Nature  from  the  three  prime  principles  after  the  marcasites \nand  cachimia:  have  been  separated  from  these.  It  is  formed  of  the  gross  redness  which  is  purged  off  from  the  primal \nSulphur,  of  the  light  red  expelled  in  like  manner  from  the  Mercury,  and  of  the  deep  yellow  separated  in  the \npurification  of  the  prime  Salt  by  this  same  ArcheiLs.\u2014 /^I't/.,  c.  3. \n\n\n8         The  Hervtetic  and  Alchemical   Writings  of  Paracelsus. \n\nexcepted.  These  are  purified  and  ennobled  in  my  water.  My  spirit  is  a  water \nsoftening'  the  rigid  and  congelated  bodies  of  my  brothers.  Yet  my  body  is \ninclined  to  the  earth.  Whatever  is  received  into  me  becomes  conformed \nthereto,  and  by  means  of  us  is  converted  into  one  body.  It  would  be  of  little \nuse  to  the  world  if  it  should  learn,  or  at  least  believe,  what  lies  hid  in  me,  and \nwhat  I  am  able  to  effect.  It  would  be  more  profitable  it  should  ascertain  what \nI  am  able  to  do  with  myself.  Deserting  all  the  methods  of  the  Alchemists,  it \nwould  then  use  only  that  which  is  in  me  and  can  be  done  by  me.  The  stone \nof  cold  is  in  me.  This  is  a  water  by  means  of  which  I  make  the  spirits  of  the \nsix  metals  congeal  into  the  essence  of  the  seventh,  and  this  is  to  promote  Sol \nwith  Luna.* \n\nTwo  kinds  of  Antimony  are  found  :  one  the  common  black,  by  which  Sol \nis  purified  when  liquefied  therein.  This  has  the  closest  affinity  with  Saturn. \nThe  other  kind  is  the  white,  which  is  also  called  Magnesia  and  Bismuth.  It \nhas  great  affinity  with  Jupiter,  and  when  mixed  with  the  other  Antimon}'  it \naugments  Luna. \n\nTHE    SIXTH    CANON. \nConcerning  Luna  and  the  Properties  thereof. \n\nThe  endeavour  to  make  Saturn  or  Mars  out  of  Luna  involves  no  lighter \nor  easier  work  than  to  make  Luna,  with  great  gain,  out  of  Mercury,  Jupiter, \nMars,  Venus,  or  Saturn.  It  is  not  useful  to  transmute  what  is  perfect  into \nwhat  is  imperfect,  but  the  latter  into  the  former.  Nevertheless,  it  is  well  to  know \nwhat  is  the  material  of  Luna,  or  vi'hence  it  proceeds.  Whoever  is  not  able  to \nconsider  or  find  this  out  will  neither  be  able  to  make  Luna.  It  will  be  asked. \nWhat  is  Luna  ?  It  is  among  the  seven  metals  which  are  spiritually  concealed, \nitself  the  seventh,  external,  corporeal,  and  material.  For  this  seventh  always \ncontains  the  six  metals  spiritually  hidden  in  itself.  And  the  six  spiritual \nmetals  do  not  exist  without  one  external  and  material  metal.  So  also  no \ncorporeal  metal  can  have  place  or  essence  without  those  six  spiritual  ones. \nThe  seven  corporeal  metals  mix  easily  by  means  of  liquefaction,  but  this \nmixture  is  not  useful  for  making  Sol  or  Luna.  For  in  that  mixture  each  metal \nremains  in  its  own  nature,  or  fixed  in  the  fire,  or  flies  from  it.  For  example, \nmix,  in  any  way  you  can,  Mercury,  Jupiter,  Saturn,  Mars,  Venus,  Sol, \nand  Luna.  It  will  not  thence  result  that  Sol  and  Luna  will  so  change  the \nother  five  that,  by  the  agency  of  Sol  and  Luna,  these  will  become  Sol  and \nLuna.  For  though  all  be  liquefied  into  a  single  mass,  nevertheless  each \nremains  in  its  nature  whatever  it  is.  This  is  the  judgment  which  must \nbe    passed    on    corporeal    mixture.      But    concerning    spiritual    mixture    and \n\n\u2022  Lead  is  the  blackness  of  the  three  first  principles,  uliich,  however,  is  by  no  means  a  superfluity,  but  a  peculiar \nmetallic  nature  in  them  existing.  For  all  metals  are  latent  in  Mercurj',  and  they  are  all  only  Mercur>'.  The  same  is  to \nbe  concluded  concerning  Salt  and  Sulphur.  Thus,  as  copper  is  the  abundant  redness  of  the  three  principles,  so  Lead  is \ntheir  blackness  ;  but,  at  the  same  time,  there  are  four  colours  concealed  therein  -  the  blackness,  purged  off  from  the \nthree  principles  ;  redness,  which  contains  a  precipitate  out  of  Mercury  ;  whiteness,  from  the  calcination  of  Mercury  ; \nand  a  certain  yellowness,  derived  from  Merctu^*.  Thus  the  grossness  and  the  colours  are  alike  due  to  Mercury,  and \nLead  is,  in  fact,  a  black  Mercury.  --  Ibiti.,  c.  5. \n\n\nThe   Caelum  Philosophorum.  9 \n\ncommunion  of  the  metals,  it  should  be  known  that  no  separation  or \nmortification  is  spiritual,  because  such  spirits  can  never  exist  without  bodies. \nThough  the  body  should  be  taken  away  from  them  and  mortified  a  hundred \ntimes  in  one  hour,  nevertheless,  they  would  always  acquire  another  much \nmore  noble  than  the  former.  .'\\nd  this  is  the  transposition  of  the  metals  from \none  death  to  another,  that  is  to  say,  from  a  lesser  degree  into  one  greater  and \nhigher,  namely,  into  Luna ;  and  from  a  better  into  the  best  and  most \nmost  perfect,  that  is,  into  Sol,  the  brilliant  and  altogether  royal  metal.  It  is \nmost  true,  then,  as  frequently  said  above,  that  the  six  metals  always \ngenerate  a  seventh,  or  produce  it  from  themselves  clear  in  its  esse. \n\nA  question  may  arise  :  If  it  be  true  that  Luna  and  every  metal  derives  its \norigin  and  is  generated  from  the  other  six,  what  is  then  its  property  and  its \nnature  ?  To  this  we  reply  :  From  Saturn,  Mercury,  Jupiter,  Mars,  Venus,  and \nSol,  nothing  and  no  other  metal  than  Luna  could  be  made.  The  cause  is \nthat  each  metal  has  two  good  virtues  of  the  other  six,  of  which  altogether \nthere  are  twelve.  These  are  the  spirit  of  Luna,  which  thus  in  a  few  words \nmay  be  made  known.  Luna  is  composed  of  the  six  spiritual  metals  and  their \nvirtues,  whereof  each  possesses  two.  Altogether,  therefore,  twelve  are  thus \nposited  in  one  corporeal  metal,  which  are  compared  to  the  seven  planets  and \nthe  twelve  celestial  signs.  Luna  has  from  the  planet  Mercury,  and  from \nAquarius  and  Pisces,  its  liquidity  and  bright  white  colour.  f? .  \"--.  ^\"d  K. \nSo  Luna  has  from  Jupiter,  with  -h.  (Sagittarius)  and  Taurus,  its  white  colour \nand  its  great  firmness  in  fire.  %  ,  \"^^ ,  tt  \u2022  Luna  has  from  Mars,  with  Cancer \nand  Aries,  its  hardness  and  its  clear  sound.  $ ,  szs,  and  0''.  Luna  has  from \nVenus,  with  Gemini  and  Libra,  its  measure  of  coagulation  and  its  malleability. \n?,  n,  and  Libra.  From  Saturn,  with  Virgo  and  ?:  (Scorpio),  its  homogene- \nous body,  with  gravity,  b.  TIJ,  and  ?(, .  From  Sol,  with  Leo  and  Virgo,  its \nspotless  purity  and  great  constancy  against  the  power  of  fire.  \u00a9,  Q,  and  Tlj. \nSuch  is  the  knowledge  of  the  natural  exaltation  and  of  the  course  of  the  spirit \nand  body  of  Luna,  with  its  composite  nature  and  wisdom  briefiy  summarised. \n\nFurthermore,  it  should  be  pointed  out  what  kind  of  a  body  such  metallic \nspirits  acquire  in  their  primitive  generation  by  means  of  celestial  influx.  For \nthe  metal-digger,  when  he  has  crushed  the  stone,  contemptible  as  it  is  in  ap- \npearance, liquefies  it,  corrupts  it,  and  altogether  mortifies  it  with  fire.  Then \nthis  metallic  spirit,  in  such  a  process  of  mortification,  receives  a  better  and  more \nnoble  body,  not  friable  but  malleable.  Then  comes  the  Alchemist,  who  again \ncorrupts,  mortifies,  and  artificially  prepares  such  a  metallic  body.  Thus  once \nmore  that  spirit  of  the  metal  assumes  a  more  noble  and  more  perfect  body, \nputting  itself  forward  clearly  into  the  light,  except  it  be  Sol  or  Luna.  Then \nat  last  the  metallic  spirit  and  body  are  perfectly  united,  are  safe  from  the \ncorruption  of  elementary  fire,  and  also  incorruptible.* \n\n\u2022  When  the  three  prime  principles  have  been  purged  of  their  superfluities,  and  from  the  said  superfluities  the \nimperfect  metals  have  been  generated,  there  remains  nothing  gross  or  crude,  either  in  coloiu'  or  substance,  but  only  a \nver>-  subtle  nature  of  a  white  and  purple  hue.    This  is  the  most  pure  quality  of  Mcrcurj',  Salt,  and  Sulphur,  most  clear \n\n\nlo      Tlie  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nTHE    SEVENTH    CANON. \n\nConcerning  the  Nature  of  Sol  and  its  Properties. \n\nThe  seventh  after  the  six  spiritual  metals  is  corporeally  Sol,  which  in  itself \nis  nothing  but  pure  fire.  What  in  outward  appearance  is  more  beautiful, \nmore  brilliant,  more  clear  and  perceptible,  a  heavier,  colder,  or  more  homo- \ngeneous body  to  see  ?  And  it  is  easy  to  perceive  the  cause  of  this,  namely,  that  it \ncontains  in  itself  the  congelations  of  the  other  six  metals,  out  of  which  it  is \nmade  externally  into  one  most  compact  body.  Its  liquefaction  proceeds  from \nelementary  fire,  or  is  caused  by  the  liquations  of  Mercury,  with  Pisces  and \nAquarius,  concealed  spiritually  within  it.  The  most  manifest  proof  of  this  is \nthat  Mercury  is  easily  mingled  corporeally  with  the  Sun  as  in  an  embrace.  But \nfor  Sol,  when  the  heat  is  withdrawn  and  the  cold  supervenes  after  liquefaction, \nto  coagulate  and  to  become  hard  and  solid,  there  is  need  of  the  other  five  metals, \nwhose  nature  it  embraces  in  itself \u2014 Jupiter,  Saturn,  Mars,  Venus,  Luna.  In \nthese  five  metals  the  cold  abodes  with  their  regimens  are  especially  found. \nHence  it  happens  that  Sol  can  with  difficulty  be  liquefied  without  the  heat  of \nfire,  on  account  of  the  cold  whereof  mention  has  been  made.  For  Mercury \ncannot  assist  with  his  natural  heat  or  liquefaction,  or  defend  himself  against \nthe  cold  of  the  five  metals,  because  the  heat  of  Mercury  is  not  sufficient  to \nretain  Sol  in  a  state  of  liquefaction.  Wherefore  Sol  has  to  obey  the  five \nmetals  rather  than  Mercury  alone.  Mercury  itself  has  no  office  of  itself  save \nalways  to  flow.  Hence  it  happens  that  in  coagulations  of  the  other  metals  it \ncan  effect  nothing,  since  its  nature  is  not  to  make  anything  hard  or  solid,  but \nliquid.  To  render  fluid  is  the  nature  of  heat  and  life,  but  cold  has  the  nature \nof  hardness,  consolidation,  and  immobility,  which  is  compared  to  death.  For \nexample,  the  six  cold  metals,  Jupiter,  Venus,  Saturn,  Mars,  Venus,  Luna,  if \nthey  are  to  be  liquefied  must  be  brought  to  that  condition  by  the  heat  of  fire. \nSnow  or  ice,  which  are  cold,  will  not  produce  this  effect,  but  rather  will \nharden.  As  soon  as  ever  the  metal  liquefied  by  fire  is  removed  therefrom,  the \ncold,  seizing  upon  it,  renders  it  hard,  congelated,  and  immovable  of  itself. \nBut  in  order  that  Mercuiy  may  remain  fluid  and  alive  continually,  say,  I  pray \nyou,  whether  this  will  be  affected  with  heat  or  cold  ?  Whoever  answers  that \nthis  is  brought  about  by  a  cold  and  damp  nature,  and  that  it  has  its  life  from \ncold \u2014 the  promulgator  of  this  opinion,  having  no  knowledge  of  Nature,  is  led \naway  by  the  vulgar.  For  the  vulgar  man  judges  only  falsely,  and  always  holds \nfirmly  on  to  his  error.  So  then  let  him  who  loves  truth  withdraw  therefrom. \nMercury,  in  fact,  lives  not  at  all  from  cold  but  from  a  warm  and  fiery   nature. \n\nand  excellent  in  form,  substance,  essence,  and  colour.  These  two  essences,  namely,  the  white  and  the  purple,  are \nscp.ir.ited  by  the  Archeus,  and  out  of  the  first,  fixed  and  coagulated,  is  formed  silver,  while  from  the  purple  there  is \ngenerated  gold,  which  is  the  most  noble  Sulphur,  Salt,  and  Mercury,  separated  from  all  other  colours,  and  consisting \nof  purple  alone.  Its  clayey  or  yellow  appearance  is  accounted  for  by  the  subtlety  and  clearness  of  the  metal,  because \nall  the  dull  colours  are  removed.  In  Silver  the  most  prevalent  colours  are  green  and  blue,  which  :u-e  respectively \nderived  from  the  Mercury  and  the  Salt,  the  Sulphur  contributing  nothing  in  the  matter  of  colouring,  On\"  the  other \nhand,  in  gold  the  purple  colour  is  derived  from  Salt,  the  pellucid  redness  from  Sulphur,  and  the  yellow  from  Merciuy. \n\u2014Hid.,  c.  8. \n\n\nThe  Calum  Philosophomm.  1 1 \n\nWhatever  lives  is  fire,  because  heat  Is  life,  but  cold  the  occasion  of  death.  The \nfire  of  Sol  is  of  itself  pure,  not  indeed  alive,  but  hard,  and  so  far  shews  the \ncolour  of  sulphur  in  that  yellow  and  red  are  mixed  therein  in  due  proportion. \nThe  five  cold  metals  are  Jupiter,  Mars,  Saturn,  Venus,  and  Luna,  which  assign \nto  Sol  their  virtues  ;  according  to  cold,  the  body  itself ;  according  to  fire, \ncolour  ;  according  to  drj-ness,  solidity  ;  according  to  humidity,  weiglit ;  and \nout  of  brightness,  sound.  But  that  gold  is  not  burned  in  the  element  of \nterrestrial  fire,  nor  is  even  corrupted,  is  effected  by  the  firmness  of  Sol.  For \none  fire  cannot  burn  another,  or  even  consume  it  ;  but  rather  if  fire  be  added \nto  fire  it  is  increased,  and  becomes  more  powerful  in  its  operations.  The \ncelestial  fire  which  flows  to  us  on  the  earth  from  the  Sun  is  not  such  a  fire  as \nthere  is  in  heaven,  neither  is  it  like  that  which  exists  upon  the  earth,  but  that \ncelestial  fire  with  us  is  cold  and  congealed,  and  it  is  the  body  of  the  Sun. \nWherefore  the  Sun  can  in  no  way  be  overcome  by  our  fire.  This  only \nhappens,  that  it  is  liquefied,  like  snow  or  ice,  by  that  same  celestial  Sun. \nFire,  therefore,  has  not  the  power  of  burning  fire,  because  the  Sun  is  fire, \nwhich,  dissolved  in  heaven,  is  coagulated  with  us. \n\nGold  is  in  its        f       i      Celestial  \\  f       Dissolved \n\nEssence  three-       -         2     Elementary      -  \u2022        Fluid \n\nfold  I        3     Metallic  I  I        Cor/'oreal. \n\n\nThe  End  of  the  Seven  C.\\nons. \n\n\nTHE    CCELUM    PHILOSOPHORUM. \n\n\nPART     II. \n\nCERTAIN    TREATISES    AND    APPENDICES    ARISING    OUT    OF \nTHE    SEVEN    CANONS. \n\n\nGod    and    Nature    do    Nothing    in    Vain. \n\nTHE  eternal  position  of  all  things,  independent  of  time,  without  beginning \nor  end,  operates  everj'where.     It  works   essentially  where  otherwise \nthere  is  no  hope.      It  accomplishes  that  which  is  deemed  impossible. \nWhat  appears  beyond  belief  or  hope  emerges  into    truth    after  a  wonderful \nfashion. \n\nNote   on  Mercurius  Vivus. \n\nWhatever  tinges  with  a  white  colour  has  the  nature  of  life,  and  the \nproperties  and  power  of  light,  which  causally  produces  life.  Whatever,  on \nthe  other  hand,  tinges  with  blackness,  or  produces  black,  has  a  nature  in \ncommon  with  death,  the  properties  of  darkness,  and  forces  producti\\'e  of \ndeath.  The  earth  with  its  frigidity  is  a  coagulation  and  fixation  of  this  kind \nof  hardness.  For  the  house  is  always  dead  ;  but  he  who  inhabits  the  house \nlives.      If  you  can  discover  the  force  of  this  illustration  you  have  conquered. \n\nTested  liquefactive  powder. \nBurn  fat  verbena.* \n\nRecipe.  \u2014  Salt  nitre,  four  ounces  ;  a  moiety  of  sulphur  ;  tartar,  one  ounce. \nMix  and  liquefy. \n\nWhat  is  to  be  thought  concerning  the  Congelation  or  Mercury. \n\nTo  mortify  or  congeal  Mercury,  and  afterwards  seek  to  turn  it  into  Luna, \nand  to  sublimate  it  with  great  labour,  is  labour  in  vain,  since  it  in\\  olves  a \ndissipation  of  Sol  and  Luna  existing  therein.  There  is  another  method, \nfar  different  and  much  more  concise,  whereby,  with  little  waste  of  Mercury \nand  less  expenditure  of  toil,  it  is  transmuted  into  Luna  without  congelation. \nAny  one  can  at  pleasure  learn  this  Art  in  Alchemy,  since  it  is  so  simple  and \neasy  ;  and  by  it,  in  a  short  time,   he  could  make  any  quantity  of  silver  and \n\n\n*  Verbenas  adole  pingues,  et  inascula  tura.\u2014 Virg  ,  Eel.  viii.  65. \n\n\nThe   C(plum  Pliilosophonim.  13 \n\ngold.  It  is  tedious  to  read  long  descriptions,  and  everybody  wishes  to  be \nadvised  in  straightforward  words.  Do  this,  then  ;  proceed  as  follows,  and \nyou  will  have  Sol  and  Luna,  by  help  whereof  you  will  turn  out  a  very  rich  man. \nWait  awhile,  I  beg,  while  this  process  is  described  to  j-ou  in  few  words, \nand  keep  these  words  well  digested,  so  that  out  of  Saturn,  Mercury,  and \nJupiter  3'ou  may  make  Sol  and  Luna.  There  is  not,,  nor  ever  will  be,  any  art \nso  easy  to  find  out  and  practise,  and  so  eflfective  in  itself.  The  method  of \nmaking  Sol  and  Luna  by  Alchemy  is  so  prompt  that  there  is  no  more  need  of \nbooks,  or  of  elaborate  instruction,  than  there  would  be  if  one  wished  to  write \nabout  last  year's  snow. \n\nConcerning  the  Receipts  of  Alchemy. \n\nWhat,  then,  shall  we  say  about  the  receipts  of  Alchemy,  and  about  the \ndiversity  of  its  vessels  and  instruments  ?  These  are  furnaces,  glasses,  jars, \nwaters,  oils,  limes,  sulphurs,  salts,  saltpetres,  alums,  vitriols,  chrysocollae, \ncopper-greens,  atraments,  auri-pigments,  fel  vitri,  ceruse,  red  earth,  thucia, \nwax,  lutum  sapiential,  pounded  glass,  verdigris,  soot,  testae  ovorum,  crocus  of \nMars,  soap,  crystal,  chalk,  arsenic,  antimony,  minium,  elixir,  lazurium,  gold- \nleaf,  salt-nitre,  sal  ammoniac,  calamine  stone,  magnesia,  bolus  armenus,  and \nmany  other  things.  Moreover,  concerning  preparations,  putrefactions, \ndigestions,  probations,  solutions,  cementings,  filtrations,  reverberations, \ncalcinations,  graduations,  rectifications,  amalgamations,  purgations,  etc.,  with \nthese  alchemical  books  are  crammed.  Then,  again,  concerning  herbs,  roots, \nseeds,  woods,  stones,  animals,  worms,  bone  dust,  snail  shells,  other  shells, \nand  pitch.  These  and  the  like,  whereof  there  are  some  very  far-fetched  in \nAlchemy,  are  mere  incumbrances  of  work  ;  since  even  if  Sol  and  Luna  could  be \nmade  by  them  they  rather  hinder  and  delay  than  further  one's  purpose.  But  it \nis  not  from  these \u2014 to  say  the  truth \u2014 that  the  Art  of  making  Sol  and  Luna  is  to \nbe  learnt.  So,  then,  all  these  things  should  be  passed  by,  because  they  have \nno  effect  with  the  five  metals,  so  far  as  Sol  and  Luna  are  concerned.  Someone \nmay  ask.  What,  then,  is  this  short  and  easy  way,  which  involves  no  difficultj', \nand  yet  wherebj-  Sol  and  Luna  can  be  made  ?  Our  answer  is,  this  has  been \nfully  and  openly  explained  in  the  Seven  Canons.  It  would  be  lost  labour \nshould  one  seek  further  to  instruct  one  who  does  not  understand  these.  It \nwould  be  impossible  to  convince  such  a  person  that  these  matters  could  be  so \neasily  understood,  but  in  an  occult  rather  than  in  an  open  sense. \n\nThe  .\\rt  is  this  :  After  you  have  made  heaven,  or  the  sphere  of  Saturn, \nwith  its  life  to  run  over  the  earth,  place  on  it  all  the  planets,  or  such,  one  or \nmore,  as  you  wish,  so  that  the  portion  of  Luna  may  be  the  smallest.  Let  all \nrun,  until  heaven,  or  Saturn,  has  entirely  disappeared.  Then  all  those  planets \nwill  remain  dead  with  their  old  corruptible  bodies,  having  meanwhile  obtained \nanother  new,  perfect,  and  incorruptible  body. \n\nThat  body  is  the  spirit  of  heaven.  From  it  these  planets  again  receive  a \nbody  and  life,  and  live  as  before.     Take  this  body  from  the  life  and  the  earth. \n\n\n14       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nKeep  it.  It  is  Sol  and  Luna.  Here  you  have  the  Art  altogether,  clear  and \nentire.  If  you  do  not  yet  understand  it,  or  are  not  practised  therein,  it  is \nwell.      It  is  better  that  it  should  be  kept  concealed,  and  not  made  public. \n\nHow  TO  Conjure  the  Crystal  so  th.^t  ali,  things   may  be  seen  in  it. \n\nTo  conjure  is  nothing  else  than  to  observe  anything  rightly,  to  know \nand  to  understand  what  it  is.  The  crystal  is  a  figure  of  the  air.  Whatever \nappears  in  the  air,  movable  or  immovable,  the  same  appears  also  in  the \nspeculum  or  crystal  as  a  wave.  For  the  air,  the  water,  and  the  crj-stal,  so  far \nas  vision  is  concerned,  are  one,  like  a  mirror  in  which  an  inverted  copy  of  an \nobject  is  seen. \n\nConcerning  the  Heat  of   Mercury. \n\nThose  who  think  that  Mercury  is  of  a  moist  and  cold  nature  are  plainly  in \nerror,  because  it  is  by  its  nature  in  the  highest  degree  warm  and  moist,  which \nis  the  cause  of  its  being  in  a  constant  state  of  fluidity.  If  it  were  of  a  moist \nand  cold  nature  it  would  have  the  appearance  of  frozen  water,  and  be  always \nhard  and  solid,  so  that  it  would  be  necessary  to  liquefy  it  by  the  heat  of  fire, \nas  in  the  case  of  the  other  metals.  But  it  does  not  require  this,  since  it  has \nliquidity  and  flux  from  its  own  heat  naturally  inborn  in  it,  which  keeps  it  in  a \nstate  of  perpetual  fluidity  and  renders  it  \"quick,\"  so  that  it  can  neither  die, \nnor  be  coagulated,  nor  congealed.  And  this  is  well  worth  noticing,  that  the \nspirits  of  the  seven  metals,  or  as  many  of  them  as  have  been  commingled,  as \nsoon  as  they  come  into  the  fire,  contend  with  one  another,  especially  Mercun,', \nso  that  each  may  put  forth  its  powers  and  virtues  in  the  endeavour  to  get  the \nmastery  in  the  way  of  liquefying  and  transmuting.  One  seizes  on  the  virtue, \nlife,  and  form  of  another,  and  assigns  some  other  nature  and  form  to  this  one. \nSo  then  the  spirits  or  vapours  of  the  metals  are  stirred  up  by  the  heat  to \noperate  mutually  one  upon  the  other,  and  transmute  from  one  virtue  to \nanother,  until  perfection  and  purity  are  attained. \n\nBut  what  must  be  done  besides  to  Mercury  in  order  that  its  moisture  and \nheat  may  be  tak^n  away,  and  in  their  place  such  an  extreme  cold  introduced  as \nto  congeal,  consolidate,  and  altogether  mortify  the  Mercury?  Do  what \nfollows  in  the  sentence  subjoined  :  Take  pure  Mercury  closely  shut  up  in  a \nsilver  pixis.  Fill  a  jar  with  fragments  of  lead,  in  the  midst  of  which  place \nthe  pixis.  Let  it  melt  for  twenty-four  hours,  that  is,  for  a  natural  day.  This \ntakes  away  from  Mercury  his  occult  heat,  adds  an  external  heat,  and  con- \ntributes the  internal  coldness  of  Saturn  and  Luna  (which  are  both  planets  of \na  cold  nature),  whence  and  whereby  the  Mercury  is  compelled  to  congeal, \nconsolidate,  and  harden. \n\nNote  also  that  the  coldness  (which  Mercury  needs  in  its  consolidation  and \nmortification)  is  not  perceptible  by  the  external  sense,  as  the  cold  of  snow  or \nof  ice  is,  but  rather,  externally,  there  is  a  certain  amount  of  apparent  heat. \nJust  in  the  same  way  is  it  with  the  heat  of  Mercury,  which  is  the  cause  of  its \nfluidity.      It  is  not  an  external  heat,  perceptible  in  the  same  way  as  one  of  our \n\n\nThe  Coelum  Fhilosopiiorum.  1 5 \n\nqualities.  Nay,  externally  a  sort  of  coldness  is  perceptible.  Whence  the \nSophists  (a  race  which  has  more  talk  than  true  wisdom)  falsely  assert  that \nMercury  is  cold  and  oi  a  moist  nature,  so  that  they  go  on  and  advise  us  to \ncongeal  it  by  means  of  heat  ;  whereas  heat  only  renders  it  more  fluid,  as  they \ndaily  lind  out  to  their  own  loss  rather  than  gain. \n\nTrue  Alchemy  which  alone,  by  its  unique  Art,  teaches  how  to  fabricate \nSol  and  Luna  from  the  five  imperfect  metals,  allows  no  other  receipt  than \nthis,  which  well  and  truly  says  :  Only  from  metals,  in  metals,  by  metals,  and \nwith  metals,  are  perfect  metals  made,  for  in  some  things  is  Luna  and  in  other \nmetals  is  Sol. \n\nWhat  M.\\terials  and  Instrume.\\ts  are  required  in  Alchemy. \nThere  is  need  of  nothing   else    but  a  foundry,   bellows,    tongs,    hammers, \ncauldrons,  jars,   and  cupels  made  from  beechen  ashes.     Afterwards,  lay  on \nSaturn,  Jupiter,  Mars,  Sol,  Venu^,   Mercury,  and   Luna.      Let  them  operate \nfinally  up  to  Saturn.  T    I  ^l^Ji*^ \n\nThe  Method  of  Seeking  Minerals. \n\nThe  hope  of  finding  these  in  the  earth  and  in  stones  is  most  uncertain, \nand  the  labour  very  great.  However,  since  this  is  the  first  mode  of  getting \nthem,  it  is  in  no  way  to  be  despised,  but  greatly  commended.  Such  a  desire  or \nappetite  ought  no  more  to  be  done  away  with  than  the  lawful  inclination  of \nyoung  people,  and  those  in  the  prime  of  life,  to  matrimony.  As  the  bees  long \nfor  roses  and  other  flowers  for  the  purpose  of  making  honey  and  wax,  so,  too, \nmen \u2014 apart  from  avarice  or  their  own  aggrandisement \u2014 should  seek  to  extract \nmetal  from  the  earth.  He  who  does  not  seek  it  is  not  likely  to  find  it. \nGod  dowers  men  not  only  with  gold  or  silver,  but  also  with  poverty,  squalor, \nand  misery.  He  has  given  to  some  a  singular  knowledge  of  metals  and \nminerals,  whereby  they  have  obtained  an  easier  and  shorter  method  of \nfabricating  gold  and  silver,  without  digging  and  smelting  them,  than  they  were \ncommonly  accustomed  to,  by  extracting  them  from  their  primitive  bodies. \nAnd  this  is  the  case  not  only  with  subterranean  substances,  but  by  certain \narts  and  knowledge  they  have  extracted  them  from  the  five  metals  generally \n(that  is  to  say,  from  metals  excocted  from  minerals  which  are  imperfect \nand  called  metals),  viz.,  from  Mercury,  Jupiter,  Saturn,  Mars  and  Venus, \nfrom  all  of  which,  and  from  each  of  them  separately,  Sol  and  Luna  can  be \nmade,  but  from  one  more  easily  than  from  another.  Note,  that  Sol  and  Luna \ncan  be  made  easily  from  Mercury,  Saturn,  and  Jupiter,  but  from  Mars  and \nVenus  with  difficulty.  It  is  possible  to  make  them,  however,  but  with  the \naddition  of  Sol  and  Luna.  Out  of  Magnesium  and  Saturn  comes  Luna,  and \nout  of  Jupiter  and  Cinnabar  pure  Sol  takes  its  rise.  The  skilful  artist, \nhowever  (how  well  I  remember !),  will  be  able  by  diligent  consideration  to \nprepare  metals  so  that,  led  by  a  true  method  of  reasoning,  he  can  promote \nthe  perfection  of  metallic  transformation  more  than  do  the  courses  of  the \ntwelve  signs  and  the  seven  planets.      In  such  matters  it  is  quite  superfluous  to \n\n\n1 6       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nwatch  these  courses,  as  also  their  aspects,  good  or  bad  days  or  hours,  the \nprosperous  or  unlucky  condition  of  this  or  thai  planet,  for  these  matters  can \ndo  no  good,  and  much  less  can  they  do  harm  in  the  art  of  natural  Alchemy. \nIf  otherwise,  and  you  have  a  feasible  process,  operate  when  you  please. \nIf,  however,  there  be  anything  wanting  in  you  or  your  mode  of  working,  or  /q \nyour  understanding,  the  planets  and  the  stars  of  heaven  will  fail  you  in \nyour  work. \n\nIf  metals  remain  buried  long  enough  in  the  earth,  not  only  are  they \nconsumed  by  rust,  but  by  long  continuance  they  are  even  transmuted  into \nnatural  stones,  and  there  are  a  great  many  of  these  ;  but  this  is  known  to  few. \nFor  there  is  found  in  the  earth  old  stone  money  of  the  heathens,  printed  with \ntheir  different  figures.  These  coins  were  originally  metallic,  but  through  the \ntransmutation  brought  about  by  Nature,  they  were  turned  into  stone. \n\nWhat  Alchemy  is. \n\nAlchemy  is  nothing  else  but  the  set  purpose,  intention,  and  subtle \nendeavour  to  transmute  the  kinds  of  the  metals  from  one  to  another.* \nAccording  to  this,  each  person,  by  his  own  mental  grasp,  can  choose  out  for \nhimself  a  better  way  and  Art,  and  therein  find  truth,  for  the  man  who  follows \na  thing  up  more  intently  does  find  the  truth.  It  is  highly  necessary  to  have  a \ncorrect  estimation  of  stars  and  of  stones,  because  the  star  is  the  informing \nspirit  of  all  stones.  For  the  Sol  and  Luna  of  all  the  celestial  stars  are  nothing \nbut  one  stone  in  itself;  and  the  terrestrial  stone  has  come  forth  frem  the  celes- \ntial stone  ;  through  the  same  fire,  coals,  ashes,  the  same  expulsions  and  re- \npurgations  as  that  celestial  stone,  it  has  been  separated  and  brought,  clear  and \npure  in  its  brightness.  The  whole  ball  of  the  earth  is  only  something  thrown \noff,  concrete,  mixed,  corrupted,  ground,  and  again  coagulated,  and  gradually \nliquefied  into  one  mass,  into  a  stony  work,  which  has  its  seat  and  its  rest  in \nthe  midst  of  the  firmamental  sphere. \n\nFurther  it  is  to  be  remarked  that  those  precious  stones  which  shall  forth- \nwith be  set  down  have  the  nearest  place  to  the  heavenly  or  sidereal  ones  in \npoint  of  perfection,  purity,  beauty,  brightness,  virtue,  power  of  withstanding \nfire,  and   incorruptibility,  and   they  have  been  fixed  with  other  stones  in  the \n\nearth,  t \n\nThey  have,  therefore,  the  greatest  affinity  with  heavenly  stones  and  with \nthe  stars,  because  their  natures  are  derived  from  these.     They  are  found  by \n\n\u2022  Alchemy  is,  so  to  speak,  a  kind  of  lower  heaven,  by  which  the  sun  is  separated  from  the  moon,  day  from  night, \nmedicine  from  poison,  wh.it  is  useful  from  what  is  refuse.\u2014 ZJ;  Cotica.  Therefore  learn  Alchemy,  which  is  otherwise \ncalled  Sp.->gyri.t.  This  teaches  you  to  discern  between  the  true  and  the  false.  Such  a  Light  of  Nature  is  it  that  it  is \n\u2022  -a  mode  of  proof  in  all  things,  and  w.ilks  in  light.  From  this  light  of  Nature  we  ought  to  know  and  speak,  not  from \nmere  phantasy,  whence  nothing  b  begotten  save  the  four  humours  and  their  compounds,  augmentation,  stagnation,  and \ndecrease,  with  other  trifles  of  this  kind.  These  proceed,  not  from  the  clear  intellect,  that  full  treasure-house  of  a  good \nman,  but  rather  are  based  on  a  fictitious  and  insecure  foundation.\u2014 /'\u00abrffw//r;</w.  Lib.  L,  c.  3. \n\n\\  ^Vhen  the  occult  dispenser  of  Nature  in  the  prime  principles,  that  is  to  say,  the  potency  called  Ares,  has \nproduced  the  gross  and  rough  genera  of  stones,  and  no  further  grossness  remains,  a  diaphanous  and  subtle  substance \nremains,  out  of  which  the  Archeus  of  Nature  generates  the  precious  stones  or  gems.\u2014 Z),-  KUminto  Aqua-,  Lib.  IV., \nTract  IV.,  c.  10. \n\n\nThe  Ccelum  Pliilosophorum.  17 \n\nmen  in  a  rude  environment,  and  the  common  herd  (whose  property  it  is  to \ntake  false  views  of  things)  believe  that  they  were  produced  in  the  same  place \nwhere  they  are  found,  and  that  they  were  afterwards  polished,  carried  around, \nand  sold,  and  accounted  to  be  great  riches,  on  account  of  their  colours, \nbeauty,  and  other  virtues.     A  brief  description  of  them  follows  : \u2014 \n\nThe  Emerald.  This  is  a  green  transparent  stone.  It  does  igood  to  the \neyes  and  the  memory.  It  defends  chastity ;  and  if  this  be  violated  by \nhim  who  carries  it,  the  stone  itself  does  not  remain  perfect.* \n\nThe  Adamant.  A  black  crystal  called  .Adamant  or  else  Evax,  on  account \nof  the  joy  which  it  is  effectual  in  impressing  on  those  who  carry  it.  It  is  of  an \nobscure  and  transparent  blackness,  the  colour  of  iron.  It  is  the  hardest  of  all  ; \nbut  is  dissolved  in  the  blood  of  a  goat.  Its  size  at  the  largest  does  not  exceed \nthat  of  a  hazel  nut.t  ^>^^^SL,'d-^    /:4A^\u00a3![yunA4^t<,'^'uL'- \n\nThe  Magnet      Is  an  iron  stone,  and  so  attracts  iron  to  itself.  | \n\nThe  Pearl  The  Pearl  is  not  a  stone,  because  it  is  produced  in  sea  shells. \nIt  is  of  a  white  colour.  Seeing  that  it  grows  in  animated  beings,  in  men  or \nin  fishes,  it  is  not  properly  of  a  stony  nature,  but  properly  a  depraved  (other- \nwise a  transmuted)  nature  supervening  upon  a  perfect  work.\u00a7 \n\nThe  Jacinth  Is  a  yellow,  transparent  stone.  There  is  a  flower  of  the \nsame  name  which,  according  to  the  fable  of  the  poets,  is  said  to  have  been  a \nman. II \n\nThe  Sapphire     Is  a  stone  of  a  celestial  colour  and  a  heavenly  nature. H \n\nThe  Ruby     Shines  with  an  intensely  red  nature.** \n\nThe   Carbuncle.     A  solar  stone,  shining  by  its  own  nature  like  the  sun. ft \n\nThe  Coral  Is  a  white  or  red  stone,  not  transparent.  It  grows  in  the \nsea,  out  of  the  nature  of  the  water  and  the  air,  into  the  form  of  wood  or  a \nshrub  ;  it  hardens  in  the  air,  and  is  not  capable  of  being  destroyed  in  fire.  J  f \n\n\u2022  The  body  of  the  Emerald  is  derived  from  a  kind  of  peirine  Mercury.  It  receives  from  the  same  its  colour, \ncoagulated  with  spirit  of  Salt.  \u2014Ibid.,  c.  12. \n\nt  The  most  concentrated  hardness  of  all  stones  combines  for  the  generation  of  the  adamant.  The  white  adamant \nhas  its  body  from  Mercurj',  and  its  coagulation  from  the  spirit  of  Salt.\u2014 /^/</.,  c.  14. \n\nX  Fortified  by  experience,  which  is  the  mistress  of  .-\\1I  things,  and  by  mature  theor>',  based  on  experience,  I  affirm \nthat  the  Magnet  is  a  stone  which  not  only  undeniably  attracts  steel  and  iron,  but  ^has  also  the  same  power  over  the \nmatter  of  all  diseases  in  the  whole  body  of  m.an. \u2014 Dt  Corallis.     See  Herbattus  Tfue^krasti. \n\n\u00a7  The  Pearl  is  a  seed  of  moisture.  It  generates  milk  abundantly  in  women  if  they  are  deficient  therein.  \u2014 \nDf  Aridura. \n\n1;  The  Jacinth,  or  Hyacinth,  is  a  gem  of  the  same  genus  as  the  Carbuncle,  but  is  inferior  thereto  in  its  nature. \u2014 \nDt  EUmrnto  Aiuct,  Lib.  IV.,  Tract  IV.,  c.  11. \n\n\u25a0I  In  the  matter  of  body  and  colour  the  Sapphire  is  generated  from^Ierciuy  (the  prime  principle).  It  is  formed \nover  white  Sulphur  and  white  Salt  from  a  pallid  petrine  Mercury.  Hence  white  Sapphires  frequently  occur  because  a \nwhite  Mercury  concurs  in  the  formation.  In  like  manner  a  IuteK:oloured  Mercury  sometimes  produces  a  clay-like \nhue.\u2014  Ibid,,  c.  15. \n\n\u2022  \u2022  The  Ruby  and  similar  gems  possessing  a  ruddy  hue  are  generated  from  the  red  of  Sulphur,  and  their  body  is  of \npetrine  Mercury.     For  Mercur>'  is  the  body  of  every  precious  stone. \u2014 Ibid.,  c.  13. \n\ntt  The  Carbuncle  is  formed  of  the  most  transp.-urcnt  m.itter  which  is  conser^\u25a0ed  in  the  three  principles.  Mercury  is \nthe  body  and  Sulphur  the  colouring  thereof,  with  a  modicum  of  the  spirit  of  Salt,  on  account  of  the  coagulation.  All \nlight  abounds  therein,  because  Sulphur  contains  in  itself  a  clear  quality  of  light,  as  the  art  of  its  transmutation \ndemonstrates. \u2014 Ibid.,  c.  11. \n\ntt  There  are  two  species  of  red  Corals-onc  a  dull  red,  which  varies  between  sub-purnlc  and  semi-black  ;  the  other  a \nresplendent  and  brilliartt  red.  As  the  colours  differ,  so  also  do  the  virtues.  There  is  also  a  whitish  species  which  is \nalmost  destitute  of  efficac)'.  In  a  word,  as  the  Coral  diminishes  in  redness,  so  it  weakens  in  its  qualities.\u2014 ^o-foniM \nThtophrasti;  De  Corallis. \n\nc \n\n\n1 8       The  Henndic  and  Alchemical  Writings  of  Paracelsus. \n\nThe  Chalcedony  Is  a  stone  made  up  of  different  colours,  occupying  a \nmiddle  place  between  obscurity  and  transparency,  mixed  also  with  cloudiness, \nand  liver  coloured.      It  is  the  lowest  of  all  the  precious  stones.* \n\nThe  Topaz     Is  a  stone  shining  by  night.      It  is  found  among  rocks,  t \n\nThe  Amethyst     Is  a  stone  of  a  purple  and  blood  colour.! \n\nThe  Chrysoprasus  Is  a  stone  which  appears  like  fire  by  night,  and  like \ngold  by  day. \n\nThe  Crystal  Is  a  white  stone,  transparent,  and  very  like  ice.  It  is  sub- \nlimated, extracted,  and  produced  from  other  stones. g \n\nAs  a  pledge  and  firm  foundation  of  this  matter,  note  the  following  con- \nclusion. If  anyone  intelligently  and  reasonably  takes  care  to  exercise  himself \nin  learning  about  the  metals,  what  they  are,  and  whence  they  are  produced  : \nhe  may  know  that  our  metals  are  nothing  else  than  the  best  part  and  the  spirit \nof  common  stones,  that  is,  pitch,  grease,  fat,  oil,  and  stone.  But  this  is  least \npure,  uncontaminated,  and  perfect,  so  long  as  it  remains  hidden  or  mixed  with \nthe  stones.  It  should  therefore  be  sought  and  found  in  the  stones,  be  recog- \nnised in  them,  and  extracted  from  them,  that  is,  forcibly  drawn  out  and \nliquefied.  For  then  it  is  no  longer  a  stone,  but  an  elaborate  and  perfect  metal, \ncomparable  to  the  stars  of  heaven,  which  are  themselves,  as  it  were,  stones \nseparated  from  those  of  earth. \n\nWhoever,  therefore,  studies  minerals  and  metals  must  be  furnished  with \nsuch  reason  and  intelligence  that  he  shall  not  regard  only  those  common  and \nknown  metals  which  are  found  in  the  depth  of  the  mountains  alone.  For  there \nis  often  found  at  the  very  surface  of  the  earth  such  a  metal  as  is  not  met  with \nat  all,  or  not  equally  good,  in  the  depths.  And  so  every  stone  which  comes  to \nour  view,  be  it  great  or  small,  flint  or  simple  rock,  should  be  carefully  investi- \ngated and  weighed  with  a  true  balance,  according  to  its  nature  and  properties. \nVery  often  a  common  stone,  thrown  away  and  despised,  is  worth  more  than  a \ncow.  Regard  must  not  always  be  had  to  the  place  of  digging  from  which \nthis  stone  came  forth  ;  for  here  the  influence  of  the  sky  prevails.  Everywhere \nthere  is  presented  to  us  earth,  or  dust,  or  sand,  which  often  contain  much  gold \nor  silver,  and  this  vou  will  mark. \n\n\nHere  ends  the  Ccelum  Philosophorum. \n\n\n\u2022The  gem  Chalcedony  is  extracted  from  Salt.  \u2014 C/iiJUrfio  Magna;  De  Tmnoribus,  etc.,  Morhi  Gallici, \nLib.  III.,  c.  6. \n\nt  The  Topaz  is  an  extract  from  the  minera  of  Mars,  and  is  a  transplanted  Iron. \u2014 Ibid. \n\n{  The  Amethyst  is  an  extract  of  Salt,  while  Marble  .ind  Chalcedony  .ire  extracted  from  the  same  principle  through \nthe  Amethyst.  \u2014Ibid. \n\n\u00a7  The  origin  of  Crj'Stals  is  to  be  referred  to  w.tter.  They  contain  within  them  a  spirit  of  coagulation  whereby  they \nare  co.igulated,  as  water  by  the  freezing  and  glacial  stars. \u2014/./^.  Metecrtim,  c.  7. \n\n\nTHE    BOOK    CONCERNING    THE    TINCTURE    OF    THE \n\nPHILOSOPHERS \n\nWRITTEN   AGAINST  THOSE    SOPHISTS    BORN    SINCE   THE    DELUGE,    IN    THE     AGE     OF \nOUR    LORD   JESUS   CHRIST,    THE    SON    OF    GOD  ; \n\nBy  ph.  THEOPHRASTUS    BOMBAST,    of   hohenheim, \n\nPhilosopher  of  the  Monarchia^  Prince  of  Spagyrists,  Chief  Asfronotner, \nSurpassing  Pliysician,  and  Trismegistns  of  Meclianical  Arcana. \n\n\nPREFACE. \n\nSINCE  you,  O  Sophist,  everywhere  abuse  me  with  such  fatuous  and  menda- \ncious words,  on  the  ground  that  being  sprung  from  rude  Helvetia  I  can \nunderstand  and  know  nothing  :  and  also  because  being  a  duly  qualified \nphysician  I  still  wander  from  one  district  to  another ;  therefore  I  have  pro- \nposed by  means  of  this  treatise  to  disclose  to  the  ignorant  and  inexperienced  : \nwhat  good  arts  existed  in  the  first  age  ;  what  my  art  avails  against  you  and \nyours  against  me  ;  what  should  be  thought  of  each,  and  how  my  posterity  in \nthis  age  of  grace  will  imitate  me.  Look  at  Hermes,  Archelaus,  and  others \nin  the  first  age  :  see  what  Spagyrists  and  what  Philosophers  then  existed. \nBy  this  they  testify  that  their  enemies,  who  are  your  patrons,  O  Sophist,  at \nthe  present  time  are  but  mere  empty  forms  and  idols.  Although  this  would \nnot  be  attested  by  those  who  are  falsely  considered  your  authentic  fathers  and \nsaints,  yet  the  ancient  Emerald  Table  shews  more  art  and  experience  in  Phil- \nosophy, Alchemy,  Magic,  and  the  like,  than  could  ever  be  taught  by  you  and \nyour  crowd  of  followers.  If  you  do  not  yet  underst.ind,  from  the  aforesaid \nfacts,  what  and  how  great  treasures  these  are,  tell  me  why  no  prince  or  king \nwas  ever  able  to  subdue  the  Egyptians.  Then  tell  me  why  the  Emperor \nDiocletian  ordered  all  the  Spagyric  books  to  be  burnt  (so  far  as  he  could  lay \nhis  hands  upon  them).  Unless  the  contents  of  those  books  had  been  known, \nthey  would  have  been  obliged  to  bear  still  his  intolerable  yoke, \u2014 a  yoke, \nO  Sophist,  which  shall  one  day  be  put  upon  the  neck  of  yourself  and  your \ncolleagues. \n\nFrom  the  middle  of  this  age  the  Monarchy  of  all  the  Arts  has  been  at \nlength  derived  and  conferred  on  me,  Theophrastus  Paracelsus,  Prince  of \nPhilosophy  and  of  Medicine.     For  this  purpose  I  have  been  chosen  by  God  to \n\nC2 \n\n\n20       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nextinguish  and  blot  out  all  the  phantasies  of  elaborate  and  false  works,  of \ndelusive  and  presumptuous  words,  be  they  the  words  of  Aristotle,  Galen, \nAvicenna,  Mesva,  or  the  dogmas  of  any  among  their  followers.  My  theory, \nproceeding  as  it  does  from  the  light  of  Nature,  can  never,  through  its  consis- \ntency, pass  away  or  be  changed  :  but  in  the  fifty-eighth  year  after  its  millennium \nand  a  half  it  will  then  begin  to  flourish.  The  practice  at  the  same  time \nfollowing  upon  the  theory  will  be  proved  by  wonderful  and  incredible  signs,  so \nas  to  be  open  to  mechanics  and  common  people,  and  they  will  thoroughly \nunderstand  how  firm  and  immovable  is  that  Paracelsic  Art  against  the  triflings \nof  the  Sophists  :  though  meanwhile  that  sophistical  science  has  to  have  its \nineptitude  propped  up  and  fortified  by  papal  and  imperial  privileges.  In  that \nI  am  esteemed  by  you  a  mendicant  and  vagabond  sophist,  the  Danube  and  the \nRhine  will  answer  that  accusation,  though  I  hold  my  tongue.  Those  calumnies \nof  yours  falsely  devised  against  me  have  often  displeased  many  courts  and \nprinces,  many  imperial  cities,  the  knightly  order,  and  the  nobility.  I  have  a \ntreasure  hidden  in  a  certain  city  called  Weinden,  belonging  to  Forum  Julii,  at \nan  inn, \u2014 a  treasure  which  neither  you,  Leo  of  Rome,  nor  you,  Charles  the \nGerman,  could  purchase  with  all  your  substance.  Although  the  signed  star \nhas  been  applied  to  the  arcanum  of  your  names,  it  is  known  to  none  but  the \nsons  of  the  divine  Spagyric  Art.  So  then,  you  wormy  and  lousy  Sophist,  since \nyou  deem  the  monarch  of  arcana  a  mere  ignorant,  fatuous,  and  prodigal  quack, \nnow,  in  this  mid  age,  I  determine  in  my  present  treatise  to  disclose  the \nhonourable  course  of  procedure  in  these  matters,  the  virtues  and  preparation \nof  the  celebrated  Tincture  of  the  Philosophers  for  the  use  and  honour  of  all \nwho  love  the  truth,  and  in  order  that  all  who  despise  the  true  arts  may  be \nreduced  to  poverty.  By  this  arcanum  the  last  age  shall  be  illuminated \nclearly  and  compensated  for  all  its  losses  by  the  gift  of  grace  and  the  reward \nof  the  spirit  of  truth,  so  that  since  the  beginning  of  the  world  no  similar \ngermination  of  the  intelligence  and  of  wisdom  shall  ever  have  been  heard \nof.  In  the  meantime,  vice  will  not  be  able  to  suppress  the  good, \nnor  will  the  resources  of  those  vicious  persons,  many  though  they  be,  cause \nany  loss  to  the  upright. \n\n\nTHE    BOOK    CONCERNING   THE    TINCTURE    OF   THE \nPHILOSOPHERS. \n\n\nCHAPTER    I. \n\nIPHILIPPUS  Theophrastus  Paracelsus  Bombast,  say  that,  by  Divine  grace, \nJ  many  ways  have  been  sought  to  the  Tincture  of  the  Philosophers,  which \nfinally  all  came  to  the  same  scope  and  end.  Hermes  Trismegistus,  the \nEgyptian,  approached  this  task  in  his  own  method.  Orus,  the  Greek,  observed \nthe  same  process.  Hali,  the  Arabian,  remained  firm  in  his  order.  But \nAlbertus  Magnus,  the  German,  followed  also  a  lengthy  process.  Each  one  of \nthese  advanced  in  proportion  to  his  own  method  ;  nevertheless,  they  all  arrived \nat  one  and  the  same  end,  at  a  long  life,  so  much  desired  by  the  philosophers, \nand  also  at  an  honourable  sustenance  and  means  of  preserving  that  life  in  this \nValley  of  Misery.  Now  at  this  time,  I,  Theophrastus  Paracelsus  Bombast, \nMonarch  of  the  Arcana,  am  endowed  by  God  with  special  gifts  for  this  end, \nthat  every  searcher  after  this  supreme  philosophic  work  may  be  forced  to \nimitate  and  to  follow  me,  be  he  Italian,  Pole,  Gaul,  German,  or  whatsoever  or \nwhosoever  he  be.  Come  hither  after  me,  all  you  philosophers,  astronomers,  and \nspagj-rists,  of  however  lofty  a  name  ye  may  be,  I  will  show  and  open  to  you, \nAlchemists  and  Doctors,  who  are  exalted  by  me  with  the  most  consummate \nlabours,  this  corporeal  regeneration.  I  will  teach  you  the  tincture,  the \narcanum,*  the  quintessence,  wherein  lie  hid  the  foundations  of  all  mysteries \nand  of  all  works.  For  everj-  person  may  and  ought  to  believe  in  another  only \nin  those  matters  which  he  has  tried  by  fire.  If  any  one  shall  have  brought \nforward  anything  contrary  to  this  method  of  experimentation  in  the  Spagj-ric \nArt  or  in  Medicine,  there  is  no  reason  for  your  belief  in  him,  since,  experimentally, \nthrough  the  agency  of  fire,  the  true  is  separated  from  the  false.  The  light  _of__ \nNature  indeed  is  created  in  this  way,  that  by  means  thereof  the  proof  or  trial \nof  everything  may  appear,  but  only  to  those  who  walk  in  this  light.  With  this \nlight  we  will  teach,  by  the  very  best  methods  of  demonstration,  that  all  those \nwho  before  me  have  approached  this  so  difficult  province  with  their  own  fancies \nand  acute  speculations  have,  to  their  own  loss,  incurred  the  danger  of  their \nfoolishness.      On  which  account,  from  my  standpoint,  many  rustics  have  been \n\n\u2022  The  Arcanum  of  a  substance  is  not  the  \\irtue  (vir/us)  but  the  essence  {vis)  and  the  potency  i^tenfia),  and  is \nstronger  than  the  virtue ;  nevertheless,  an  old  error  of  the  doctors  conferred  the  name  of  virtues  upon  the  potential \nessences. \u2014/'arrtw/Zruwi,  Lib.  IV.  Many  things  are  elsewhere  set  forth  concerning  the  Quintcss^ce,  but  what  is  de- \nscribed is  really  a  separation  or  e.xtraction  of  the  pure  from  the  impure,  not  a  true  quintessence,  and  it  is  more  correctly \ntermed  an  Arcanuni.~EjrfiiutJti0  Totiui  AstroHotH*a^ \n\n\n2  2       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nennobled  ;  but,  on  the  other  hand,  through  the  speculative  and  opinionative  art \nof  these  many  nobles  have  been  changed  into  clowns,  and  since  they  carried \ngolden  mountains  in  their  head  before  they  had  put  their  hand  to  the  fire. \nFirst  of  all,  then,  there  must  be  learnt \u2014 digestions,  distillations,  sublimations, \nreverberations,  extractions,  solutions,  coagulations,  fermentations,  fixations, \nand  every  instrument  which  is  requisite  for  this  work  must  be  mastered  by \nexperience,  such  as  glass  vessels,  cucurbites,  circulators,  vessels  of  Hermes, \nearthen  vessels,  baths,  blast-furnaces,  reverberatories,  and  instruments  of  like \nkind,  also  marble,  coals,  and  tongs.  Thus  at  length  you  will  be  able  to \nprofit  in  Alchemy  and  in  Medicine. \n\nBut  so  long  as,  relying  on  fancy  and  opinion,  you  cleave  to  your  fictitious \nbooks,  you  are  fitted  and  predestinated  for  no  one  of  these  things. \n\nCHAPTER    H. \n\nConcerning  the  Definition   of  the  Subject  and  Matter   of  the \nTincture   of  the  Philosophers. \n\nBefore  I  come,  then,  to  the  process  of  the  Tincture,  it  is  needful  that  I  open \nto  you  the  subject  thereof  :  for,  up  to  the  present  time,  this  has  always  been \nkept  in  a  specially  occult  way  by  the  lovers  of  truth.  So,  then,  the  matter  of \nthe  Tincture  (when  you  understand  me  in  a  Spagyrical  sense)  is  a  certain  thing \nwhich,  by  the  art  of  Vulcan,*  passes  out  of  three  essences  into  one  essence,  or \nit  may  remain.  But,  that  I  may  give  it  its  proper  name,  according  to  the  use \nof  the  ancients,  though  it  is  called  by  many  the  Red  Lion,  still  it  is  known  by \nfew.  This,  by  the  aid  of  Nature  and  the  skill  of  the  Artist  himself,  can  be \ntransmuted  into  a  White  Eagle,  so  that  out  of  one  two  are  produced  ;  and \nbeyond  this  the  brightness  of  gold  does  not  shine  so  much  for  the  Spagyrist \nas  do  these  two  when  kept  in  one.  Now,  if  you  do  not  understand  the  use  of \nthe  Cabalists  and  the  old  astronomers,  you  are  not  born  by  God  for  the \nSpagyric  art,  or  chosen  by  Nature  for  the  work  of  Vulcan,  or  created  to  open \nyour  mouth  concerning  Alchemical  Arts.  The  matter  of  the  Tincture,  then,  is \na  very  great  pearl  and  a  most  precious  treasure,  and  the  noblest  thing  next  to \nthe  manifestation  of  the  Most  High  and  the  consideration  of  men  which  can \nexist  upon  earth.  This  is  the  Lili  of  Alchemy  and  of  Medicine, which  the  philo- \nsophers have  so  diligently  sought  after,  but,  through  the  failure  of  entire \nknowledge  and  complete  preparation,  they  have  not  progressed  to  the  perfect \nend   thereof.     By   means    of   their  investigations    and  experiments,  only  the \n\n\n\u2022  Tlie  office  of  Vulcan  is  llic  separation  of  the  good  from  the  bad.  So  the  .Ajt  of  Vulcan,  which  is  .Vlchemy,  is  like \nunto  death,  by  whicli  the  eternal  and  the  temporal  arc  divided  one  from  another.  So  also  this  art  might  be  called  the \ndeath  of  things.\u2014 ZJir  Morlns  Mel.iUkis,  Lib.  I.,  Tr.ict  III.,  c.  i.  Vulcan  is  an  .tslral  and  not  a  corporal  fabricator.  - \nDeCadutoMntricis^  P.tr.  VI.  The  artist  working  in  metals  and  other  miner.lls  tr.ansforms  them  into  other  colotirs,  and \nin  so  doing  his  operation  is  like  that  of  the  heaven  itself.  For  .is  the  artist  excocts  by  me.ins  of  Vulcan,  or  the  igneous \nelement,  so  heaven  performs  the  work  of  coction  through  the  Sun.  The  Sun,  therefore,  is  the  Vulcan  of  heaven  ac- \ncomplishing coction  in  the  earth.  \u2014 Z?^  Icteritiis.  Vulcan  is  the  fabricator  and  architect  of  all  things,  nor  is  his  habita- \ntion in  heaven  only,  that  is,  in  the  firmament,  but  equally  in  all  the  other  elements.\u2014 i.i4.  Meteorum,  c.  4.  Where \nthe  three  prime  principles  are  wanting,  there  .tlso  the  igneous  essence  us  absent.  The  Igneous  Vulcan  is  nothing  else \nbut  Sulphur,  Sal  Nitrum.  and  Mercury. \u2014 Ibid.,  c.  5. \n\n\nThe   Tincture  of  the  Philosophers.  23 \n\ninitial  stage  of  the  Tincture  has  been  given  to  us  ;  but  the  true  foundation, \nwhich  my  colleagues  must  imitate,  has  been  left  for  me,  so  that  no  one  should \nmingle  their  shadows  with  our  good  intentions.  I,  by  right  after  my  long \nexperiences,  correct  the  Spagyrists,  and  separate  the  false  or  the  erroneous  from \nthe  true,  since,  by  long  investigations,  I  have  found  reasons  whj-  I  should  be \nable  justly  to  blame  and  to  change  diverse  things.  If,  indeed,  I  had  found  out \nexperiments  of  the  ancients  better  than  my  own,  I  should  scarcely  have  taken \nup  such  great  labours  as,  for  the  sake,  the  utility,  and  the  advantage  of  all \ngood  Alchemists,  I  have  undergone  willingly.  Since,  then,  the  subject  of  the \nTincture  has  been  sufficiently  declared,  so  that  it  scarcely  could  or  ought  to  be \nexceeded  in  fidelity  between  two  brothers,  I  approach  its  preparation,  and  after \nI  have  laid  down  the  experiences  of  the  first  age,  I  wish  to  add  my  own  inven- \ntions ;  to  which  at  last  the  Age  of  Grace  will  by-and-by  give  its  adhesion, \nwhichever  of  the  patriarchs,  O  Sophist,  you,  in  the  meantime,  shall  have \nmade  leaders. \n\nCHAPTER  III. \n\nCON'CERNIXG   THE    PROCESS   OF  THE    AnXIENTS    FOR   THE   TiNCTURE    OF \n\nTHE  Philosophers,  and  a  more  compexdious  Method  by  Paracelsus. \nThe  old  Spagyrists  putrefied  Lili  for  a  philosophical  month,  and  afterwards \ndistilled  therefrom  the  moist  spirits,  until  at  length  the  dry  spirits  were \nelevated.  They  again  imbued  the  capiU  inoriuiun  with  moist  spirits,  and  drew \nthem  off  from  it  frequently  by  distillation  until  the  dry  spirits  were  all  elevated. \nThen  afterwards  they  united  the  moisture  that  had  been  drawn  off  and  the \ndry  spirits  by  means  of  a  pelican,  three  or  four  times,  until  the  whole  Lili \nremained  dry  at  the  bottom.  Although  early  experience  gave  this  process \nbefore  fixation,  none  the  less  our  ancestors  often  attained  a  perfect  realisation \nof  their  wish  by  this  method.  They  would,  howeverj  have  had  a  shorter  way \nof  arriving  at  the  treasure  of  the  Red  Lion  if  they  had  learnt  the  agreement  of \nAstronomy  with  Alchemy,  as  I  have  demonstrated  it  in  the  Apocalypse  of \nHermes.*     But    since    every   day  (as  Christ  says  for  the  consolation  of  the \n\n\u2022  The  Book  of  the  Kevclation  of  Hcrmn,  uiterpreted  by  Tbeophra^liu  Paracekus,  concerning  the  Supreiut: \nSecret  of  the  World,  seems  to  have  been  first  brought  to  light  by  Benediclus  Figulus,  and  appealed  as  a  piece  de \nrisistiiire  in  his  *'  Golden  and  Blessed  Casket  of  Nature's  Marvels,\"  of  whicli  an  English  translation  has  been  very \nrecently  published.  (\"  A  Golden  and  Blessed  Casket  of  Nature's  >LTr\\els.  \"  By  Benedictus  Figulus.  Now  first \ndone  into  English  from  the  German  original  published  at  Frankfort  in  the  ycir  i(o3.  London  :  James  Elliott  and \nCo.  8vo.  1893.)  .\u25a0\\mong  the  many  writings  which  have  been  fabulously  attributwl  to  Uermes,  there  does  not  seem  to  be \nany  record  of  an  apMntypte^  and  it  b  impossible  to  say  what  forged  document  may  have  been  the  subject  of  inter- \npretation by  Paracelsus.  As  the  collection  of  Figulus  is  now  so  readily  accessible,  it  b  somewhat  superfluous  to  re- \nproduce the  treatise  here,  but  since  this  translation  claims  to  include  everj'thing  written  by  the  physician  of  Hohenheim \non  the  subject  of  Alchemy  aiid  the  Universal  Medicine,  it  is  appended  at  this  point.  It  should  be  premised  that \nBenedictus  Figulus  complains  bitterly  of  the  mutilation  and  perversion  to  which  the  works  of  Paracelsus  were  subjected, \nand  the  Rcvtlatwn  of  Hermes  seems  in  many  parts  to  betray  another  hand,  especially  in  its  quotation  of  authorities \nwho  are  not  countenanced  by  its  reputed  author. \n\n'  Hermes,  Plato,  .\\ristotle,  and  other  philosophers,  flourishing  at  different  times,  who  have  introduced  the  Arts,  and \nmore  especially  have  explored  the  secrets  of  inferior  Creation,  all  these  have  eagerly  sought  a  means  whereby  man's \nbody  might  be  preserved  from  decay  and  become  endued  with  immortality.  To  them  it  was  answered  that  there  is \nnothing  which  might  deliver  the  mortal  body  from  death  ;  but  that  there  is  One  Thing  which  may  postpone  decay,  renew \nyouth,  and  prolong  short  human  life  (.is  with  the  patriarchs).  For  death  was  laid  .is  a  punishment  upon  our  first  parcnt>, \nAdam  and  Eve,  and  will  never  depart  from  all  their  decsendants.  Therefore,  the  above  philosophers,  and  many  others,  have \n\n\n24       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nfaithful)  has  its  own  peculiar  care,  the  labour  for  the  Spagyrists  before  my \ntimes  has  been  great  and  heavy  ;  but  this,  by  the  help  of  the  Holy  Spirit \nflowing  into  us,  will,  in  this  last  age,  be  lightened  and  made  clear  by  my \ntheory  and  practice,  for  all  those  who  constantly  persevere  in  their  work  with \npatience.  For  I  have  tested  the  properties  of  Nature,  its  essences  and  con- \nditions, and  I  know  its  conjunction  and  resolution,  which  are  the  highest  and \ngreatest  gift  for  a  philosopher,  and  never  understood  by  the  sophists  up  to  this \ntime.  When,  therefore,  the  earliest  age  gave  the  first  experience  of  the \nTincture,  the  Spagyrists  made  two  things  out  of  one  simple.  But  when  after- \nwards, in  the  Middle  Age,  this  invention  had  died  out,  their  successors  by \ndiligent  scrutiny  afterwards  came  upon  the  two  names  of  this  simple,  and \nthey  named  it  with  one  word,  namely,  Lili,  as  being  the  subject  of  the \nTincture.  At  length  the  imitators  of  Nature  putrefied  this' matter  at  its  proper \nperiod  just  like  the  seed  in  the  earth,  since  before  this  corruption  nothing  could \nbe  born  from  it,  nor  any  arcanum  break  forth  from  it.  Afterwards  they  drew \noff  the  moist  spirits  from  the  matter,  until  at  length,  by  the  violence  of  the \nfire,  the  dry  were  also  equally  sublimated,  so  that,  in  this  way,  just  as  the  rustic \n\n\nsought  this  One  Thing  with  great  labour,  and  have  found  that  that  which  preserves  the  human  body  from  corruption,  and \nprolongs  life,  conducts  itself,  with  respect  to  other  elements,  as  it  were  like  the  Heavens  ;  from  which  they  understood  that \nthe  Heavens  are  a  substance  above  the  Four  Elements.  And  just  as  the  Heavens,  with  respect  to  the  other  elements,  are \nheld  to  be  the  fifth  substance  (for  they  are  indestructible,  stable,  and  suffer  no  foreign  admixture),  so  also  this  One \nThing  (compared  to  the  forces  of  our  body)  is  an  indestructible  essence,  drying  up  all  the  superfluities  of  otu\"  bodies, \nand  has  been  philosophically  called  by  the  above-mentioned  name.  It  is  neither  hot  and  dry  like  fire,  nor  cold  and \nmoist  like  water,  nor  warm  and  moist  like  air,  nor  dry  and  cold  like  earth.  But  it  is  a  skilful,  perfect  equation  of  all \nthe  Elements,  a  right  commingling  of  natural  forces,  a  most  particular  union  of  spiritual  virtues,  an  indissoluble \nuniting  of  body  and  soul.  It  is  the  purest  and  noblest  substance  of  an  indestructible  body,  which  cannot  be  destroyed \nnor  harmed  by  the  Elements,  and  is  produced  by  Art.  With  this,  Aristotle  prepared  an  apple,  prolonging  life  by  its \nscent,  when  he,  fifteen  days  before  his  death,  could  neither  eat  nor  drink  on  account  of  old  age.  This  spiritual \nEssence,  or  One  Thing,  was  revealed  from  above  to  Adam,  and  was  greatly  desired  by  the  Holy  Fathers ;  this  also \nHermes  and  Aristotle  call  the  Truth  without  Lies,  the  most  sure  of  all  things  certain,  the  Secret  of  all  Secrets.  It  is \nthe  Last  and  the  Highest  Thing  to  be  sought  under  the  Heavens,  a  wondrous  closing  and  finish  of  philosophical \nwork,  by  which  are  discovered  the  dews  of  Heaven  and  the  fastnesses  of  Eai-th.  What  the  mouth  of  man  cannot  utter \nis  all  found  hi  this  spirit.  As  Morienus  says:  \"  He  who  has  this  has  all  things,  and  wants  no  otlier  aid.  For  in  it  are \nall  temporal  liappiness,  bodily  health,  and  earthly  fortune.  It  is  the  spirit  of  the  fifth  substance,  a  Fount  of  all  Joys \n(beneath  the  rays  of  the  moon),  the  Supporter  of  Heaven  and  Earth,  the  Mover  of  Sea  and  Wind,  the  Oulpourer  of \nRain,  upholding  the  strenglli  of  all  things,  an  excellent  spirit  above  Heavenly  and  other  spirits,  giving  Health,  Joy, \nPeace,  Love  ;  driving  away  Hatred  and  Sorrow,  bringing  in  Joy,  expelling  all  Evil,  quickly  healing  all  Diseases,  des- \ntroying Poverty  and  miserj-,  leading  to  all  good  things,  preventing  all  evil  words  and  thoughts,  giving  man  his  heart's \ndesire,  bringing  to  the  pious  earthly  honour  and  long  life,  but  to  the  wicked  who  misuse  it,  Eternal  Punishment.\"  This \nis  the  Spirit  of  Truth,  which  the  world  cannot  comprehend  without  the  interposition  of  the  Holy  Ghost,  or  without  the \ninstfuciron  oT  those  who  know  it.  The  same  is  of  a  mysterious  nature,  wondrous  strength,  boundless  power.  The \nSaints,  from  the  beginning  of  the  world,  have  desired  to  behold  its  face.  By  Avicenna  this  Spirit  is  named  the  Soul  of  the \nWorld.  For,  as  the  Soul  moves  all  the  limbs  of  the  body,  so  also  does  jh i!?_Sfarit muvfe  alJiiodifia^  And  as  the  Soul  is  In  all \nthe  limbs  of  the  Body,  so  also  is  this  Spirit  in  all  elementary  created  things.  It  is  sought  by  many  and  found  by  few. \nIt  is  beheld  from  afar  and  found  near  ;  for  it  exists  in  cverj'  thing,  in  every  place,  and  at  all  times.  It  has  the  powers \nof  all  creatures  ;  its  action  is  found  in  all  elements,  and  the  qualities  of  .-ill  things  are  therein,  even  in  the  highest  per- \nfection. By  virtue  of  this  essence  did  Adam  and  the  Patriarchs  preserve  their  health  and  live  to  an  extreme  age,  some \nof  them  also  flourishing  in  great  riclics.  When  the  philosophers  had  disco\\'ered  it,  wiih  great  diligence  and  labour,  they \nstraightway  concealed  it  under  a  strange  tongue,  and  in  parables,  lest  the  same  should  become  known  to  the  unworthy, \nand  the  pearls  be  cast  before  swine.  For  if  cveiyone  knew  it,  all  work  and  industry  would  cease  ;  man  would  desire \nnothing  but  this  one  thing,  people  would  live  wickedly,  and  the  world  be  ruined,  seeing  that  they  would  provoke  God \nby  reason  of  their  avarice  and  superfluity.  For  eye  hath'not  seen,  nor  ear  heard,  nor  hath  the  heart  of  man  understood \nwhat  Heaven  hath  naturally  incorporated  with  this  Spirit.  Therefore  have  I  briefly  enumerated  some  of  the  qualities \nof  this  Spirit,  to  the  Honour  of  God,  that  the  pious  may  reverently  praise  Him  in  His  gifts  (which  gift  of  God  shall \nafterwai-ds  come  to  them),  and  1  will  herewith  shew  what  powers  and  virtues  it  possesses  in  each  thing,  also  its  outward \nappearance,  that  it  may  be  more  readily  recognised.  In  its  first  state,  it  appears  a.s  an  impure  e.arlhly  body,  full  of  im- \nperfections. It  then  has  an  earthly  nature,  healing  all  sickness  and  wounds  in  the  bouels  of  man,  producing  good  and \nconsuming  proud  flesh,  expelling  all  stench,  and  healing  generally,  inwardly  and  outwardly.     In  its  second  nature,  it \n\n\nThe  Tincture  of  the  Philosophers,  25 \n\ndoes  at  the  proper  time  of  year,  they  might  come  to  maturity  as  one  after  another \nis  wont  to  ascend  and  to  fall  away.  Lastly,  as  after  the  spring  comes  summer, \nthey  incorporated  those  fruits  and  dry  spirits,  and  brought  the  Magistery  of \nthe  Tincture  to  such  a  point  that  it  came  to  the  harvest,  and  laid  itself  out \nfor  ripening. \n\nCHAPTER    IV. \n\nCO.N'CERXING   THE    PROCESS   FOR   THE   TiNXTURE   OF   THE    PHILOSOPHERS, \nAS    IT    IS    SHORTENED    BY    PaRACELSUS. \n\nThe  ancient  Spag)-rists  would  not  have  required  such  lengthened  labour \nand  such  wearisome  repetition  if  they  had  learnt  and  practised  their  work  in \nmy  school.  They  would  have  obtained  their  wish  just  as  well,  with  far  less \nexpense  and  labour.  But  at  this  time,  when  Theophrastus  Paracelsus  has \narrived  as  the  Monarch  of  Arcana,  the  opportunity  is  at  hand  for  finding  out \nthose  things  which  were  occult  to  all  Spag\\'rists  before  me.  Wherelore  I \nsay,  Take  only  the  rose-coloured  blood  from  the  Lion  and  the  gluten  from  the \nEagle.     When  you  have  mixed  these,  coagulate  them  according  to  the  old \n\nappears  as  a  watery  body,  somewhat  more  beautiful  than  before,  because  (although  still  having  its  corruptions)  its \nVirtue  is  greater.  It  is  much  nearer  the  truth,  and  more  effective  in  works.  In  this  form  it  cures  cold  and  hot  fcvcr^, \n.-uid  is  a  specific  against  poisons,  which  it  drives  from  heart  and  lungs,  healing  the  same  when  injured  or  wounded,  puri- \nfying the  blood,  and,  taken  three  limes  a  day,  is  of  great  comfort  in  all  diseases.  But  in  its  third  nature  it  appears  as \nan  aerial  body,  of  an  oily  nature,  almost  freed  from  all  imperfections,  in  which  form  it  does  many  wondrous  works,  pro- \nducing beauty  and  strength  of  body,  and  (a  small  quantity  being  taken  in  the  food)  preventing  melancholy  and  heating \nof  the  gall,  increasing  the  quantity  of  the  blood  and  seed,  so  that  frequent  bleeding  becomes  necessary-.  It  expands  the \nblood  vessels,  cures  withered  Hmbs,  restores  strength  to  the  sight,  in  growing  persons  removes  what  b  superfluous  and \nmakes  good  defects  in  the  Umbs.  In  its  fourth  nature  it  appears  in  a  fiery  form  (not  quite  freed  from  all  imperfections,  still \nsomewhat  waterj-  and  not  dried  enough),  wherein  it  has  many  virtues,  making  the  old  young  and  reviving  those  at  the \npoint  of  death.  For  if  to  such  an  one  there  be  given,  in  wine,  a  barleycorn's  weight  of  this  fire,  so  that  it  reach  the \nstomach,  it  goes  to  his  heart,  renewing  him  at  once,  dri\\-ing  away  all  prenous  moisture  and  poison,  and  restoring  the \nnatural  heat  of  the  liver.  Given  in  small  doses  to  old  people,  it  removes  the  diseases  of  age,  giN-ing  the  old  young  hearts \nand  bodies.  Hence  it  is  called  the  Elixir  of  Life.  In  its  fifth  and  last  nature,  it  appears  in  a  glorified  and  illuminated \nform,  without  defects,  shining  like  gold  and  silver,  wherein  it  possesses  all  preWous  powers  and  virtues  in  a  higher  and \nmore  wondrous  degree.  Here  its  natural  works  are  taken  for  miracles.  When  applied  to  the  roots  of  dead  trees  they \nrcvi\\-e,  bringing  forth  leaves  and  fruit.  A  lamp,  the  oil  of  which  is  mingled  with  this  spirit,  continues  to  bum  for  ever \nwithout  diminution.  It  converts  cr^'stals  into  the  most  precious  stones  of  all  colours,  equal  to  those  from  the  mines,  and \ndoes  majTi  other  incredible  wonders  which  may  not  be  revealed  to  the  unworthy.  For  it  heals  all  dead  and  living  bodicA \nu-ithout  other  medicine.  -^  Here  Christ  is  my  witness  that  I  lie  not,  for  all  heavenly  influences  are  united  and  combined \ntherein.  This  essence  also  reveals  all  treasures  in  earth  and  sea,  converts  all  meullic  bodies  into  gold,  and  there  i.s \nnothing  like  unto  it  under  Heaven.  This  spirit  is  the  secret,  hidden  from  the  beginning,  yet  granted  by  God  to  a  few \nholy  men  for  the  revealing  of  these  riches  to  His  Glory\u2014 dwelling  in  fier>-  form  in  the  air,  and  leading  earth  with  itself \nto  heaven,  while  from  its  body  there  flow  whole  river*  of  liiing  water.  This  spirit  flies  through  the  midst  of  the \nHeavens  like  a  morning  mist,  leads  its  buniing  fire  into  the  w.-itcr,  and  has  its  shining  realm  in  the  heavens.  And \nalthough  these  writings  may  be  regarded  as  false  by  the  reader,  yet  to  the  initiated  they  are  true  and  possible,  when  the \nhidden  sense  is  properly  understood.  For  Gdd  is  wonderful  in  His  works,  and  His  wisdom  is  without  end.  This  spirit \nin  its  fiery  form  Ls  called  a  Sandaraca,  in  the  aerial  a  Kybrick,  in  the  watery  an  .lUoth,  in  the  earthly  Alcohoph  and \nAliocosoph.  Hence  they  are  deceived  by  these  names  who,  seeking  without  instruction,  think  to  find  this  Spirit  of  Life \nin  things  foreign  to  our  Art.  \u2022  For  although  this  spirit  which  we  seek,  on  account  of  its  qualities,  is  called  by  these \nnames,  yet  the  same  is  not  in  these  bodies  and  cannot  be  in  them.  For  a  refined  spirit  cannot  appear  except  in  a  body \nsuitable  to  its  nature.  And,  by  however  many  names  it  be  called,  let  no  one  imagine  there  be  different  spirits,  for,  say \nwhat  one  will,  there  is  but  one  spirit  working  ever>'whcre  and  in  all  things.  That  is  the  spirit  which,  when  rising, \nillumines  the  Heavens,  when  setting  incorporates  the  purity  of  Earth,  and  when  brooding  has  embraced  the  Waters. \nThis  spirit  is  named  Raphael,  the  Angel  of  God,  the  subtlest  and  purest,  whom  the  others  all  obey  as  their  King.  This \nspiritual  substance  is  neither  heavenly  nor  hellish,  but  an  airy,  pure,  and  hearty  body,  midway  between  the  highest  and \nlou-cst,  without  reason,  but  fruitful  in  works,  and  the  most  select  and  beautiful  of  all  other  heavenly  things.  This  work \nof  God  is  far  too  deep  for  understanding,  for  it  is  the  last,  greatest,  and  highest  -iecret  of  Nature.  It  is  the  Spirit  of \nGod,  which  in  the  Beginning  filled  the  earth  and  brooded  over  the  waters,  which  the  world  cannot  grasp  without  the \ngracious  interposition  of  the  Holy  Spirit  and  instruction  from  those  who  know  it,  which  also  the  whole  world  desires  for \nits  virtue,  and  which  cannot  be  prized  enough.     For  it  reaches  to  the  planets,  raises  the  clouds,  drives  away  mists,  gives \n\n\n26       The  Hermetic  and  Alchemical  Writings  of  Paracelsus, \n\nprocess,  and  you  will  have  the  Tincture  of  the  Philosophers,  which  an  infinite \nnumber  have  sought  after  and  very  few  have  found.  Whether  you  will  or  not, \nsophist,  this  Magistery  is  in  Nature  itself,  a  wonderful  thing  of  God  above \nNature,  and  a  most  precious  treasure  in'this  Valley  of  Sorrows.  If  you  look \nat  it  from  without  it  seems  a  paltry  thing  to  transmute  another  into  something \nfar  more  noble  than  it  was  before.  But  you  must,  nevertheless,  allow  this, \nand  confess  that  it  is  a  miracle  produced  by  the  Spagyrist,  who  by  the  art  of \nhis  preparation  corrupts  a  visible  body  which  is  externally  vile,  from  which  he \nexcites  another  most  noble  and  most  precious  essence.  If  you,  in  like \nmanner,  have  learnt  anything  from  the  light  of  Aristotle,  or  from  us,  or  from \nthe  rules  of  Serapio,  come  forth,  and  bring  that  knowledge  experimentally  to \nlight.  Preserve  now  the  right  of  the  Schools,  as  becomes  a  lover  of  honour \nand  a  doctor.  But  if  you  know  nothing  and  can  do  nothing,  why  do  you \ndespise  me  as  though  I  were  an  irrational  Helvetian  cow,  and  inveigh  against \nme  as  a  wandering  vagabond  ?  Art  is  a  second  Nature  and  a  universe  of  its \nown,  as  experience  witnesses,  and  demonstrates  against  you  and  your  idols. \nSometimes,   therefore,   the  Alchemist  compounds  certain  simples,  which  he \n\nils  light  to  all  ihini's,  turns  everything  into  Sun  and  Moon,  bestows  all  health  and  abundance  of  treastue,  cleanses  the \nleper,  brightens  the  eyes,  banishes  sorrow,  heals  the  sick,  reveals  all  hidden  treasures,  and,  generally,  cures  all  diseases. \nThrough  this  spirit  have  the  philosophers  invented  the  Seven  Liberal  Arts,  and  thereby  gained  their  riches.  Through \nthe  same  Moses  made  the  golden  vessels  in  the  Ark,  and  King  Solomon  did  many  beautiful  works  to  the  honour  of  God. \nTherewith  Moses  built  the  Tabernacle,  Noah  the  Ark,  Solomon  the  Temple.  By  this  ^zra  restored  the  Law,  and \nMiriam,  Moses'  sister,  was  hospitable ;  Abraham,  Isaac,  and  Jacob,  and  other  righteous  men,  have  had  lifelong  abund- \nance and  riches  ;  and  all  the  saints  possessing  it  have  therewith  praised  God.  Therefore  is  its  acquisition  very  hard, \nmore  than  that  of  gold  and  silver.  For  it  is  the  best  of  all  things,  because,  of  all  things  mortal  that  man  can  desire  in \nthis  world,  nothing  can  compare  with  it,  and  in  it  alone  is  truth.  Hence  it  is  called  the  Stone  and  Spirit  of  Truth  ;  in  its \nworks  is  no  vanity,  its  praise  cannot  be  sufficiently  expressed.  I  am  unable  to  speak  enough  of  its  virtues,  because  its  good \nqualities  and  powers  are  beyond  human  thoughts,  imutterable  by  the  tongue  of  man,  and  ih  it  are  found  the  properties \nof  all  things.  Yea,  there  is  nothing  deeper  in  Nature.  O  unfathomable  abyss  of  God's  Wisdom,  which  thus  hath \nunited  and  comprised  in  the  virtue  and  power  of  this  One  Spirit  the  qualities  of  all  existing  bodies  !  O  unspeakable \nhonour  and  boundless  joy  granted  to  mortal  man  !  For  the  destructible  things  of  Nature  are  restored  by  virtue  of  the \nsaid  spirit.  O  mysterj-  of  mysteries,  most  secret  of  all  secret  things,  and  healing  and  medicine  of  all  things  !  Thou \nlast  discovery-  in  earthly  natures,  last  best  gift  to  Patriarchs  and  Sages,  greatly  desired  by  the  whole  world  I  Oh,  what \na  wondrous  and  laudable  spirit  is  purity,  in  which  stand  all  joy,  riches,  fruitfulness  of  life,  and  art  of  all  arts,  a  power \nwhich  to  its  initiates  grants  all  material  joys  1  O  desirable  knowledge,  lovely  above  all  things  beneath  the  circle  of  the \nMoon,  by  which  Nature  is  strengthened,  and  heart  and  limbs  are  renewed,  blooming  youth  is  preserved,  old  age  driven \naway,  weakness  destroyed,  beauty  in  its  perfection  preserved,  and  abundance  ensured  in  all  things  pleasing  to  men  !  O \nthou  spiritual  substance,  lovely  above  all  things  I  O  thou  wondrous  power,  strengthening  all  the  world!  O  thou \ninvincible  virtue,  highest  of  all  that  is,  although  despised  by  the  ignorant,  yet  held  by  the  wise  in  great  praise,  honour, \nand  glor>^,  that  -proceeding  from  humours \u2014 wakest  the  dead,  expcllest  diseases,  restorest  the  voice  of  the  dying !  O \nthou  treasure  of  treasures,  mystery  of  mysteries,  called  by  Avicenna  \"  an  unspeakable  substance,\"  the  purest  and  naost \nperfect  soul  of  the  world,  than  which  there  is  nothing  more  costly  under  Heaven,  unfathomable  in  nature  and  power, \nwonderful  in  virtue  and  works,  having  no  equal  among  creatures,  possessing  the  virtues  of  all  bodies  under  Hea\\en  ! \nFor  from  it  flow  the  water  of  life,  the  oil  and  honey  of  eternal  healing,  and  thus  bath  it  nourisheil  them  with  honey  and  \u2022 \nwater  from  the  rock.  Therefore,  saith  Morienus  :  \"  He  who  hath  it,  the  same  also  hath  all  things.\"  Blessed  art  Thou,\" \nLord  God  of  our  fathers,  in  that  Thou  hast  given  the  prophets  this  knowledge  and  understanding,  that  they  have \nhidden  these  things  (lest  they  should  be  discovered  by  the  blind,  and  those  drowned  in  worldly  godlessness)  by  which \nthe  wise  and  the  pious  have  praised  Thee  !  For  the  discoverers  of  the  mystery  of  this  thing  to  the  unworthy  are  bre.^kcrs \nof  the  seal  of  Heavenly  Revelation,  thereby  offending  God's  Majesty,  and  bringing  upon  themselves  many  misfortunes \nand  the  punishments  of  God.  Therefore,  I  beg  all  Christians,  possessing  this  knowledge,  to  communicate  the  same  to \nnobody,  except  it  be  to  one  living  in  Godliness,  of  well-proved  virtue,  and  praising  God,  Who  has  given  such  a  treasure \nto  man.  For  many  seek,  but  few  find  it.  Hence  the  impure  and  those  living  in  vice  are  unworthy  of  it.  Therefore  is \nthis  Art  to  be  shewn  to  all  God-fearing  persons,  because  it  cannot  be  bought  with  a  price.  I  testify  before  God  that  1 \nlie  not,  although  it  appear  impossible  to  fools,  that  no  one  has  hitherto  explored  Nature  so  deeply.  The  Almighty \nbe  praised  for  having  created  this  Art  and  for  revealing  it  to  God-fearing  men.  Amen.  And  thus  is  fulfilled  this \nprecious  and  excellent  work,  called  the  revealing  of  the  occult  spirit,  in  which  He  hidden  the  secrets  and  mysteries  o* \nthe  world.  But  this  spirit  is  one  genius,  and  divine,  wonderful,  and  lordly  power.  For  it  embraces  the  whole  world, \nand  overcomes  the  Elements  and  the  fifth  Subst.ance.  To  our  Trismegislus  Spagj-rus,  Jesus  Christ,  be  praise  and  glory \nimmortal.    Amen. \n\n\nThe   Tincture  of  the  Philosophers.  27 \n\nafterwards  corrupts  according  to  his  need,  and  prepares  thence  another  thing. \nFor  thus  very  often  out  of  many  things  one  is  made,  which  effects  more  than \nNature  of  herself  can  do,  as  in  Gastaynum  it  is  perfectly  well  known  that  Venus \nis  produced  from  Saturn  ;  in  Carinthia,  Luna  out  of  Venus  ;  and  in  Hungary, \nSol  out  of  Luna  ;  to  pass  over  in  silence  for  the  time  being  the  transmutations \nof  other  natural  objects,  which  were  well  known  to  the  Magi,  and  more \nwonderfully  than  Ovid  narrates  in  his  Metamorphoses  do  they  come  to  the \nlight.  That  you  may  rightly  understand  me,  seek  your  Lion  in  the  East,  and \nyour  Eagle  in  the  South,  for  this  our  work  which  has  been  undertaken.  You \nwill  not  find  better  instruments  than  Hungary  and  Istria  produce.  But  if \nyou  desire  to  lead  from  unity  by  duality  in  trinity  with  equal  permutation  of \neach,  then  you  should  direct  your  journey  to  the  South  ;  so  in  Cyprus  shall  you \ngain  all  your  desire,  concerning  which  we  must  not  dilate  more  profusely  than \nwe  have  done  at  present.  There  are  still  many  more  of  these  arcana  which \nexhibit  transmutations,  though  they  are  known  to  few.  And  although  these \nmay  by  the  Lord  God  be  made  manifest  to  anyone,  still,  the  rumour  of  this \nArt  does  not  on  that  account  at  once  break  forth,  but  the  Almighty  gives \ntherewith  the  understanding  how  to  conceal  these  and  other  like  arts  even  to \nthe  coming  of  Elias  the  .Artist,  at  which  time  there  shall  be  nothing  so  occult \nthat  it  shall  not  be  revealed.  You  also  see  with  your  eyes  (though  there  is  no \nneed  to  speak  of  these  things,  which  may  be  taken  derisively  by  some)  that  in \nthe  fire  of  Sulphur  is  a  great  tincture  for  gems,  which,  indeed,  exalts  them  to \na  loftier  degree  than  Nature  by  herself  could  do.  But  this  gradation  of  metals \nand  gems  shall  be  omitted  by  me  in  this  place,  since  I  have  written  sufficiently \nabout  it  in  my  Secret  of  Secrets,  in  my  book  on  the  Vexations  of  -Alchemists, \nand  abundantly  elsewhere.  As  I  have  begun  the  process  of  our  ancestors \nwith  the  Tincture  of  the  Philosophers,  I  will  now  perfectly  conclude  it. \n\nCHAPTER   V. \nConcerning  the  Conclusion  of  the  Process  of  the  Ancients, \n\nMADE    BY    PaR.VCELSL'S. \n\nLastly,  the  ancient  Spagyrists  having  placed  Lili  in  a  pelican  and  dried  it, \nfixed  it  by  means  of  a  regulated  increase  of  the  fire,  continued  so  long  until \nfrom  blackness,  by  permutation  into  all  the  colours,  it  became  red  as  blood, \nand  therewith  assumed  the  condition  of  a  salamander.  Rightly,  indeed,  did \nthey  proceed  with  such  labour,  and  in  the  same  way  it  is  right  and  becoming \nthat  everyone  should  proceed  who  seeks  this  pearl.  It  will  be  very  difficult  for \nme  to  make  this  clearer  to  you  unless  you  shall  have  learnt  in  the  School  of \nthe  Alchemists  to  obser\\-e  the  degrees  of  the  fire,  and  also  to  change  your \nvessels.  F^or  then  at  length  you  will  see  that  soon  after  your  Lili  shall  have \nbecome  heated  in  the  Philosophic  Egg,  it  becomes,  with  wonderful  appearances, \nblacker  than  the  crow  ;  afterwards,  in  succession  of  time,  whiter  than  the \nswan  ;  and  at  last,  passing  through  a  yellow  colour,  it  turns  out  more  red  than \n\n\n28       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\n\nty \n\n\n\u2666\u2022. \n\n\n\u25a0^ \n\n\nany  blood.  Seek,  seek,  says  the  first  Spagyrist,  and  you  shall  find  ;  knock, \nand  it  shall  be  opened  unto  you.  It  would  be  impious  and  indecorous  to  put \nfood  in  the  mouth  of  a  perfidious  bird.  Let  her  rather  fly  to  it,  even  as  I,  with \nothers  before  me,  have  been  compelled  to  do.  But  follow  true  Art ;  for  this \nwill  lead  you  to  its  perfect  knowledge.  It  is  not  possible  that  anything  should \nhere  be  set  down  more  fully  or  more  clearly  than  I  have  before  spoken.  Let \nyour  Pharisaical  schools  teach  you  what  they  will  from  their  unstable  and  slip- \npery foundation,  which  reaches  not  its  end  or  its  aim.  When  at  length  you \nshall  have  been  taught  as  accurately  as  possible  the  Alchemistic  Art,  nothing \nin  the  nature  of  things  shall  then  at  length  be  so  difficult  which  cannot  be \nmade  manifest  to  you  by  the  aid  of  this  Art.  Nature,  indeed,  herself  does  not \nbring  forth  anything  into  the  light  which  is  advanced  to  its  highest  perfection, \nas  can  be  seen  in  this  place  from  the  unity,  or  the  union,  of  our  duality.  But \na  man  ought  by  Spagyric  preparations  to  lead  it  thither  where  it  was  ordained \nby  Nature.  Let  this  have  been  sufficiently  said  by  me,  concerning  the  process \nof  the  ancients  and  my  correction  of  the  Tincture  of  the  Philosophers,  so  far  as \nrelates  to  its  preparation. \n\nMoreover,  since  now  we  have  that  treasure  of  the  Egj'ptians  in  our  hands, \nit  remains  that  we  turn  it  to  our  use  :  and  this  is  offered  to  us  by  the  Spagyric \nMagistery  in  two  ways.  According  to  the  former  mode  it  can  be  applied  for \nthe  renewing  of  the  body  ;  according  to  the  latter  it  is  to  be  used  for  the  trans- \nmutation of  metals.  Since,  then,  I,  Theophrastus  Paracelsus,  have  tried  each \nof  them  in  diff'erent  ways,  I  am  willing  to  put  them  forward  and  to  describe \nthem  according  to  the  signs  indeed  of  the  work,  and  as  in  experience  and \nproof  they  appeared  to  me  better  and  more  perfectly. \n\n\nCHAPTER   VI. \n\nConcerning  the  Tr.vnsmutation  of  Met.\\ls  by  the \nPerfection  of  Medicine. \n\nIf  the  Tincture  of  the  Philosophers  is  to  be  used  for  transmutation,  a  pound \nof  it  must  be  projected  on  a  thousand  pounds  of  melted  Sol.  Then,  at  length, \nwill  a  Medicine  have  been  prepared  for  transmuting  the  leprous  moisture  of \nthe  metals.  This  work  is  a  wonderful  one  in  the  light  of  Nature,  namely,  that \nby  the  Magistery,  or  the  operation  of  the  Spagyrist,  a  metal,  which  formerly \nexisted,  should  perish,  and  another  be  produced.  This  fact  has  rendered  that \nsame  Aristotle,  with  his  ill-founded  philosophy,  fatuous.  For  truly,  when \nthe  rustics  in  Hungar}'  cast  iron  at  the  proper  season  into  a  certain  fountain, \ncommonly  called  Zifterhrunnen,  it  is  consumed  into  rust,  and  when  this  is \nliquefied  with  a  blast-fire,  it  soon  exists  as  pure  Venus,  and  never  more \nreturns  to  iron.  Similarly,  in  the  mountain  commonly  called  Kuttcnberg, \nthey  obtain  a  lixivium  out  of  marcasites,  in  which  iron  is  forthwith  turned \ninto  Venus  of  a  high  grade,  and  more  malleable  than  the  other  produced  by \nNature.     These  things,  and  more  like  them,   are  known  to  simple  men  rather \n\n\nThe   Tiyicttire  of  the  Philosophers.  29 \n\nthan  to  sophists,  namely,  those  which  turn  one  appearance  of  a  metal  into \nanother.  And  these  things,  moreover,  through  the  remarkable  contempt \nof  the  ignorant,  and  partly,  too,  on  account  of  the  just  envj'  of  the  artificers, \nremain  almost  hidden.  But  I  myself,  in  Istria,  have  often  brought  Venus \nto  more  than  twenty-four  (al.  38)  degrees,  so  that  the  colour  of  Sol  could \nnot  mount  higher,  consisting  of  Antimony  or  or  Quartal,  which  V^cnus  I  used \nin  all  respects  as  other  kinds. \n\nBut  though  the  old  artists  were  very  desirous  of  this  arcanum,  and  sought \nit  with  the  greatest  diligence,  nevertheless,  very  few  could  bring  it  by  means \nof  a  perfect  preparation  to  its  end.  For  the  transmutation  of  an  inferior  metal \ninto  a  superior  one  brings  with  it  many  difficulties  and  obstacles,  as  the \nchange  of  Jove  into  Luna,  or  Venus  into  Sol.  Perhaps  on  account  of  their \nsins  God  willed  that  the  Magnalia  of  Nature  should  be  hidden  from  many  men. \nFor  sometimes,  when  this  Tincture  has  been  prepared  by  artists,  and  they  were \nnot  able  to  reduce  their  projection  to  work  its  effects,  it  happened  that,  by \ntheir  carelessness  and  bad  guardianship,  this  was  eaten  up  by  fowls,  whose \nfeathers  thereupon  fell  off,  and,  as  I  myself  have  seen,  grew  again.  In  this \nway  transmutation,  through  its  abuse  from  the  carelessness  of  the  artists, \ncame  into  Medicine  and  Alchemy.  For  when  they  were  unable  to  use  the \nTincture  according  to  their  desire,  they  converted  the  same  to  the  renovation  of \nmen,  as  shall  be  heard  more  at  large  in  the  following  chapter. \n\nCHAPTER   VII. \nConcerning  the  Renovation  of  Men. \n\nSome  of  the  first  and  primitive  philosophers  of  Eg)-pt  have  lived  by \nmeans  of  this  Tincture  for  a  hundred  and  fifty  years.  The  life  of  many,  too, \nhas  been  extended  and  prolonged  to  several  centuries,  as  is  most  clearly \nshewn  in  different  histories,  though  it  seems  scarcely  credible  to  any  one. \nFor  its  power  is  so  remarkable  that  it  extends  the  life  of  the  body  beyond \nwhat  is  possible  to  its  congenital  nature,  and  keeps  it  so  firmly  in  that  con- \ndition that  it  lives  on  in  safety  from  all  infirmities.  And  although,  indeed, \nthe  body  at  length  comes  to  old  age,  nevertheless,  it  still  appears  as  though  it \nwere  established  m  its  primal  youth. \n\nSo,  then,  the  Tincture  of  the  Philosophers  is  a  Universal  Medicine,  and \nconsumes  all  diseases,  by  whatsoever  name  they  are  called,  just  like  an \ninvisible  fire.  The  dose  is  very  small,  but  its  effect  is  most  powerful.  By \nmeans  thereof  I  have  cured  the  leprosy,  venereal  disease,  dropsy,  the  falling \nsickness,  colic,  scab,  and  similar  afflictions  ;  also  lupus,  cancer,  noli-me- \ntangere,  fistulas,  and  the  whole  race  of  internal  diseases,  more  surely  than \none  could  believe.  Of  this  fact  Germany,  France,  Italy,  Poland,  Bohemia, \netc.,  will  afford  the  most  ample  evidence. \n\nNow,  Sophist,  look  at  Theophrastus  Paracelsus.  How  can  your  Apollo, \nMachaon,  and  Hippocrates  stand  against  me?     This  is  the  Catholicum  of  the \n\n\nw \n\n\n30       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nPhilosophers,  by  which  all  these  philosophers  have  attained  long  life  for \nresisting  diseases,  and  they  have  attained  this  end  entirely  and  most \neffectually,  and  so,  according  to  their  judgment,  they  named  it  The  Tincture \nof  the  Philosophers.  For  what  can  there  be  in  the  whole  range  of  medicine \ngreater  than  such  purgation  of  the  body,  by  means  whereof  all  superfluity  is \nradically  removed  from  it  and  transmuted  ?  For  when  the  seed  is  once  made \nsound  all  else  is  perfected.  What  avails  the  ill-founded  purgation  of  the \nsophists  since  it  removes  nothing  as  it  ought  ?  This,  therefore,  is  the  most \nexcellent  foundation  of  a  true  physician,  the  regeneration  of  the  nature,  and \nthe  restoration  of  youth.  After  this,  the  new  essence  itself  drives  out  all  that \nis  opposed  to  it.  To  effect  this  regeneration,  the  powers  and  virtues  of  the \nTincture  of  the  Philosophers  were  miraculously  discovered,  and  up  to  this \nlime  have  been  used  in  secret  and  kept  concealed  by  true  Spagyrists. \n\n\nHere  ends  the  Book  concerning  the  Tincture  of  the  Philosophers. \n\n\nTHE   GRADATIONS   OF   METALS. \n\n\nPREFACE. \n\nWE  now  purpose  to  speak  concerning  gradations,*  and  those  of  such  a \nkind  that  a  metal  dissolved  or  digested  in  them  can  be  promoted  to \nthe  degree  of  Sol  and  transmuted.  Many  persons  endeavour  to \ntransmute  the  lesser  metals  into  silver,  and  others,  of  a  mediocre  nature,  into \ngold,  with  some  difference,  however,  in  their  conjunction,  so  that  in  a \ncineritium,  by  transmutation  of  graduation,  the  lesser  metals  may  be  brought \nto  the  perfection  of  the  greater  ones \u2014 a  perfection  which  answers  any  suitable \ntests.  We  will  set  down,  then,  in  this  place,  fourteen  gradations.  Many \nothers  may  be  found,  but  these  we  willingly  forget,  and  have  collected  those \nonly  which  are  established  by  experience,  and  are  worth  writing  about. \nThese  we  arrange  with  a  triple  differentiation.  Some  are  strong  waters, \nothers  are  oils,  and  the  rest  liquids.  These  we  arrange  in  a  like  order,  as  is \nclear  from  our  method  of  treating  them.  That  is  to  say,  we  put,  first  of  all, \nstrong  waters,  secondly  oils,  and  lastly  liquids. \n\nThe  First  Grad.\\tion. \n\nTake  of  Vitriol,  Alum,  and  Salt  Nitre,  two  pounds  each  ;  of  Flos  Aeris, \nCrocus  of  Mars,  and  Hsematitis,  a  quarter  of  a  pound  each  ;  of  Cinnabar,  a \npound  and  a  half;  of  Antimony,!  three-eighths  of  a  pound  ;  of  Arsenic,  one- \neighth  of  a  pound. \n\nLet  all  be  distilled  with  a  verj-  strong  fire  into  strong  water,  which  purify \nand  clarify  after  the  method  of  such  waters,  and  dissolve  therein  cemented \nLuna,  or  Part  with  Part,  Luna  and  Venus  ;  then  put  it  in  digestion  for  a \nmonth.     Afterwards  take  out  the  residuum  by  fulmination,  and  thus  you  will \n\n\u2022  The  tenn  gradation  is  used  by  Paracelsus  in  more  than  one  sense  ;  here  it  is  the  process  by  which  one  substance  is \ndeveloped  into  another.  Care  must  be  taken  to  distingtiish  between  this  and  the  grades  of  metals,  etc.  Thus,  in  gold \nthere  are  said  to  be  twenty-four  grades  ;  in  silver  thirty-two  grades  of  softness  ;  in  iron  fortj'-six  grades  of  hardness  ;  in \nlead  eighteen  degrees  of  flu-vibility  ;  twelve  of  malleation  in  copper  ;  in  Mercury  eighty-three  properties  or  branches.  \u2014 \nCAirur^gia  ^fincr,  Lih.  III.     Preface. \n\nt  From  the  time  of  Basil  Valentine,  Antimony  played  almost  as  important  a  part  in  the  operations  of  Alchemy  as  it \nperformed  in  Medicine.  It  is  variously  described  by  Paracelsus.  Sometimes  the  term  b  made  to  include  all  marcasites, \ncachimiae,  talcs,  ogerta,  ctc.\u2014Dr  Morih  Mitatlich,  Tract  III.,  c.  3.  .^gain.  Antimony  is  a  mucilage,  or,  that  you \nmay  understand  me  the  better,  firnisium.--/^/*/.,  c.  7.  It  transmutes  Saturn  into  Venus.\u2014 Z)^  Aridura.  It  receives \nits  body  from  Merciu-y.  and  is  the  most  gross  nature  of  Mercury,  after  it  has  been  piu-ged  out  (that  is,  expelled  from  the \nprime  principle).  It  retains  all  the  powers  and  virtues  of  Merciuy.  Of  all  products  coming  forth  out  of  the  three \nfirst  principles,  there  is  none  which  retains  the  virtue  of  Mercur>*  more  patently  than  Antimony.  It  is  nothing  but \nMercury  coagulated  through  the  Spirit  of  Salt  and  Sulphur.  But,  at  the  same  time,  understand  that  it  is  derived  from \nthe  gross  and  rough,  not  from  the  subtle  nature  of  the  said  Mercttry.  \u2014 i?*  EUmento  Aqua.  Tract  V.,  c.  5. \n\n\n32       The  Hermetic  Ufid  Alchemical  Writings  of  Paracelsus. \n\nfind  it  transmuted.  Let  that  which  is  still  in  the  aquafortis  be  precipitated \nand  fulminated  as  above,  and  thus  the  remainder  of  the  silver  can  be  obtained. \nCare  should  be  taken  that  the  aforesaid  simples  be  prepared  and  separated, \nfirst  of  all,  in  purgation,  because  any  impurity  hinders  this  work  of \ntransmutation  very  seriously. \n\nThe  Second  Gr.\\dation. \nIn  this  second  gradation  it  is  worth  while  to  note  carefully  another \nprocess,  it  being  one  which  can  be  adopted  with  greater  gain  and  subtlety,  as \nfollows  :  Take  of  Saltpetre  and  of  Cinnabar  each  one  pound.  Let  them  be \npounded  together,  and  the  water  distilled  from  them  ;  which  water  preserve. \nDo  the  same  with  an  equal  weight  of  Antimony  and  Arsenic'  Mix  together \nthe  three  waters,  and  add  of  Salt  Nitre,  Alum,  and  \\'itriol  each  one  pound. \nDistil  all  again,  after  the  manner  of  Aquafortis.  Afterwards  pour  this  on  its \nCaf'ut  Mottuuxi,  which  has  been  finely  powdered.  Again  distil  it  to  its  ultimate \nspirit,  and  clarify  it,  just  as  any  other  aquafortis.  In  the  case  of  all  metals \nwhich  have  been  dissolved  in  it,  and  have  remained  in  digestion  until  perfect, \nits  powers  of  operation  are  incredibly  great.  In  very  truth,  there  are  latent  in \na  composition  with  these  ingredients  all  the  forces  of  those  metals  which  have \nin  themselves  a  corporeal  matter.  For  three  of  such  distillations  tinge  so \npowerfully,  by  the  force  of  the  water,  that  scarcely  any  greater  or  more \npowerful  means  of  working  with  strong  waters  could  be  found. \n\nThe  Third  Gradation. \n\nThe  third  gradation,  which  is  reckoned  as  last  among  the  strong  waters, \nis  to  be  understood  and  compounded  as  follows  : \u2014 Take  of  Cinnabar,  Arsenic, \nand  .Vntimony,  each  half  a  pound,  of  Saltpetre  two  pounds,  and  of  Sulphur \nhalf  a  pound.  Let  these  be  pounded  together,  mixed,  and  distilled  to  strong \nwater  with  a  very  powerful  fire.  Afterwards  take  two  parts  of  this  water,  of \nCommon  Alum  and  Alumcn  Plumosum  each  a  part  and  a  half,  of  Vitriol  one \npart,  of  Verdigris  and  Crocus  of  Mars  each  half  a  part.  Let  all  these  be  distilled \ntogether  into  a  strong  water  with  a  very  violent  fire.  At  length,  for  the \nwhole  of  this  water,  take  two  parts  of  the  Caput  Morfiiitm  ;  and  of  Antimony, \nVerdigris,  Cinnabar,  and  Sulphur,  half  a  part  each.  Distil  these  from  their \ndregs  by  strongly  driving  them  into  a  receiver.  Afterwards,  in  this  water, \nwhen  it  has  been  clarified,  dissolve  half  a  part  with  ten  parts  of  flowers  of \nbrass  and  crocus  of  Mars,  and  let  it  be  digested  therein.  You  will  afterwards \nfind  more  of  the  residuum  transmuted  to  Sol  than  you  would  deem  possible  to \nthe  Art. \n\nThe  Fourth  Gradation. \n\nLet  us  now  speak  about  gradations  made  with  oils,  w-hich  do  not  dissolve \nafter  the  mode  and  form  of  strong  waters,  but  in  digestion,  and  thus \naccomplish  their  perfection.  The  first  gradation  of  this  kind  is  made  with  Oil \nof  Antimony,  in  which  is  latent  a  wonderful  tincture  of  redness.       Let  the \n\n\nThe  Gradations  of  Metals.  ^t, \n\nfollowing  be  the  process  adopted  :  \u2014Take  of  Antimony  one  pound,  and  of \nsublimated  Mercury  half  a  pound.  Let  them  both  be  distilled  together  over  a \npowerful  fire  by  means  of  an  alembic,  and  the  redness  will  ascend  as  thick \nas  blood.  This  tinges  and  graduates  all  Luna  into  Sol,  and  brings  the  latter \nwhen  pale  to  the  highest  degree  of  permanent  colour. \n\nThe  Fifth  Gradation. \n\nThe  fifth  gradation,  whereof  the  oil  is  reckoned  second  in  order,  is  made  in \nthe  manner  which  follows  : \u2014 Take  of  the  Oil  of  the  Philosophers  one  pound, \nwith  which  mix  half  a  pound  respectively  of  Calcined  Alum  and  of  Citrine \nColcothar.  Distil  a  second  time,  and  afterwards  rectify  to  purity  and  a \nconstant  colour.  Put  in  Luna,  and  let  it  remain  in  digestion.  Reduce  what \nremains,  separate  it  in  aquafortis,  and,  lastly,  fulminate  by  means  of  Saturn. \n\nThe   Sixth    Gradation. \n\nThe  sixth  gradation,  third  in  order  among  the  oils,  is  made  in  the \nfollowing  way  : \u2014 Take  of  Live  Sulphur*  two  pounds,  and  of  Flax  Oil  (linseed \noil)  four  pounds.  Let  these  be  formed  into  a  compound,  and  this  be  distilled \ninto  an  oil.  To  this  let  there  be  added  the  same  quantity  of  Live  Sulphur, \nand  let  it  be  treated  just  as  it  was  for  the  compound.  Let  it  be  digested  in \nhorse-dung  for  a  month,  or  if  longer,  so  much  the  better.  After  this  let  there \nbe  added  one-eighth  of  a  pound  of  each  of  the  following  :  Salt  Nitre,  Vitriol, \nAlum,  Flos  Aeris,  Crocus  of  Mars,  and  Cinnabar.  Distil  whatever  will \nascend.  Remove  the  liquids,  keeping  only  the  oils.  Put  these  apart  in  a \nglass  cucurbite,  adding  the  species  as  above,  and  the  Caput  Mortuum  in \npowder.  Distil  again  as  before.  Afterwards  pour  it  off  again  from  the  dregs, \nlet  it  be  putrefied  a  second  time  for  a  month,  and  further  distilled.  When  the \ncolours  are  gone  or  separated,  keep  the  red,  and  rectify  it  as  required.  Lastly, \nlet  plates  of  Luna  be  digested  at  the  proper  time,  and  at  length  reduced  by  a \nprocess  of  fulminaticMi. \n\nThe  Seventh  Grad.\\tion. \n\nGradations  w'hich  are  produced  by  liquids  are  found  in  two  different  forms, \nnamely,  the  tenacious  and  the  watery.  First  let  us  speak  concerning  the \ntenacious.  Take  one  pound  of  Honey,  and  in  it  decoct  one-quarter  of  a  pound \neach  of  Vitriol  and  of  Alum  with  an  eighth  of  a  pound  of  lamen.  Distil  the \nwater  from  these  over  a  strong  fire,  and  add  thereto  one-eighth  of  a  pound  each \nof  the  Caput  Mortuum  from  a  human  cranium,  and  half  a  pound  of  Sulphur. \nDecoct  into  the  form  of  a  hepar  and  digest  for  a  month  ;  then  distil  and  rectify \nwith  water  until  pure.  Afterwards  add  one-eighth  of  a  pound  each  of  Sal \n.'Vmmoniac,  Flos  Aeris,  Crocus  of  Mars,  and  Alum;  a  quarter  of  a  pound  of \nN'itriol,  and  two  ounces  each  of  fixed  Antimony  and  fixed  Red  Arsenic.     Pound \n\n\n\u2022  Live  Sulphur  is  that  of  which  fragments  or  particles  will  cohere  without  it  being  in  a  dissolved  or  fluid  state.\u2014 \nDt  Prrfarationiius,  Lib.  1.,  Tract  \u00bb. \n\nD \n\n\n34      The  Hermetic  and  Alchemical  Writiiigs  of  Paracelsus. \n\nthese  together,  put  into  water,  ;uid  lot  them  stand  in  heat  for  ten  days.  After- \nwards let  the  Hquid  be  separated  from  the  dregs.  Purify  and  project  into  the \nmixture  metallic  plates  ;  then  let  them  remain  in  moderate  digestion  until \nperfect.      Lastly,  let  the  matter  be  burnt,  separated,  and  fulminated. \n\nThe  Eighth  Gradation. \n\nThe  gradation  by  the  second  liquid  is  as  follows  : \n\nTake  a  sufficient  quantity  of  aquafortis.  In  one  part  thereof  dissolve \nSol,  in  another  part  Venus,  in  another  part  Mars.  Mix  these  solutions \ntogether,  and  afterwards  distil  the  water  from  them.  Pour  this  again  on  its \ndregs,  and  once  more  distil  and  pour  as  before,  until  a  thick  liquid  is  produced \ntherefrom.  To  this  add  five  parts  of  distilled  and  prepared  Honey.  Let  all \nbe  digested  for  a  month,  and  afterwards  separate  the  phlegma.  Keep  the \nliquid,  and  in  it  let  projected  metallic  plates  be  digested  for  a  month.  Lastly, \nlet  it  be  coagulated  into  a  mass,  and  into  one  distinct  bodj\\  Let  this  be  sub- \njected to  a  process  of  fulmination  and  quartation.  Fulminate  a  second  time, \nand  thus  will  be  found  an  excellent  transmutation  by  means  of  liquid. \n\nThe  Ninth  Gradation. \n\nBy  the  third  liquid  the  ninth  gradation  is  made  in  the  following  manner  : \nTake  aquafortis,  in  which  dissolve  Verdigris,  and  let  both  be  kept  together \nin  horse  dung  for  the  space  of  a  month.  Now  distil  the  water  from  the  dregs, \npour  it  on  again,  distil  and  pour  it  over  several  times,  until  an  oil  is  produced \nfrom  it.  Into  that  liquid  put  metallic  filings,  and  in  the  course  of  its  being \ndigested  you  will  find  a  transmutation.  Although  the  liquid  may  be  small  in \nquantity,  nevertheless  it  graduates  most  effectually,  and  affects  the  very \nlargest  amount  of  metal  in  proportion  to  its  own  quantity. \n\nThe  Tenth  Gradation. \n\nIn  the  following  manner  the  fourth  liquid  is  to  be  understood  : \nTake  the  best  Aquafortis,  and  in  it  dissolve  as  much  Steel  as  possible. \nLet  these  remain  in  digestion  for  a  month,  and  from  them  will  be  formed  a \ncompound  of  one  colour.  Let  this  compound  also  be  distilled  into  a  liquid, \nin  which  metallic  filings  must  remain  in  digestion  until  the  liquid  is  incorpor- \nated. Then  let  both  be  fulminated  together\u2014 that  is  to  say,  the  liquid  and  the \nmetal\u2014 by  means  of  Saturn.  Then  will  be  found  this  transmutation,  which \nmust  be  separated  and  prepared  in  the  usual  way. \n\nThe  Eleventh  Gradation. \n\nThe  eleventh  gradation  is  made  by  the  first  aqueous  liquid  according  to \nthe  formula  subjoined  : \n\nTake  four  pounds  of  the  most  highly  purified  Saltpetre,  and  repurge  this \nfrom  its  phlegma  by  combustion.  Add  two  pounds  of  Common  Salt  dulv \nprepared.  Mix  these  together,  and  distil  with  an  alembic  six  or  nine  times, \nuntil  the  Salts  altogether   pass  over  through   the  alembic  into   the   receiver \n\n\nThe  Gradations  of  Metals.  35 \n\nplaced  ready  for  the  purpose.  Then  take  two  pounds  of  this  Water  ;  two \nounces  each  of  Flowers  of  Antimony,  Flos  Aeris,  Flos  Martis,  and  Flower  of \nSulphur,  with  two  ounces  and  a  half  respectively  of  Sal  Ammoniac  and  of  Alum. \nMix  all  these  together,  and  let  them  remain  in  digestion  for  four  and  twenty \ndays.  After  this  let  them  be  separated  in  the  purest  water.  Afterwards  let \nLuna  and  the  metals  be  graduated  by  digestion,  fulminated  by  Saturn, \nseparated  by  quartification,  and  fulminated  a  second  time. \n\nTwelfth  Gradation. \n\nBy  means  of  the  second  aqueous  liquid  the  twelfth  gradation  is  produced \nin  the  following  manner  : \n\nTake  three  pounds  of  the  most  highly  corrected  Vinttm  Ardetis ;  one \npound  of  the  Water  of  Saltpetre  ;  half  a  pound  of  the  Water  of  Common  Salt ; \nand  three  quarters  of  a  pound  respectively  of  Vitriol,  Alumen  Plumosum,  and \nAlumen  Aochi.  Let  these  be  combined  to  form  a  mixture,  and  distil  this  six \ntimes  from  the  Caput  Mortmim.  In  this  water  let  metals  be  digested,  when \nthey  will  be  fixed  and  transmuted,  as  we  have  said  above  concerning \nthe  others. \n\nThe  Thirteenth  Grad.vtion. \nBy  the  third  aqueous   liquid  the  thirteenth  gradation  is  produced  in   the \nfollowing  manner : \n\nTake  one  pound  of  Isteris  of  Blood.  Distil  it  thirteen  times  from  its \ndregs,  and  place  in  it  two  ounces  each  of  Flos  Aeris  and  of  Sulphur.  Let  them \nbe  dissolved.in  horse-dung  for  a  month.  Afterwards  put  in  Calx  Lunae,  so  that \nthe  colour  and  substance  may  be  consumed.  Afterwards  let  them  be  coagu- \nlated and  fulminated  in  Saturn.  Know  that  in  this  liquid  common  Mercurj', \nas  well  as  that  of  metals,  is  coagulated  according  to  the  conditions  of \nTransmutation. \n\nThe  Fourteenth  Gradation. \nThe  fourth  liquid  in  this  place  is  the  Water  of  Mercun,-,  which  is  made  for \nthe  fourteenth  gradation  as  follows  below  : \n\nTake  one  pound  of  Mercury  sublimated  twenty  times  with  Sal  Ammoniac, \nand  one  ounce  respectively  of  the  Flowers  of  Venus,  Mars,  Sulphur,  and \nAntimony.  Grind  and  mix  all  together,  and  then  let  them  be  resolved  into  a \nwater.  This  water  requires  no  other  labour  whatever.  Metals  projected  into \nit,  digested  for  a  short  time,  and  afterwards  fulminated,  are  graduated  in  a \nwonderful  manner. \n\n\nHere  ends  the  Book  of  Gradations. \n\n\nD2 \n\n\nTHE    TREASURE    OF   TREASURES    FOR    ALCHEMISTS. \nBy  Philippus  Theophrastus  Bombast,  Paracelsus  the  Great \n\n\nNATURE  beg-ets  a  mineral  in  the  bowels  of  the  earth.  There  are  two \nkinds  of  it,  which  are  found  in  many  districts  of  Europe.  The  best \nwhich  has  been  offered  to  me,  which  also  has  been  found  genuine \nin  experimentation,  is  externally  in  the  figure  of  the  greater  world,  and  is  in \nthe  eastern  part  of  the  sphere  of  the  Sun.  The  other,  in  the  Southern \nStar,  is  now  in  its  first  efflorescence.  The  bowels  of  the  earth  thrust  this \nforth  through  its  surface.  It  is  found  red  in  its  first  coagulation,  and  in  it \nlie  hid  all  the  flowers  and  colours  of  the  minerals.  Much  has  been  written \nabout  it  by  the  philosophers,  for  it  is  of  a  cold  and  moist  nature,  and  agrees \nwith  the  element  of  water. \n\nSo  far  as  relates  to  the  knowledge  of  it  and  experiment  with  it,  all  the \nphilosophers  before  me,  though  they  have  aimed  at  it  with  their  missiles,  have \ngone  very  wide  of  the  mark.  They  believed  that  Mercury  and  Sulphur  were \nthe  mother  of  all  metals,  never  even  dreaming  of  making  mention  meanwhile \nof  a  third  ;  and  yet  when  the  water  is  separated  from  it  by  Spagyric  Art  the \ntruth  is  plainly  revealed,  though  it  was  unknown  to  Galen  or  to  Avicenna. \nBut  if,  for  the  sake  of  our  excellent  physicians,  we  had  to  describe  only  the \nname,  the  composition,  the  dissolution,  and  coagulation,  as  in  the  beginning \nof  the  world  Nature  proceeds  with  all  growing  things,  a  whole  year  would \nscarcely  suffice  me,  and,  in  order  to  explain  these  things,  not  even  the  skins  of \nnumerous  cows  would  be  adequate. \n\nNow,  I  assert  that  in  this  mineral  are  found  three  principles,  which  are \nMercury,  Sulphur,  and  the  Mineral  Water  which  has  served  to  naturall)- \ncoagulate  it.  Spagyric  science  is  able  to  extract  this  last  from  its  proper  juice \nwhen  it  is  not  altogether  matured,  in  the  middle  of  the  autumn,  just  like  a \npear  from  a  tree.  The  tree  potentially  contains  the  pear.  If  the  Celestial \nStars  and  Nature  agree,  the  tree  first  of  all  puts  forth  shoots  in  the  month  of \nMarch  ;  then  it  thrusts  out  buds,  and  when  these  open  the  flower  appears, \nand  so  on  in  due  order,  until  in  autumn  the  pear  grows  ripe.  So  is  it  with  the \nminerals.  These  are  born,  in  like  manner,  in  the  bowels  of  the  earth.  Let \nthe  Alchemists  who  are  seeking  the  Treasure  of  Treasures  carefully  note  this. \nI  will   shew  them  the  way,   its  beginning,  its   middle,   and  its  end.      In  the \n\n\nThe    Treasure  of  Treasures.  37 \n\n\nfollowing  treatise  I  will  describe  the  proper  Water,  the  proper  Sulphur,  and \nthe  proper  Balm  thereof.  By  means  of  these  three  the  resolution  and  com- \nposition are  coagulated  into  one. \n\nConcerning  the  Sulphur  of  Cinnabar. \n\nTake  mineral  Cinnabar  and  prepare  it  in  the  following  manner.  Cook  it \nwith  rain  water  in  a  stone  vessel  for  three  hours.  Then  purify  it  carefully, \nand  dissolve  it  in  Aqua  Regis,  which  is  composed  of  equal  parts  of  vitriol, \nnitre,  and  sal  ammoniac.  Another  formula  is  vitriol,  saltpetre,  alum,  and \ncommon  salt. \n\nDistil  this  in  an  alembic.  Pour  it  on  again,  and  separate  carefully  the \npure  from  the  impure  thus.  Let  it  putrefy  for  a  month  in  horse-dung  ;  then \nseparate  the  elements  in  the  following  manner.  If  it  puts  forth  its  sign,* \ncommence  the  distillation  by  means  of  an  alembic  with  a  fire  of  the  first \ndegree.  The  water  and  the  air  will  ascend  ;  the  fire  and  the  earth  will  remain \nat  the  bottom.  Afterwards  join  them  again,  and  gradually  treat  with  the \nashes.  So  the  water  and  the  air  will  again  ascend  first,  and  afterwards  the \nelement  of  fire,  which  expert  artists  recognise.  The  earth  will  remain  in  the \nbottom  of  the  vessel.  This  collect  there.  It  is  what  many  seek  after  and \nfew  find. \n\nThis  dead  earth  in  the  reverberator)'  you  will  prepare  according  to  the \nrules  of  Art,  and  afterwards  add  fire  of  the  first  degree  for  five  days  and \nnights.  When  these  have  elapsed  you  must  apply  the  second  degree  for  the \nsame  number  of  days  and  nights,  and  proceed  according  to  Art  with  the \nmaterial  enclosed.  At  length  you  will  find  a  volatile  salt,  like  a  thin  alkali, \ncontaining  in  itself  the  Astrum  of  fire  and  earth. t  Mix  this  with  the  two \nelements  that  have  been  preserved,  the  water  and  the  earth.  Again  place  it \non  the  ashes  for  eight  days  and  eight  nights,  and  you  will  find  that  which  has \nbeen  neglected  by  many  Artists.  Separate  this  according  to  your  experience, \nand  according  to  the  rules  of  the  Spagyric  Art,  and  you  will  have  a  white  earth, \nfrom  which  its  colour  has  been  extracted.  Join  the  element  of  fire  and  salt  to \nthe  alkalised  earth.  Digest  in  a  pelican  to  extract  the  essence.  Then  a  new \nearth  will  be  deposited,  which  put  aside. \n\nConcerning  the  Red  Lion. \nAfterwards  take  the  lion  in  the  pelican  which  also  is  found  [atj  first,  when \nyou  see  its  tincture,  that  is  to  say,  the  element  of  fire  which  stands  above  the \nwater,   the  air,  and  the  earth.      Separate  it  from  its  deposit  by  trituration. \n\n\n\u2022  The  Sign  is  nothing  else  than  the  mark  left  by  an  operation.  The  home  constructed  by  the  architect  is  the  sign \nof  his  handicraft,  whereby  his  skill  and  art  are  determined.     Thus  the  sign  is  the  achievement  \\Ki^V.\u2014De  Colua. \n\nt  The  earth  also  has  its  .\\strum,  its  course,  its  order,  just  as  much  as  the  Firmament,  but  peculiar  to  the  element. \nSo  also  there  is  an  Astrum  in  the  water,  even  as  in  the  earth,  and  in  like  manner  with  air  and  fire.  Consequently,  the \nupper  Astrum  has  the  .\\stra  of  the  elements  for  its  medium,  and  operates  through  them,  by  an  irresistible  attraction. \nThrough  this  operation  of  the  superior  and  inferior  .\\stra,  all  things  are  fecundated,  and  led  on  to  their  end.\u2014 fx/Z/Vn/w \nTotius  Astronomic.  Without  the  .\\stra  the  elements  cannot  flourish.  ...  In  the  Astrum  of  the  earth  all  the \ncelestial  operations  thrive.  The  Astrum  itself  is  hidden,  the  bodies  are  manifest.  .  .  .  The  motion  of  the  earth \nis  brought  about  by  the  Astrttm  of  the  earth.  .  .  .  There  are  four  .-Vstra  in  man  (corresponding  to  those  of  the  foiu: \nelements),  for  he  is  the  lesser  world.  -De  CaJucts,  Par.  11. \n\n\n38      The  Hermetic  and  Alcheviical  Writings  0/  Paracelsus. \n\nThus  you  will  have  the  true  aiirum  potabile*  Sweeten  this  with  the  alcohol \nof  wine  poured  over  it,  and  then  distil  in  an  alembic  until  you  perceive  no \nacidity  to  remain  in  the  Aqua  Regia. \n\nThis  Oil  of  the  Sun,  enclosed  in  a  retort  hermetically  sealed,  you  must  place \nfor  elevation  that  it  may  be  exalted  and  doubled  in  its  degree.  Then  put  the \nvessel,  still  closely  shut,  in  a  cool  place.  Thus  it  will  not  be  dissolved,  but \ncoagulated.  Place  it  again  for  elevation  and  coagulation,  and  repeat  this  three \ntimes.  Thus  will  be  produced  the  Tincture  of  the  Sun,  perfect  in  its  degree. \nKeep  this  in  its  own  place. \n\nConcerning  the  Green  Lion. \n\nTake  the  vitriol  of  Venus, t  carefully  prepared  according  to  the  rules  of \nSpagyric  Art,  and  add  thereto  the  elements  of  water  and  air  which  you  have \nreserved.  Resolve,  and  set  to  putrefy  for  a  month  according  to  instructions. \nWhen  the  putrefaction  is  finished,  you  will  behold  the  sign  of  the  elements. \nSeparate,  and  you  will  soon  see  two  colours,  namely,  white  and  red.  The  red \nis  above  the  white.  The  red  tincture  of  the  vitriol  is  so  povv-erful  that  it \nreddens  all  white  bodies,  and  whitens  all  red  ones,  which  is  wonderful. \n\nWork  upon  this  tincture  by  means  of  a  retort,  and  you  will  perceive  a \nblackness  issue  forth.  Treat  it  again  by  means  of  the  retort,  repeating  the \noperation  until  it  comes  out  whitish.  Go  on,  and  do  not  despair  of  the  work. \nRectify  until  you  find  the  true,  clear  Green  Lion,  which  you  will  recognise  by \nits  great  weight.  You  will  see  that  it  is  heavy  and  large.  This  is  the \nTincture,  transparent  gold.  You  will  see  marvellous  signs  of  this  Green  Lion, \nsuch  as  could  be  bought  by  no  treasures  of  the  Roman  Leo.  Happy  he  who \nhas  learnt  how  to  find  it  and  use  it  for  a  tincture  ! \n\nThis  is  the  true  and  genuine  Balsam,  J  the  Balsam  of  the  Heavenly  Stars, \nsuffering  no  bodies  to  decay,  nor  allowing  leprosy,  gout,  or  dropsy  to  take \nroot.  It  is  given  in  a  dose  of  one  grain,  if  it  has  been  fermented  with  Sulphur \nof  Gold. \n\nAh,  Charles  the  German,  where  is  your  treasure?  Where  are  your \nphilosophers  ?  Where  your  doctors  ?  Where  are  your  decocters  of  woods,  who \nat  least  purge  and  relax  ?  Is  your  heaven  reversed  ?  Have  your  stars \nwandered  out  of  their  course,  and  are  they  straying  in  another  orbit,  away \n\n^  Aitrum  PotabiUy  that  is,  Potable  Gold,  Oil  of  Gold,  and  Quintessence  of  Gold,  are  distinguished  thus.  Auruvt \nPotibiU  is  gold  rendered  potable  by  interniLvture  with  other  substances,  and  with  liquids.  Oil  of  Gold  is  an  oil  ex- \ntracted  from  the  precious  metal  without  the  addition  of  anything.  The  Quintessence  of  Gold  is  the  redness  of  gold \nextracted  therefrom  and  separated  from  the  body  of  the  metal. \u2014 De  Membits  Contrtictis^  Tract  II.,  c.  2. \n\nt  If  copper  be  pounded  and  resolved  without  a  corrosi\\e,  you  have  Vitriol.  I-'rom  this  may  be  prepared  the  quint- \nessence, oil,  and  liquor  \\.h^reoi.\u2014De  Mordh  Tiirtareh,  Cuprine  Vitriol  is  Vitriol  cooked  vj\\l\\i  Coppur.  \u2014 Dg  Morbi* \nl^ermium,  P.-ir.  6.  Chalcanthum  is  present  in  Venus,  and  Venus  can  by  separation  be  reduced  into  Chalcanthum. \u2014 \nChirurgm  Magna.  Pars.  III.,  Lib.  IV. \n\nt  There  is,  indeed,  diffused  through  all  things  a  Balsam  created  by  God,  without  which  putrefaction  would  im- \nmediately supervene.  Thus,  in  corpses  which  are  anointed  with  Balsam  we  see  that  corruption  is  arrested,  and  thus  in \nthe  physical  body  we  infer  that  there  is  a  certain  natural  and  congenital  Balsam,  in  the  absence  of  which  the  living  and \ncomplete  man  would  not  be  safe  from  putrefaction.  Nothing  removes  this  Balsam  but  death.  But  this  kind  differs \nfrom  what  is  more  commonly  called  Balsam,  in  that  the  one  is  conservative  of  the  living,  and  the  other  of  the  dead.\u2014 \nChirurgia  Magna,  Pt.  II.,  Tract  II.,  c.  3.  The  confection  of  Balsam  requires  special  knowledge  of  chemistry,  and  it \nwas  first  discovered  by  the  Alchemists. \u2014/i/t/. ,  Pt.  I.,  Tract  II.,  c.  4. \n\n\nThe   Treasure  of  Treasures.  39 \n\ntrom  the  line  of  limitation,  since  your  eyes  are  smitten  with  blindness,  as  by \na  carbuncle,  and  other  thing's  making  a  show  of  ornament,  beauty,  and  pomp? \nIf  vour  artists  only  knew  that  their  prince  Galen  \u2014they  call  none  like  him \u2014 was \nstickini^  in  hell,  from  whence  he  has  sent  letters  to  me,  they  would  make  the \nsign  of  the  cross  upon  themselves  with  a  fox's  tail.  In  the  same  way  your \nAvicenna  sits  in  the  vestibule  of  the  infernal  portal  ;  and  I  have  disputed  with \nhim  about  his  aitntm  f'vtahile,  his  Tincture  of  the  Philosophers,  his  Quintessence, \nand  Philosophers'  Stone,  his  Mithridatic,  his  Theriac,  and  all  the  rest.  O, \nyou  hypocrites,  who  despise  the  truths  taught  you  by  a  true  physician,  who  is \nhimself  instructed  by  Nature,  and  is  a  son  of  God  himself!  Come,  then,  and \nlisten,  impostors  who  prevail  onlj-  by  the  authority  of  your  hiyh  positions  ! \nAfter  my  death,  my  disciples  will  burst  forth  and  drag  you  to  the  light,  and \nshall  expose  your  dirty  drugs,  wherewith  up  to  this  time  you  have  compassed  the \ndeath  of  princes,  and  the  most  invincible  magnates  of  the  Christian  world. \nWoe  for  your  necks  in  the  day  of  judgment !  I  know  that  the  monarchy  will \nbe  mine.  Mine,  too,  will  be  the  honour  and  glory.  Not  that  I  praise  myself: \nNature  praises  me.  Of  her  I  am  born  ;  her  I  follow.  She  knows  me,  and  I \nknow  her.  The  light  which  is  in  her  I  have  beheld  in  her;  outside,  too,  I  have \nproved  the  same  in  the  figure  of  the  microcosm,  and  found  it  in  that  universe. \n\nBut  I  must  proceed  with  my  design  in  order  to  satisfy  my  disciples  to  the \nfull  extent  of  their  wish.  I  willingly  do  this  for  them,  if  only  skilled  in  the \nlight  of  Nature  and  thoroughly  practised  in  astral  matters,  they  finally  become \nadepts  in  philosophy,  which  enables  them  to  know  the  nature  of  every  kind  of \nwater. \n\nTake,  then,  of  this  liquid  of  the  minerals  which  I  have  described,  four \nparts  by  weight ;  of  the  Earth  of  red  Sol  two  parts  ;  of  Sulphur  of  Sol  one \npart.  Put  these  together  into  a  pelican,  congelate,  and  dissolve  them  three \ntimes.  Thus  you  will  have  the  Tincture  of  the  Alchemists.  We  have  not  here \ndescribed  its  weight :  but  this  is  given  in  the  book  on  Transmutations.* \n\nSo,  now,  he  who  has  one  to  a  thousand  ounces  of  the  Asiriim  Solis  shall \nalso  tinge  his  own  body  of  Sol. \n\nIf  you  have  the  Astrum  of  Mercury,  in  the  same  manner,  you  will  tinge \nthe  whole  body  of  common  Mercury.  If  you  have  the  Astrum  of  Venus  you \nwill,  in  like  manner,  tinge  the  whole  body  of  Venus,  and  change  it  into  the \nbest  metal.  These  facts  have  all  been  proved.  The  same  must  also  be  under- \nstood as  to  the  Astra  of  the  other  planets,  as  Saturn,  Jupiter,  Mars,  Luna,  and \nthe  rest.  For  tinctures  are  also  prepared  from  these  :  concerning  which  we \nnow  make  no  mention  in  this  place,  because  we  have  already  dwelt  at  sufficient \nlength  upon  them  in  the  book  on  the  Nature  of  Things  and  in  the  Archidoxies. \nSo,  too,  the  first  entity  of  metals  and  terrestrial  minerals  have  been  made \nsufficiently  clear  for  .Alchemists  to  enable  them  to  get  the  Alchemists'  Tincture. \n\n\u2022  It  is  didicutt  to  identify  the  treatise  to  which  reference  is  made  here.  It  does  not  seem  to  be  the  seventh  book \nconcerning  The  Nature  of  Things,  nor  the  ensuing  tract  on  Cemettts.  The  general  question  of  natural  and  artificial \nweight  is  discussed  in  the  Aurora  o/tfu  Philoiophtrs.     No  detached  work  on  Transmutations  has  come  down  to  us. \n\n\n40      The  Hermetic  and  Alche^nical  Writings  of  Paracelsus. \n\nThis  work,  the  Tincture  of  the  Alchemists,  need  not  be  one  of  nine \nmonths  ;  but  quickly,  and  without  any  delay,  you  may  go  on  by  the  Spaygric  Art \nof  the  Alchemists,  and,  in  the  space  of  forty  days,  you  can  fix  this  alchemical \nsubstance,  exalt  it,  putrefy  it,  ferment  it,  coagulate  it  into  a  stone,  and  produce \nthe  Alchemical  Phoenix.*  But  it  should  be  noted  well  that  the  Sulphur  of \nCinnabar  becomes  the  Flying  Eagle,  whose  wings  fly  away  without  wind,  and \ncarry  the  body  of  the  phoenix  to  the  nest  of  the  parent,  where  it  is  nourished \nby  the  element  of  fire,  and  the  young  ones  dig  out  its  eyes  :  from  whence  there \nemerges  a  whiteness,  divided  in  its  sphere,  into  a  sphere  and  life  out  of  its  own \nheart,  by  the  balsam  of  its  inward  parts,  according  to  the  property  of  the \ncabalists. \n\n\n*  Know  that  the  Phoenix  is  the  soul  of  the  Iliaster  (that  is,  the  first  chaos  of  the  matter  of  aJl  things), \nalso  the  Iliastic  soul  in  man. \u2014 Liher  Azoth^  S.  V.,  Practica  Linea  Vitre. \n\n\nHere  ends  the  Tre.^sure  of  the  Alchemists. \n\n\nCONCERNING    THE \nTRANSMUTATIONS  OF  METALS  AND   OF   CEMENTS. \n\nBy  THEOPHRASTUS. \n\n\nJUST  as  we  have  given  instructions  concerning  other  transmutations,  in \nthe  same  way  also  we  will  fulfil  our  task  with  reference  to  cements.     We \n\nwill  make  mention  of  six  cements,  under  which,  indeed,  all  the  kinds  of \ncements  will  be  comprised,  with  which  we  shall  deal  singly  in  serial  order \naccording  to  the  recipps  and  modes  of  operation.  The  consideration  has  to \nbe  made  general  in  all  respects,  so  that  all  the  cements  may  be  reduced  to  one \nmode  of  fixation  and  colouring.  These  two  conditions  should  not  be \nseparated,  but  they  should  always  persist  and  remain  together  in  one \ncineration,  coloration,  and  quartation,  just  as  the  properties  of  true  gold  are \nconditioned. \n\nThis  book  on  cements  does,  not  state  how  inferior  metals  are  to  be  trans- \nmuted into  others,  as  lead  into  copper,  or  iron  into  copper,  etc.  But  this  at \nleast  it  teaches  :  how  metals  may  be  cemented  into  the  chief  metal,  gold,  that \nis,  Sol.  For  cements  with  other  recipes  cannot  perfectly  fulfil  their  operation  for \ntransmuting  to  other  metals  ;  but  in  these  only  there  is  a  complete  and  rapid \nwork  of  transmutation  into  Sol,  which  masters  all  the  other  metals,  not, \nindeed,  by  quartation,  but  by  colouring  and  tincture.*  And  notice  should  be \ntaken  what  are  the  bodies  which  confer  their  own  concordance  as  though \nbelonging  to  the  same  species.  For  there  are  some  bodies  which  are \nreceptive,  and  others  which  are  not  so.     Some  have  first  of  all  to  be  reduced \n\n\n*  From  all  thai  has  come  down  to  us  concerning  the  labours  and  investigations  of  the  old  philosophers,  we  see \nhow  indefatigable  was  their  search  after  the  best  method  for  preserving  and  lengthening  life.  But  Ijcing  themselves \ndevoid  of  a  perfect  instruction  in  the  preparation  of  medicines,  they  did  not  hesitate  to  have  recourse  to  the  .\\Ichemists, \nand  thus,  by  the  combined  labours  of  both  parties,  there  at  length  arose  a  genuine  science  of  pharmacy,  which  then, \nby  means  of  various  chcmicil  experiments  devoted  to  medicine,  was  m.irvellously  propagated  and  increased.  But \nthat  which  they  call  the  Tincture  excelled  all.  Yet,  at  the  same  time,  it  had  fallen  into  a  certain  discredit,  owing  to \nthe  gold-makers,  who  thought  it  chiefly  useful  for  the  transmutation  of  metals.  The  philosophers  of  old  having \ncompounded  the  Tincture,  whereby  they  transmuted  the  coloinrs  of  metals  and  purged  away  their  dross,  as  might  have \nbeen  expected,  next  began  to  think  of  making  use  of  it  for  the  purpose  of  Medicine  ;  and  seeing  that  the  flowers  of  the \nmetals  were  endowed  with  greater  \\-irtues  than  the  metals  themselves,  they  attempted  to  utilize  these  in  the  interests \nof  the  ph>-sician.  Accordingly,  whether  from  the  benignant  disposition  of  Heaven  or  through  the  fertility  of  their \nminds,  those  Tinctiu-es  were  discovered  and  improved,  the  efficaci'  of  which  is  borne  witness  to  by  ancient  manuscripts, \nwhich  mantiscripts  have  been  suppressed  by  the  crowd  of  pscudo-medici ;  but  we  do  not  hesitate  to  publish  them. \u2014 \nCAtrurg-ia  Magnn^  Tract  III.,  c.  I. \n\n\n42       The  Hermetic  atid  Alchemical  Wrilings  of  Paracelsus. \n\nto  their  flowers  ;  with  others  this  is  not  necessary.  In  like  manner,  some \n\\ species  colour  according  to  the  red  Sol,  others  according  to  the  clayey  Sol  ; \nsome  in  flux,  some  in  half  cement.  In  like  manner,  too,  diligent  attention \nshould  be  paid  to  fire,  as  being  that  wherein  all  cements  chiefly  lie  concealed, \nand  wherein  they  gain  their  power  of  operation.  Fire  contains  within  itself \nthe  whole  of  Alchemy  by  its  native  power  to  tinge,  graduate,  and  fix,  which \nis,  as  it  were,  born  with  it  and  impressed  upon  it.*  Every  elaborator  of \ncements,  too,  must  attend  carefully  to  the  method  of  the  process  ;  for  the \nmethod  is  even  of  greater  moment  than  the  prescription  or  recipe. \n\nSo,  then,  let  us  proceed  to  the  series  of  the  six  cements,  as  being  those \nwliereby  all  cements  are  regulated.  .Among  these  the  first  is  the  Royal \nCement.  Paying  little  heed  to  the  method  of  the  ancients,  we  will  follow \nexperience  as  our  guide,  and  those  prescriptions  which  experience  proves  to  be \nof  no  use  we  will  omit.     Thus  :  \u2014 \n\nTake  Flower  of  Brass,  Antimony,  Brick  Tiles,  Common  Salt,  of  each  half  a \npound.  Having  pounded  all  these  very  small  and  mixed  them  together,  let \nthem  be  imbibed  with  wine  and  dried.  Repeat  this  process  twenty-four  times. \nWith  this  powder  let  plates  of  Luna  be  cemented,  in  a  moderate  degree  of  fire, \nfor  four  hours.  Then  at  length  take  Regulus,  plated  and  crude  from  the \nformer  process,  and  cement  it  with  the  same  materials  and  an  equal  degree  of \nfire,  repeating  the  operation  four  or  five  times.  Afterwards,  having  fulminated \nit  again  with  cinders  or  ashes,  reduce  it  once  more  to  Luna.  The  instruments, \nsuch  as  the  melting  vessels,  etc.,  must  be  thoroughly  luted  and  stopped  up. \nAnd  although  what  we  here  set  down  is  a  somewhat  lengthy  process,  yet  you \nmust  know  we  make  it  so  for  the  reason  that  experience  teaches  us  there  is  no \ngood  in  short  processes  by  fire.  Indeed,  seeing  that  the  continuance  and \nforce  of  the  fire  supply  the  chief  fixation  for  the  Royal  Cement,  it  would  really \nbe  far  better  if  the  substances  spoken  of  were  left  for  four  days  in  the  same \nkind  of  cement. \n\nNote,  too,  that  the  flowers  of  brass  should  be  extracted  from  copper  by \nmeans  of  vitriol.  For  herein  is  contained  some  natural  fixation  when  it  is \ntaken  thus,  and  that  for  many  reasons. \n\nSo,  too,  the  tiles  should  be  taken  from  a  good  house  ;  for  the  roof  has \nthe  power  of  fixing  the  vapours  which  exist  in  Luna,  which  otherwise  all  fly \naway  and  escape. \n\n\u2022  Fire  tries  everything  ;  what  is  impure  it  removes,  and  it  brings  about  the  manifestation  of  pure  substances. \u2014 \nParamtritm,  Lib.  I.,  c.  i.  Fire  separates  the  fixed  from  thefugitive.  \u2014  ZJtr  Mofbu  Metaiiicis,  Lib.  IL,  Tract  L,  c.  i. \nWhatsoever  pertains  to  separation  belongs  to  the  science  of  Alchemy.  It  tciches  how  to  extract,  coagulate,  and \nseparate  every  substance  in  its  peculiar  vessel.\u2014 /><\"  .l/or/^/j  Ta>iarfis,  c.  16.  Whatsoever  man  does  the  planets  do \nalso,  but  in  an  alchemistic  sense  and  process.  Accordingly,  as  the  Alchemist  seeks  saltpetre  in  nitre,  mercury  ia  diuig, \nsulphur  in  fire,  so  he  also  seeks  the  firmament,  which  is  invisible  Vulcan.  When  be  has  collected  these  substances  and \nh.is  united  them,  detonation  follows,  of  that  kind  which  in  heaven  is  called  a  thunderbolt,  but  the  .\\lchemist  terms  it \n\u2014Bombard.  For  he  has  the  power  of  pnxiucing  thunder,  as  in  magic,  which  is  the  philosophy  of  Alchemy.  There \nare  foolish  people  who  confound  it  with  (what  is  now  understood  as)  Nigromancy,  yet  there  is  a  sense  in  which  it  is \nproperly  such,  and  in  which  Nigromancy  is  its  true  name  from  its  earliest  origin,  being  derived  from  the  word  blackness, \nbecause  its  initiates  walk  about  as  black  as  charcoal  burners.  They  are  all  Nigromantics  who  serve  Vulcan. \u2014 De  Coiica^ \ns.  V.  Paralysis, \n\n\nThe   Transmutations  of  Metals  and  Cements.  43 \n\nSalt  corrects  and  fixes  leprous  Luna,  cleansing-  it  from  its  blackness. \nThese  four  details  should  exist  and  be  put  into  practice  together  ;  but  it  is  the \nfire  that  must  be  specially  observed  and  noticed.  To  this  cement  no  other \nmetal  is  applied  ;  and  after  it  is  fulminated  it  discloses  and  exhibits  gold. \nTherefore  this  cement  should  be  considered  sufficient  for  one. \n\nCON'CERNING    THE    SeCOXD    CeSIENT. \n\nThe  cement  which  we  wish  to  put  down  in  the  second  place  is  only  for \nSol,  and  with  regard  to  it  there  are  four  objects  which  have  to  be  considered. \nThe  first  is  that  Sol  is  sometimes  found  in  this  cement  defective  in  the  fourth \nor  middle  part,  because  it  is  not  fixed,  or  not  brought  to  its  degree  without  its \ndeficiencies,  as  we  set  down  in  our  treatise  on  Gradations.  Wherefore  it  has \nto  be  cemented  in  order  that  it  may  be  able  to  retain  its  own  volatile  body, \nwhich  otherwise  sometimes  flies  off  in  the  cement,  or  in  the  process  of  inciner- \nation, or  else  in  aqua  fortis. \n\nThe  second  object  is  that  a  good  deal  of  Sol  is  found  which  is  defective \nin  colour,  and  it  is  necessary  one  should  know  how  to  bring  it  to  its  perfection \nof  colouring  without  diminution  of  its  bulk,  and  so  that  the  colours  may \nremain  in  the  specimens. \n\nThe  third  is  that  this  white,  imperfect  colour  of  Sol,  having  the  appear- \nance of  Luna,  may  be  cemented,  so  that  it  may  retain  the  colour  thence \nacquired  in  everj'  specimen. \n\nThe  fourth  concerns  the  weight  in  which  the  Sol  is  sometimes  defective, \nso  that  it  is  esteemed  as  somewhat  common.  This  must  be  entirely  restored \nto  it,  when  it  proves  its  higher  quality  by  its  colour,  and  a  higher  grade  of  Sol \nexists,  for  many  reasons.  For  the  weight  deceives  no  true  artist,  as  the  probe \nmay,  also,  for  many  reasons. \n\nBy  means  of  cement  gold  can  be  perfected  in  these  four  particulars  so  that \nafterwards  no  defect  shall  be  found  in  it,  nor  any  volatile  or  unfixed  condition. \nLet  the  preparation  of  this  cement  be  as  follows  : \u2014 Antimony  and  Flower  of \nBrass,  of  each  half-a-pound  ;  of  coagulated  mercurj-,  one-fourth  of  a  pound  ;  let \nall  be  mixed  together  and  imbibed  with  red  oil  of  antimony  until  the  whole  is \nreddened.  Afterwards  cement  with  it  gold  in  verj'  thin  plates  or  grains,  lique- \nfied by  fire  for  twenty-four  hours,  without  the  heat  being  allowed  to  decrease, \nin  a  fusing  vessel  closely  fastened.  When  this  time  has  elapsed,  take  out  the \nRegulus  not  acted  upon  by  the  crude  antimony.  Let  it  be  liquefied  with  the \naddition  of  copper-green  or  borax,  and  afterwards  pour  it  into  a  form.  So \nyou  will  have  the  very  best  and  most  abundant  cement  for  rendering  Sol  free \nfrom  defects  and  in  its  highest  degree,  fixed  and  permanent  in  all  cements, \nincinerations,  and  quartations. \n\nConcerning  the  Third  Ce.ment. \n\nSo  far  we  have  set  down  the  two  fixations  or  cementations  for  Luna  and \nSol,  which  ought  to  be  adopted  when  these  metals  are  to  be  multiplied.     But \n\n\n44       The  Hermetic  and  Alcketnical  Writi7igs  of  Paracelsus. \n\nothers,  too,  have  to  be  cemented,  and  afterwards  placed  in  a  colouring  cement. \nThis  third  cement  is  adapted  for  perfecting  the  other  metals  and  rendering \nthem  fit  in  themselves  for  the  tincture  of  the  other  cements.  For  where  a \nmetal  has  not  been  prepared  and  smeared  over  for  this  tincture  it  is  not  able  to \ntake  it,  or  onl)'  in  a  very  slight  degree,  and  by  a  dangerous  process. \n\nQuicksilver,\"  which  is  comprised  under  this  cement,  is  not  among  the  num- \nber of  the  metals,  but  only  among  metallic  materials  and  malleable  bodies.  The \ncement  is  to  be  made  thus  :  Antimony,  one  pound  ;  Saltpetre,  one  pound  ; \ncommon  Salt  and  Salt  of  Tartar,  half  a  pound  each.  Having  mixed  all  these \ntogether,  put  them  in  a  dish,  placed  layer  by  layer  with  plates  or  filings  of  the \nmetals.  Let  them  be  closely  shut  up  and  cemented  for  twelve  hours  with  a \nmost  powerful  fire,  which  had  been  originally  for  the  first  two  hours  only  a  gentle \none.  When  this  time  has  elapsed,  let  all  that  remains  be  extracted,  that  is  to \nsay,  the  loppa  (refuse)  along  with  the  Regulus.  This  must  be  noted,  that  all \ncementings  of  this  kind  do  not  exhibit  the  Regulus,  but  some  of  them  only  the \nloppas.  These  should  be  afterwards  treated  with  Saturn,  according  to  the \nordinary  method,  and  Saturn  of  the  same  kind  burnt  in  the  vessel  ;  then  the  metal \nw  ill  be  found  fixed  upon  it.  And  here  mark  the  difference  of  the  separation  by \nmeans  of  the  jar,  the  cupella,  or  the  cineritium.  The  metal  enters  into  the \ncineritium  or  the  cupella,  but  in  the  other  case  it  remains  on  the  jar.  Metal \nof  this  kind,  which  remains  on  the  surface  of  the  jar,  you  will  cement  a \nsecond  or  a  third  time,  as  above,  so  that  it  may  turn  out  more  fixed  and  remain \non  the  cineritium.  When  this  has  been  done,  it  is  fixed  for  receiving  the \ntincture,  which  is  given  it  by  cementation. \n\nWith  regard  to  this  cement  it  should  be  remarked  that  two  or  three  metals \ncan  be  blended  together  in  one  mixture  and  one  body,  which  will  be  better  than \nbefore.  The  following  is  the  method.  Take  filings  of  Mars,  Venus,  and \nJupiter,  or  Saturn.  Let  therp  stand  in  a  fire  of  liquefaction  for  twelve  hours. \nAddition.  The  cement  will  be  more  useful,  if  besides  the  above  there  be  taken \nof  Antimony  and  Salt  each  one  pound  ;  filings  of  Mars,  Venus,  and  Saturn, \nhalf  a  pound  each.     Treat  them  as  before  mentioned. \n\nThe  Fourth  Cement. \n\nThe  fourth  cement  is  thai  which  is  composed  of  minerals  containing \nwithin  them  a  perfect  metal,  and  losing  it  by  means  of  liquefaction.  Here  it \nshould  be  noted  that  metals  cannot  be  better  fixed  than  \\\\  hen  they  are  crude. \nThey  vanish  altogether  in  the  process  of  liquefaction.  Transmutation  of  this \nkind  takes  place  in  minerals  and  metals  before  liquefaction,  so  that  the  metals \nmay  be  fixed  in  their  own  nature,  or  may  be  transmuted  into  some  other  metal. \nTherefore    we  will  here  comprise  tv.'o   cements  under   one.      The   former  is \n\n\u2022  Quicksilver  is  generated  from  the  Mercuri-il  prime  principle.  It  is  not  ductile,  and  is  opposed  to  ductility. \n.\\lthough  of  all  mct.ils  it  is  chiefly  assimilated  to  Mcrcurj-,  it  differs  in  this,  that  it  has  not  received  ductility  from  the \n.\\rcheus,  through  the  weakness  occasioned  by  its  small  tiuanlity  of  salt  and  sulphur.  It  can,  however,  by  the  Spagyric \nprocess  of  addition,  become  a  ductile  metal,  as  is  demonstrated  by  the  philosophy  of  transmutation,  which  shews \nthat  it  is  capable  of  conversion  into  any  metal. \u2014 i)e  EUmtnto  A^tttr,  Tract  III.,  c.  7. \n\n\nThe   Transnmiaiions  of  Metals  atid  Cements.  45 \n\nfor  fixing  a  metal  in  a  mineral  without  tr;;nsmiitation  ;  tlie  latter  for  trans- \nmuting the  metal  of  \\'enus  into  Sol,  or  some  other  metal.  It  must  be \nremembered  that  there  are  far  more  excellent  spirits  in  minerals  than  in \nmetals  themselves.  These  are  they  which  assist  the  gradations  and  the \nfixations  of  minerals  when  they  contain  in  themselves  the  tincture  and  the \ncolours  of  the  matter,  which  properties  have  not  yet  been  destroyed  by  fire,  as \nwe  fully  point  out  in  other  books.  The  following  is  the  prescription  for  fixing \na  metal  in  its  own  mineral  : \u2014 \n\nTake  of  the  mineral  of  Mars,  well  ground,  one  pound  ;  to  which  add  two \npounds  respectively  of  Antimony  and  Saltpetre.  Cover  them  closely,  lute  them, \nand  let  them  be  kindled  in  a  fire  of  liquefaction  for  twenty-four  hours. \nThen  pour  them  out.  Diminish  with  some  reduction  and  fulminate  vi-ith \nSaturn.  Thus  you  will  find  metal  of  the  same  kind,  with  good  colour  of  its \nown,  which  can  be  tested  in  many  waj's  and  demonstrated  naturally.  So  with \nother  minerals  whereof  we  make  no  mention  here.  For  the  spirits  existing \ncrudely  in  metals  take  precedence  according  to  their  own  colours  and  essences. \n\nThe  following  is  the  prescription  for  the  transmutation  of  minerals  :  \u2014 \nCrocus  of  the  flowers  of  Mars  and  flowers  of  the  Crocus  of  V^enus,  each \none  pound.  \\'itriol  and  Alum,  each  half  a  pound.  Prepared  common  salt, \none  pound.  Of  the  mineral,  two  pounds.  Let  all  be  liquefied,  deprived  of \nhumidit)',  and  cemented  for  twelve  hours.  Afterwards  let  them  be  liquefied \nand  fulminated  in  Saturn.  When  this  is  done  there  will  be  found  in  the  vat \na  transmutation  of  the  cineritium.  You  can  even,  for  a  transmutation  of  this \nkind,  add  a  mixture  of  metals,  taking  into  account,  however,  the  special \naptitude  existing  in  them  by  means  of  which  one  can  be  more  easily  transmuted \nthan  another. \n\nThe  Fifth  Cement. \n\nThis  fifth  cemervt  concerns  only  volatile  bodies,  as  of  common  Mercurj', \nand  metals  such  as  Saturn,  Venus,  Jupiter,  Mars,  etc.  It  must  be  remarked \nthat  the  corporal  Mercuries  from  the  metals  diff'er  from  the  common  Mercury \nin  their  tincture,  since  they  demand  more  tincture  from  the  proved  metals  than \nthat  common  one  does.  So,  too,  it  should  be  understood  that  both  Mercuries, \nthe  corporal  and  the  common,  should  be  first  of  all  coagulated  in  order  that \nthey  may  be  able  to  resist  the  cement,  and  to  recover  their  corporal  substance, \ntogether  with  their  tincture  and  colouring,  as  the  best  metals  should. \n\nThe  coagulation  of  Mercury*  is  as  follows  : \u2014 Take  Aquafortis,  weakened \nby  a  solution  of  Luna  to  such  a  degree  that  it  no  longer  has  any  corrosive \nforce  nor  sharpness  for  dissolving.  Into  this  put  either  of  the  Mercuries \nbefore  spoken  of:  let  the  water  be  warmed  a  little  and  afterwards  stirred  to \na  thick  mass.     Then  the  Mercurv  will  coagulate  and  harden  into  the  form  oi \n\n\n'  Mercun'  is  coagulated  by  Lead,  for  no  metal  has  greater  aflRnity  for  Mercury  than  lead  possesses.  Coagulation \nis  performed  thus  :  Take  Jii.  of  fine  lead.  Melt  it  in  a  vessel  of  clay  ;  remove  it  from  the  fire,  and  let  it  cool  somewhat. \nWhen  it  approaches  congelation,  pour  into  it  the  same  quantity  of  living  Mercury.\u2014 ^n-Airftfjrw  Magicir^  Lib.  VIL \n\n\n46       Tlic  HerDietic  and  Alchemical  Writings  of  Paracelsus. \n\nmetal.  Take  it  out  of  the  water  ;  wash  until  clean,  and  then  cement  it  with \nthe  following:  \u2014  Borax,  two  drams  and  a  half;  Sal  ammoniac,  two  ounces; \nCrocus  of  the  Flower  of  Brass,  and  Flower  of  the  Crocus  of  Mars,  each  six \nounces  ;  calcined  \\'itriol  and  calcined  Alum,  each  two  ounces  ;  Haematitis  and \nBolus  Armeni,  each  two  ounces.  Let  them  be  well  pounded,  mixed,  and \nimbibed  several  times  in  urine.  Afterwards  let  them  be  placed,  layer  by  layer, \nin  a  fusing'  vessel,  with  the  junctions  closed  and  luted.  You  will  cement  by \nobserving  the  degrees  of  fire,  gently  for  one  hour,  and  then  with  a  stronger \nheat  for  the  next  hour.  Cement  for  four  hours,  and  keep  in  a  state  of  fluxion. \nThen  put  it  in  Saturn  and  fulminate.  So  you  will  have  the  transmutation  of \nMercury  as  we  said  above. \n\nBut  when  it  has  been  cemented  otherwise  than  in  the  w,iy  now  described, \nit  can  still  be  transmuted  with  the  following  cement :  \u2014 Cinnabar  and  Borax, \nof  each  half  a  dram.  Let  these  be  liquefied  into  one  body,  which  sublimate \nafter  the  method  of  Cinnabar,  so  that  it  shall  still  be  one  body.  Then  add  the \nfollowing  :  Calcined  Common  Salt,  Flowers  of  Brass,  Crocus  of  Mars,  Bolus, \nof  each  two  ounces  ;  of  the  above-mentioned  body,  one  dram.  Let  them  be \nplaced  layer  by  layer  in  a  crucible  ;  afterwards  let  them  be  slowly  heated  for \nthe  first  six  hours,  and  for  the  next  six  treated  with  a  greater  fire,  and  at  last \nfor  twelve  hours  subjected  to  the  most  violent  heat.  This  having  been  done, \nagain  sublimate  as  above  by  the  aforesaid  process,  and  on  the  fourth  or  fifth \ncement  you  will  find  the  cinnabar  fixed,  which  reduce  and  fulminate  by  Saturn. \nYou  will  then  have  its  transmutation  as  aforesaid.  In  this  way  you  can  proceed \nto  transmutation  with  other  volatile  bodies. \n\nThe  Sixth  Cement. \n\nIt  now  remains  to  be  said  in  what  way  Part  with  Part  comes  to  be  ce- \nmented so  that  it  receives  more  of  the  tincture,  and  receives  it  sooner  than  by \nother  like  operations  of  the  Artists,  because  Sol  is  fixed  and  graduated  by  the \ncement.  It  should  be  understood,  too,  that  these  should  be  cemented  and \nboth  raised  to  the  highest  degree,  prepared,  subtilised,  and  re-purified  ;  after- \nwards liquefied  at  the  same  time,  and  made  into  plates  in  equal  weight,  then \nstratified  in  a  crucible  closely  shut,  with  the  following  powder  :  Cinnabar, \nFlower  of  Brass,  Bloodstone,  half  a  dram  each  ;  Sal  Ammoniac,  Calamine, \nSulphur,  Common  Salt,  Vitriol,  Alum,  and  Crocus  of  Mars,  two  ounces  each. \n\nAfter  having  been  well  ground  and  mixed  into  one  body,  let  them  be \nexposed  to  a  gentle  fire,  and  afterwards  imbibed  with  urine,  and  at  length  use \nit  for  the  aforesaid  stratification.  Let  them  be  placed  at  the  fire  six  hours  to \nliquefy  :  then  renew  and  liquefy  for  another  six  hours.  Do  the  same  a  third  time \nfor  twelve  hours  ;  a  fourth  time  for  twenty-four  hours.  Lastly,  liquefy  by  a \nfulmen  of  Saturn.  In  this  way  you  have  transmutation.  If,  however,  you  have \nselected  other  metals,  such  as  Venus  or  Mars,  add  more  of  the  powder  and \nmore  heat,  that  they  may  be  able  to  mix  and  be  brought  to  a  state  of \ntransmutation. \n\n\nThe   Transmutations  of  Metals  and  Cements.  47 \n\nConclusion. \n\nIn  these  few  words  we  would  conclude  our  book  on  cements,  believing  that \nwe  have  treated  these  matters  with  sufficcnt  clearness.  Although  many  other \nprescriptions  for  similar  cementations  are  in  vogue,  we  exclude  them  from \nour  own  enumeration,  putting  down  in  this  place  only  those  which  have  been \nby  experiment  proved  more  useful. \n\n\nHere  ends  the  Transml'tations  of  Metals  and  Cements. \n\n\nTHE     AURORA     OF     THE     PHILOSOPHERS. \nBy  THEOPHRASTUS    PARACELSUS. \n\nWHICH     HE     OTHERWISE     CALLS     HIS     MONARCHIA.'^' \n\n\nCHAPTER     1. \nConcerning  the  Origin  of  the  Philosophers'  Stone. \n\nADAM  was  the  first  inventor  of  arts,  because  he  had  knowledge  of \nall  things  as  well  after  the  Fall  as  before,  t  Thence  he  predicted \nthe  world's  destruction  by  water.  From  this  cause,  too,  it  came \nabout  that  his  successors  erected  two  tables  of  stone,  on  which  they  engraved \nall  natural  arts  in  hieroglyphical  characters,  in  order  that  their  posterity \nmight  also  become  acquainted  with  tliis  prediction,  that  so  it  might  be \nheeded,  and  provision  made  in  the  time  of  danger.  Subsequently,  Noah \nfound  one  of  these  tables  under  Mount  Araroth,  after  the  Deluge.  In  this \ntable  were  described  the  courses  of  the  upper  firmament  and  of  the  lower \nglobe,  and  also  of  the  planets.  At  length  this  universal  knowledge  was \ndivided  into  several  parts,  and  lessened  in  its  vigour  and  power.  By  means \nof  this  separation,  one  man  became  an  astronomer,  another  a  magician, \nanother  a  cabalist,  and  a  fourth  an  alchemist.  Abraham,  that  Vulcanic  Tubal- \ncain,  a  consummate  astrologer  and  arithmetician,  carried  the  Art  out  of  the \nland  of  Canaan  into  Egypt,  whereupon  the  Egyptians  rose  to  so  great  a  height \nand  dignity  that  this  wisdom  was  derived  from  them  by  other  nations.     The \n\n*  The  work  under  this  title  is  cited  occasionally  in  other  writings  of  Paracelsus,  hut  is  not  included  in  the  gre.it \nfolio  published  at  Geneva  in  i6SS.  It  was  iirst  issued  at  Basle  in  is75,  and  was  accompanied  with  copious  annotations \nin  Latin  by  the  editor,  Gerard  Dome.  This  personage  wAs  a  ver^'  persevering  collector  of  the  literarj*  remains  of  Para- \ncelsus, but  is  not  altogether  free  from  the  suspicion  of  h.-iving  elaborated  his  original.  The  .\\urora  is  by  some  regarded \nas  an  inst.-\\nce  in  point  ;  though  no  doubt  in  the  main  it  is  a  genuine  work  of  the  Sage  of  Hohcnheim,  yet  in  some \nrespects  it  does  seem  to  approximate  somewhat  closely  to  previous  schools  of  Alchemy,  which  can  scu-cely  be  regarded \nas  representing  the  actual  standpoint  of  P.aracelsus. \n\nt  He  who  created  man  the  same  also  created  science.  What  has  man  in  any  place  without  labour?  When  the \nmandate  went  forth :  Thou  shalt  live  by  the  sweat  of  thy  brow,  there  was,  as  it  were,  a  new  creation.  When  God \nuttered  His  fiat  the  world  was  made.  Art,  however,  was  not  then  made,  nor  was  the  light  of  Nature.  But  when  Adam \nwas  expelled  from  Paradise,  God  created  for  him  the  light  of  Nature  when  He  bade  him  live  by  the  work  of  his  hands. \nIn  like  manner.  He  created  for  E\\e  her  special  light  when  He  said  to  her  ;  In  sorrow  shalt  thou  bring  forth  children. \nThus,  and  there,  were  these  beings  made  human  and  earthy  that  were  before  like  angelicals.  .  .  .  Thus,  by  the  word \nwere  creatures  made,  and  by  this  same  word  was  also  made  the  light  which  was  necessar>'  to  man.  .  .  .  Hence  the \ninterior  man  followed  from  the  second  creation,  after  the  expulsion  from  Paradise.  .  .  .  Before  the  Fall,  that  cog- \nnition  which  was  requisite  to  man  had  not  begun  to  develop  in  him.  He  received  it  from  the  angel  when  he  was  cast \nout  of  Paradise.  .  .  .  Man  w.xs  made  complete  in  the  order  of  the  body,  but  not  in  the  order  of  the  arts.\u2014  Pe \nCadiicis,   Par.   111. \n\n\nThe  Aurora  of  the  Philosophers.  49 \n\npatriarch  Jacob  painted,  as  it  were,  the  sheep  with  various  colours  ;  and  this \nwas  done  by  magic  :  for  in  the  theolog)-  of  the  Chaldeans,  Hebrews,  Persians, \nand  Egpytians,  they  held  these  arts  to  be  the  highest  philosophy,  to  be  learnt \nby  their  chief  nobles  and  priests.  So  it  was  in  the  time  of  Moses,  when  both \nthe  priests  and  also  the  physicians  were  chosen  from  among  the  Magi \u2014 the \npriests  for  the  judgment  of  what  related  to  health,  especially  in  the  knowledge \nof  leprosy.  Moses,  likewise,  was  instructed  in  the  Egyptian  schools,  at  the \ncost  and  care  of  Pharaoh's  daughter,  so  that  he  excelled  in  all  the  wisdom  and \nlearning  of  that  people.  Thus,  too,  was  it  with  Daniel,  who  in  his  youthful \ndays  imbibed  the  learning  of  the  Chaldeans,  so  that  he  became  a  cabalist. \nWitness  his  di\\ine  predictions  and  his  exposition  of  those  words,  \"  Mene, \n_Mene,  Tecclphares.\"  These  words  can  be  understood  by  the  prophetic  and \ncabalistic  Art.  This  cabalistic  Art  was  perfectly  familiar  to,  and  in  constant \nuse  by,  Moses  and  the  Prophets.  The  Prophet  Elias  foretold  many  things  by \nhis  cabalistic  numbers.  So  did  the  Wise  Men  of  old,  by  this  natural  and \nmystical  Art,  learn  to  know  God-  rightly.  They  abode  in  His  laws,  and \nwalked  in  His  statutes  with  great  firmness.  It  is  also  evident  in  the  Book  of \nSamuel,  that  the  Berelists  did  not  follow  the  devil's  part,  but  became,  by \nDivine  permission,  partakers  of  visions  and  veritable  apparitions,  whereof  we \nshall  treat  more  at  large  in  the  Book  of  Supercelestial  Things.*  This  gift  is \ngranted  by  the  Lord  God  to  those  priests  who  walk  in  the  Divine  precepts.  It \nwas  a  custom  among  the  Persians  never  to  admit  any  one  as  king  unless  he \nwere  a  Wise  Man,  pre-eminent  in  reality  as  well  as  in  name.  This  is  clear \nfrom  the  customarj-  name  of  their  kings  ;  for  they  were  called  Wise  Men. \nSuch  were  those  Wise  Men  and  Persian  Magi  who  came  from  the  East  to  seek \nout  the  Lord  Jesus,  and  are  called  natural  priests.  The  Egj-ptians,  also,  hav- \ning obtained  this  magic  and  philosophy  from  the  Chaldeans  and  Persians, \ndesired  that  their  priests  should  learn  the  same  wisdom  ;  and  they  became  so \nfruitful  and  successful  therein  that  all  the  neighbouring  countries  admired \nthem.  For  this  reason  Hermes  was  so  truly  named  Trismegistus,  because \nhe  was  a  king,  a  priest,  a  prophet,  a  magician,  and  a  sophist  of  natural \nthings.     Such  another  was  Zoroaster. \n\nCHAPTER   II. \n\nWherein  is  Declared  th.\\t  the  Greeks  drew  a  large  part \n\nOF  THEIR  Learning  from  the  Egyptians  ;  and  how \n\nIT  came  from  them  to  us. \n\nWhen  a  son  of  Noah  possessed  the  third  part  of  the  world  after  the  Flood, \nthis  .Art  broke  into  Chaldaea  and  Persia,  and  thence  spread  into  Egypt.  The \nArt  having  been  found  out  by  the  superstitious  and  idolatrous  Greeks,  some \nof  them  who  were  wiser  than  the  rest  betook  themselve^^tp  the  Chaldeans  and \n\n\u2022  No  work  precbely  corresponding  to  this  title  is  extant  among  the  writings  of  Paracelsus.     The  subjecu  to  \u00bbl:Rh \nreference  is  made  are  discussed  in  the  Philoscpkia  Sagtuc, \n\n\n50       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nEgyptians,  so  that  they  might  draw  the  same  wisdom  from  their  schools. \nSince,  however,  the  theological  study  of  the  law  of  Moses  did  not  satisfy \nthem,  they  trusted  to  their  own  peculiar  genius,  and  fell  away  from  the  right \nfoundation  of  those  natural  secrets  and  arts.  This  is  evident  from  their \nfabulous  conceptions,  and  from  their  errors  respecting  the  doctrine  of  Moses. \nIt  was  the  custom  of  the  Egyptians  to  put  forward  the  traditions  of  that \nsurpassing  wisdom  only  in  enigmatical  figures  and  abstruse  histories  and \nterms.  This  was  afterwards  followed  by  Homer  with  marvellous  poetical \nskill ;  and  Pythagoras  was  also  acquainted  with  it,  seeing  that  he  comprised \nin  his  writings  many  things  out  of  the  law  of  Moses  and  the  Old  Testament, \nla  like  manner,  Hippocrates,  Thales  of  Miletus,  Anaxagoras,  Democritus,  and \nothers,  did  not  scruple  to  fix  their  minds  on  the  same  subject.  And  yet  none \nof  them  were  practised  in  the  true  .^.strology.  Geometry,  Arithmetic,  or \nMedicine,  because  their  pride  prevented  this,  since  they  would  not  admit \ndisciples  belonging  to  other  nations  than  their  own.  Even  when  they  had  got \nsome  insight  from  the  Chaldeans  and  Egyptians,  they  became  more  arrogant \nstill  than  they  were  before  by  Nature,  and  without  any  diffidence  propounded \nthe  subject  substantially  indeed,  but  mixed  with  subtle  fictions  or  falsehoods; \nand  then  they  attempted  to  elaborate  a  certain  kind  of  philosophy  which \ndescended  from  them  to  the  Latins.  These  in  their  turn,  being  educated \nherewith,  adorned  it  with  their  own  doctrines,  and  by  these  the  philosophy \nwas  spread  over  Europe.  Many  academies  were  founded  for  the  propagation \nof  their  dogmas  and  rules,  so  that  the  young  might  be  instructed  ;  and  this \nsystem  flourishes  with  the  Germans,  and  other  nations,  right  down  to  the \npresent  day. \n\nCHAPTER    HI. \n\n\u2022     What  was  T.vught  in  the  Schools  of  the  Egvpti.vns. \n\nThe  Chaldeans,  Persians,  and  Egyptians  had  all  of  them  the  same  know- \nledge of  the  secrets  of  Nature,  and  also  the  same  religion.  It  was  only  the \nnames  that  differed.  The  Chaldeans  and  Persians  called  their  doctrine  Sophia \nand  Magic*  ;  and  the  Egyptians,  because  of  the  sacrifice,  called  their  wisdom \npriestcraft.  The  magic  of  the  Persians,  and  the  theology  of  the  Egyptians, \nwere  both  of  them  taught  in  the  schools  of  old.  Though  there  were  many \nschools  and  learned  men  in  Arabia,  Africa,  and  Greece,  such  as  Albumazar, \nAbenzagcl,  Geber,  Rhasis,  and  Avicenna  among  the  Arabians  ;  and  among \nthe  Greeks,  Machaon,  Podalirius,  Pythagoras,  Anaxagoras,  Democritus,  Plato, \nAristotle,  and  Rhodianus  ;  still  there  were  different  opinions  amongst  them  as  to \nthe  wisdom  of  the  Egyptian  on  points  wherein  they  themselves  differed,  and \nwhereupon  they  disagreed  with  it.     For  this  reason  Pythagoras  could  not  be \n\n\u2022  Before  .ill  things  it  is  nccessarj*  to  have  a  right  understanding  of  the  nature  of  Celestial  Magic.  It  originates \nfrom  divine  virtue.  There  is  that  magic  which  Moses  practised,  and  there  is  the  maleficent  magic  of  the  sorcerers. \nThere  are,  then,  different  kinds  of  Magi.  So  also  there  is  what  is  called  the  Magic  of  Nature  :  there  is  the  Celestial \nMagus  ;  there  is  the  Magus  of  F.iith,  that  is,  one  whose  faith  makes  him  whole.  There  is,  lastly,  the  Magus  of \nPerdition.\u2014 /'/\u00bbV(jio//(m  Sagnjc,  Lib.  II.,  c.  6. \n\n\nThe  Auro)'a  oj   the  Philosophers.  51 \n\ncalled  a  wise  man,  because  the  Egyptian  priestcraft  and  wisdom  were  not  r^r- \npectly  taught,  although  he  received  therefrom  many  mysteries  and  arcana;  ijnd \nthat  Anaxagoras  had  received  a  great  many  as  well,  is  clear  from  his  discussions \non  the  subject  of  Sol  and  its  Stone,  which  he  left  behind  him  after  his  death. \nYet  he  differed  in  many  respects  from  the  Egyptians.  Even  they  would  not  be \ncalled  wise  men  or  Magi ;  but,  following  Pythagoras,  they  assumed  the  name \nof  philosophy  :  yet  they  gathered  no  more  than  a  few  gleams  like  shadows \nfrom  the  magic  of  the  Persians  and  the  Egyptians.  But  Moses,  Abraham,_ \nSolomon,  .Adam,  and  the  wise  men  that  came  from  the  East  to  Christ,  were \ntrue  Magi,  divine  sophists  and  cabalists.  Of  this  art  and  wisdom  Kie  Greeks \nknew  very  little  or  nothing  at  all  ;  and  therefore  we  shall  leave  this  philo- \nsophical wisdom  of  the  Greeks  as  being  a  mere  speculation,  utterly  distinct \nand  separate  from  other  true  arts  and  sciences. \n\n\nCHAPTER  IV. \n\nWhat  M.\\gi  the  Chaldeans,   Persians,  and  Egyptians  were. \n\nMany  persons  have  endeavoured  to  investigate  and  make  use  of  the  secret \nmagic  of  these  wise  men  ;  but  it  has  not  yet  been  accomplished.  Many  even \not  our  own  age  exalt  Trithemius,  others  Bacon  and  .Agrippa,  for  magic  and  the \ncabala* \u2014 two  things  apparently  quite  distinct  \u2014 not  knowing  why  they  do  so. \nMagic,  indeed,  is  an  art  and  facultj-  whereby  the  elementary-  bodies,  their \nfruits,  properties,  virtues,  and  hidden  operations  are  comprehended.  But  the \ncabala,  by  a  subtle  understanding  of  the  Scriptures,  seems  to  trace  out  the \nway  to  God  for  men,  to  shew  them  how  they  may  act  with  Him,  and  prophesy \nfrom  Him  ;  for  the  cabala  is  full  of  divine  mysteries,  even  as  Magic  is  full  of \nnatural  secrets.  It  teaches  of  and  foretells  from  the  nature  of  things  to  come  as \nwell  as  of  things  present,  since  its  operation  consists  in  knowing  the  inner \nconstitution  of  all  creatures,  of  celestial  as  well  as  terrestrial  bodies  :  what  is \nlatent  within  them  ;  what  are  their  occult  virtues  ;  for  what  they  were  origin- \nally designed,  and  with  what  properties  they  are  endovi'ed.  These  and  the  like \nsubjects  are  the  bonds  wherewith  things  celestial  are  bound  up  with  things  of \nthe  earth,  as  may  sometimes  be  seen  in  their  operation  even  with  the  bodily \neyes.  Such  a  conjunction  of  celestial  influences,  whereby  the  heavenly \nvirtues  acted  upon  inferior  bodies,  was  formerly  called  by  the  Magi  a  Gamahea,t \n\n\u2022  Lcam,  therefore,  Astronomic  Magic,  which  olherwbe  I  call  cabalistic.  ~Di  PestiliUtte^  Tract  I.  This  art, \nformerly  called  cal>alistic,  was  in  the  beginning  named  caballa,  and  afterwards  caballia.  It  is  a  species  of  magic.  It \nwas  also,  but  falsely,  called  Gabanala,  by  one  whose  knowledge  of  the  subject  was  profound.  It  was  of  an  unknown \nEthnic  origin,  and  it  passed  subsequently  to  the  Chalda\u00bbans  and  Hebrews,  by  both  of  whom  it  was  corrupted. \u2014 \nPhi'Oufihia  ^itgax^  Lib.  I.,  s.  v.  Probatio  in  ScUntiam  Nectromantricum. \n\nt  The  object  which  received  the  influence  and  exhibited  the  sign  thereof  appears  to  have  been  termed  Gamaheu, \nGamahe>-,  etc.  But  the  name  was  chiefly  given  to  certain  stones  on  which  various  and  wonderful  images  and  figures \nof  men  and  animals  h.ive  been  found  naturally  depicted,  being  no  work  of  man,  but  the  result  of  the  providence  and \ncounsel  of  God. --/)*\u2022  /w^_^/\u00abr^\u00abj,  c.  7  and  c.  33.  It  is  possible,  magically,  for  a  man  to  project  his  influence  into \nthese  stones  and  some  other  substances.\u2014 /(^/tt/.,  c.  13.  But  they  also  have  their  own  inherent  \\irtue,  which  is  indi- \ncated by  the  shape  and  the  special  nature  of  the  impression.-  Jbid.^  c.  7.  There  was  also  an  artiflcial  Gamaheus \ninvented  and  prepared  by  the  Magi,  and  this  seems  to  have  been  more  powerful. \u2014 De  Carduo  Angelico. \n\nE2 \n\n\n52       Tlie  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nor  tKe -rtiarriage  of  the  celestial  powers  and  properties  with  elementary  bodies. \n.Herice  ensued  the  excellent  commixtures  of  all  bodies,  celestial  and  terrestrial, \nnamely,  of  the  sun  and  planets,  likewise  vegetables,  minerals,  and  animals. \n\nThe  devil  attempted  with  his  whole  force  and  endeavour  to  darken  this \nlight ;  nor  was  he  wholly  frustrated  in  his  hopes,  for  he  deprived  all  Greece \nof  it,  and,  in  place  thereof,  introduced  among  that  people  human  speculations \nand  simple  blasphemies  against  God  and  against  His  Son.  Magic,  it  is  true, \nhad  its  origin  in  the  Divine  Ternary  and  arose  from  the  Trinity  of  God.  For \nGod  marked  all  His  creatures  with  this  Ternary  and  engraved  its  hieroglyph \non  them  with  His  own  finger.  Nothing  in  the  nature  of  things  can  be  assigned \nor  produced  that  lacks  this  magistery  of  the  Divine  Ternary,  or  that  does \nnot  even  ocularly  prove  it.  The  creature  teaches  us  to  understand  and  see  the \nCreator  Himself,  as  St.  Paul  testifies  to  the  Romans.  This  covenant  of  the \nDivine  Ternary,  diffused  throughout  the  whole  substance  of  things,  is  indis- \nsoluble. By  this,  also,  we  have  the  secrets  of  all  Nature  from  the  four  elements. \nFor  the  Ternary,  with  the  magical  Quaternary,  produces  a  perfect  Septenarj-, \nendowed  with  man}-  arcana  and  demonstrated  by  things  which  are  known. \nWhen  the  Quaternary  rests  in  the  Ternary,  then  arises  the  Light  of  the  World \non  the  horizon  of  eternity,  and  by  the  assistance  of  God  gives  us  the  whole \nbond.  Here  also  it  refers  to  the  virtues  and  operations  of  all  creatures,  and  to \ntheir  use,  since  they  are  stamped  and  marked  with  their  arcana,  signs,  char- \nacters, and  figures,  so  that  there  is  left  in  them  scarcely  the  smallest  occult \npoint  which  is  not  made  clear  on  examination.  Then  when  the  Quaternary  and \nthe  Ternary  mount  to  the  Denary  is  accomplished  their  retrogression  or \nreduction  to  unity.  Herein  is  comprised  all  the  occult  wisdom  of  things  which \nGod  has  made  plainly  manifest  to  men,  both  bv  His  word  and  by  the  creatures \nof  His  hands,  so  that  they  may  have  a  true  knowledge  of  them.  This  shall \nbe  made  more  clear  in  another  place. \n\n\nCHAPTER    V. \n\nConcerning  the  Chief  and  Supreme  Essenxe  of  Things. \n\nThe  Magi  in  their  wisdom  asserted  that  all  creatures  might  be  brought  to \none  unified  substance,  which  substance  they  affirm  may,  by  purifications  and \npurgations,  attain  to  so  high  a  degree  of  subtlety,  such  divine  nature  and \noccult  property,  as  to  work  wonderful  results.  For  they  considered  that  by \nreturning  to  the  earth,  and  by  a  supreme  magical  separation,  a  certain  perfect \nsubstance  would  come  forth,  which  is  at  length,  by  many  industrious  and  pro- \nlonged preparations,  exalted  and  raised  up  above  the  range  of  vegetable \nsubstances  into  mincial,  above  mineral  into  metallic,  and  above  perfect  metallic \nsubstances  into  a  perpetual  and  divine  Quintessence,*  including  in  itself  the \n\n\u2022  M.in  was  regarded  by  Paracelsus  as  himself  in  a  special  manner  the  true  Quintessence.  After  God  had  created \nall  the  elements,  stars,  and  cverj-  other  created  thing,  and  had  disposed  them  according  to  His  will,  He  proceeded, \nlastly,  to  the  forming  of  man.     He  extracted  the  essence  out  of  the  four  elements  into  one  mass  ;  He  extracted  also  the \n\n\nThe  Aurora  of  tlie  Philosophers.  53 \n\nessence  of  all  celestial  and  terrestrial  creatures.  The  Arabs  and  Greeks,  by \nthe  occult  characters  and  hieroglyphic  descriptions  of  the  Persians  and  the \nHg-yptians,  attained  to  secret  and  abstruse  mysteries.  When  these  were \nobtained  and  partially  understood  they  saw  with  their  own  eyes,  in  the  course \nof  experimenting',  many  wonderful  and  strange  effects.  But  since  the  super- \ncelestial  operations  lay  more  deeply  hidden  than  their  capacity  could  penetrate, \nthey  did  not  call  this  a  supercelestial  arcanum  according  to  the  institution  of  the \nMagi,  but  the  arcanum  of  the  Philosophers'  Stone  according  to  the  counsel \nand  judgment  of  Pythagoras.  Whoever  obtained  this  Stone  overshadowed  it \nwith  various  enigmatical  figures,  deceptive  resemblances,  comparisons,  and \nfictitious  titles,  so  that  its  matter  might  remain  occult.  \\'ery  little  or  no \nknowledge  of  it  therefore  can  be  had  from  them. \n\n\nCHAPTER    VI. \n\nConcerning  the  Different  Errors  as  to  its  Discovery  and  Knowledge. \n\nThe  philosophers  have  prefixed  most  occult  names  to  this  matter  of  the \nStone,  grounded  on  mere  similitudes.  Arnold,  observing  this,  says  in  his \n\"  Rosary\"  that  the  greatest  difficulty  is  to  find  out  the  material  of  this  Stone  ; \nfor  they  have  called  it  vegetable,  animal,  and  mineral,  but  not  according  to \nthe  literal  sense,  which  is  well  known  to  such  wise  men  as  have  had  experience \nof  divine  secrets  and  the  miracles  of  this  same  Stone.  For  example,  Raymond \nLuUy's  \"Lunaria\"  may  be  cited.  This  gives  flowers  of  admirable  virtues \nfamiliar  to  the  philosophers  themselves  ;  but  it  was  not  the  intention  of  those \nphilosophers  that  you  should  think  they  meant  thereby  any  projection  upon \nmetals,  or  that  any  such  preparations  should  be  made  ;  but  the  abstruse  mind \nof  the  philosophers  had  another  intention.  In  like  manner,  they  called  their \nmatter  by  the  name  of  Martagon,  to  which  they  applied  an  occult  alchemical \noperation  ;  when,  notwithstanding  that  name,  it  denotes  nothing  more  than  a \nhidden  similitude.  Moreover,  no  small  error  has  arisen  in  the  liquid  ot \nvegetables,  with  which  a  good  many  have  sought  to  coagulate  Mercury,*  and \nafterwards  to  convert  it  with  fixatorj'  waters  into  Luna,  since  they  supposed \nthat  he  who  in  this  way  could  coagulate  it  without  the  aid  of  metals  would \nsucceed  in  becoming  the  chief  master.  Now,  although  the  liquids  of  some \nvegetables  do  effect  this,  yet  the  result  is  due  merely  to  the  resin,  fat,  and \nearthy  sulphur  with  which  they  abound.     This   attracts  to  itself  the  moisture \n\nessence  of  wisdom,  art,  and  reason  out  of  the  stars,  and  this  twofold  essence  He  congested  into  one  mass  :  which  mass \nScripture  calls  the  slime  of  the  earth.  From  that  mass  two  hodies  were  made\u2014 the  sidereal  and  the  elementary. \nThese,  according  to  the  light  of  Nature,  are  called  the  guintutit  tiu\\  The  m.iss  was  extracted,  and  therein  the  firma* \nment  and  the  elements  were  condensed.  WTiat  was  extracted  from  the  four  after  this  manner  constituted  a  fifth. \nThe  Quintessence  is  the  nucleus  and  the  place  of  the  essences  and  properties  of  all  things  in  the  universal  world. \n.\\11  nature  came  into  the  hand  of  God  -  all  potency,  all  property,  all  essence  of  the  superior  and  inferior  glohe.  All \nthese  had  God  Joined  in  His  hand,  and  from  these  He  formed  man  according  to  His  \\m3%^.\u2014PliiloS0phiaSagax, \nLib.  I.,  c.  1. \n\n\u2022  AU  created  things  proceed  from  the  coagulated,  and  after  coagulation  must  go  on  10  resolution.  From  resolution \nproceed  all  procreated  things.\u2014/),;  Tartan  (fragment).  All  bodies  of  minerals  are  coagulated  by  salt.\u2014 />f \nAatrtra/i6us  Aquis,  Lib.   HI.,  Tract  2. \n\n\n54       The  Hertneiic  and  Alchemical  IVri/ifigs  of  Paracelsus. \n\nof  the  Mercur)-  whicli  rises  with  the  substance  in  the  process  of  coagulation, \nbut  without  any  advantage  resulting.  I  am  well  assured  that  no  thick  and \nexternal  Sulphur  in  vegetables  is  adapted  for  a  perfect  projection  in  Alchemy, \nas  some  have  found  out  to  their  cost.  Certain  persons  have,  it  is  true,  coagu- \nlated Mercury  with  the  white  and  milky  juice  of  tittinal,  on  account  of  the \nintense  heat  which  exists  therein  ;  and  they  have  called  that  liquid  \"  Lac \nVirginis  \"  ;  yet  this  is  a  false  basis.  The  same  may  be  asserted  concerning \nthe  juice  of  celandine,  although  it  colours  just  as  though  it  were  endowed  with \ngold.  Hence  people  conceived  a  vain  idea.  At  a  certain  fixed  time  they \nrooted  up  this  vegetable,  from  which  they  sought  for  a  soul  or  quintessence, \nwherefrom  they  might  make  a  coagulating  and  transmuting  tincture.  But \nhence  arose  nothing  save  a  foolish  error. \n\nCHAPTER    VII. \n\nConcerning  the  Errors  of  those  who  seek  the  Stone  in  Vegetables. \n\nSome  alchemists  have  pressed  a  juice  out  of  celandine,  boiled  it  to \nthickness,  and  put  it  in  the  sun,  so  that  it  might  coagulate  into  a  hard  mass, \nwhich,  being  afterwards  pounded  into  a  fine  black  powder,  should  turn \nMercury  by  projection  into  Sol.  This  they  also  found  to  be  in  vain.  Others \nmixed  Sal  Ammoniac  with  this  powder  ;  others  the  Colcothar  of  Vitriol, \nsupposing  that  they  would  thus  arrive  at  their  desired  result.  They  brought \nit  by  their  solutions  into  a  yellow  water,  so  that  the  Sal  Ammoniac  allowed  an \nentrance  of  the  tincture  into  the  substance  of  the  Mercury.  Yet  again  nothing \nwas  accomplished.  There  are  some  again  who,  instead  of  the  above- \nmentioned  substances,  take  the  juices  of  persicaria,  bufonaria,  dracunculus, \nthe  leaves  of  willow,  tithxnial,  cataputia,  flammula,  and  the  like,  and  shut \nthem  up  in  a  glass  vessel  with  Mercurv  for  some  days,  keeping  them  in  ashes. \nThus  it  comes  about  that  the  Mercury  is  turned  into  ashes,  but  deceptively \nand  without  any  result.  These  people  were  misled  by  the  vain  rumours  of  the \nvulgar,  who  give  it  out  that  he  who  is  able  to  coagulate  Mercury  without \nmetals  has  the  entire  Magistery,  as  we  have  said  before.  Many,  too,  have \nextracted  salts,  oils,  and  sulphurs  artificially  out  of  vegetables,  but  quite  in \nvain.  Out  of  such  salts,  oils,  and  sulphurs  no  coagulation  of  Mercury,  or  per- \nfect projection,  or  tincture,  can  be  made.  But  when  the  philosophers  compare \ntheir  matter  to  a  certain  golden  tree  of  seven  boughs,  they  mean  that  such \nmatter  includes  all  the  seven  metals  in  its  sperm,  and  that  in  it  these  lie \nhidden.  On  this  account  they  called  their  matter  vegetable,  because,  as  in \nthe  case  of  natural  trees,  they  also  in  their  time  produce  various  flowers.  So, \ntoo,  the  matter  of  the  Stone  shews  most  beautiful  colours  in  the  production  cf \nits  flowers.  The  comparison,  also,  is  apt,  because  a  certain  matter  rises  out \nof  the  philosophical  earth,  as  if  it  were  a  thicket  of  branches  and  sprouts,  like \na  sponge  growing  on  the  earth.  They  say,  therefore,  that  the  fruit  of  their \ntree  tends  towards  heaven.     So,   then,   they  put  forth  that   the  whole  thing \n\n\nThe  Aurora  of  the    Philosophers.  55 \n\nhinged  upon  natural  vegetables,   though   not  as   to   its  matter,   because  their \nstone  contains  within  itself  a  body,  soul,  and  spirit,  as  vegetables  do. \n\nCHAPTER    VIII. \n\nConcerning  those  who  have  sought  the   Stone  in  Animals. \n\nThey  have  also,  by  a  name  based  only  on  resemblances,  called  this  matter \nLac  Virginis,  and  the  Blessed  Blood  of  Rosy  Colour,  which,  nevertheless,  suits \nonly  the  prophets  and  sons  of  God.  Hence  the  sophists*  gathered  that  this \nphilosophical  matter  was  in  the  blood  of  animals  or  of  man.  Sometimes,  too, \nbecause  they  are  nourished  by  vegetables,  others  have  sought  it  in  hairs,  in \nsalt  of  urine,  in  rebis  ;  others  in  hens'  eggs,  in  milk,  and  in  the  calx  of  e.^^ \nshells,  with  all  of  which  they  thought  they  would  be  able  to  fix  Mercury. \nSome  have  extracted  salt  out  of  foetid  urine,  supposing  that  to  be  the  matter \nof  the  Stone.  Some  persons,  again,  have  considered  the  little  stones  found  in \nrebis  to  be  the  matter.  Others  have  macerated  the  membranes  of  eggs  in  a \nsharp  lixivium,  with  which  they  also  mixed  calcined  q^^  shells  as  white  as \nsnow.  To  these  they  have  attributed  the  arcanum  of  fixation  for  the  trans- \nmutation of  Mercurj-.  Others,  comparing  the  white  of  the  e.%%  to  silver  and \nthe  yolk  to  gold,  have  chosen  it  for  their  matter,  mixing  with  it  common  salt, \nsal  ammoniac,  and  burnt  tartar.  These  they  shut  up  in  a  glass  vessel,  and \npurified  in  a  Balneum  Maris  until  the  white  matter  became  as  red  as  blood. \nThis,  again,  they  distilled  into  a  most  offensive  liquid,  utterly  useless  for  the \npurpose  they  had  in  view.  Others  have  purified  the  white  and  yolk  of  eggs, \nfrom  which  has  been  generated  a  basilisk.  This  they  burnt  to  a  deep  red \npowder,  and  sought  to  tinge  with  it,  as  they  learnt  from  the  treatise  of \nCardinal  Gilbert.  Many,  again,  have  macerated  the  galls  of  oxen,  mixed \nwith  common  salt,  and  distilled  this  into  a  liquid,  with  which  they  moistened \nthe  cementary  powders,  supposing  that,  bj-  means  of  this  Magisterj',  they \nwould  tinge  their  metals.  This  they  called  by  the  name  of  \"a  part  with  a \npart,\"  and  thence  came\u2014 just  nothing.  Others  have  attempted  to  transmute \ntutia  by  the  addition  of  dragon's  blood  and  other  substances,  and  also  to \nchange  copper  and  electrum  into  gold.  Others,  according  to  the  Venetian \nArt,  as  they  call  it,  take  twenty  lizard-like  animals,  more  or  less,  shut  them \nup  in  a  vessel,  and  make  them  mad  with  hunger,  so  that  they  may  devour  one \nanother  until  only  one  of  them  survives.  This  one  is  then  fed  with  filings  of \ncopper  or  of  electrum.  They  suppose  that  this  animal,  simply  by  the  digestion \nof  his  stomach,  will  bring  about  the  desired  transmutation.  Finally,  they \nburn  this  animal  into  a  red  powder,  which  they  thought  must  be  gold  ;  but \nthey  were  deceived.  Others,  again,  having  burned  the  fishes  called  truitas \n(?  trouts),  have  sometimes,  upon  melting  them,  found  some  gold  in  them  ; \nbut  there  is  no  other  reason  for  it   than   this  :  Those  fish  sometimes  in  rivers \n\n\u2022  So  acute  is  the  potency-  of  calcined  blood,  that  if  it  be  poured  slowly  on  iron  it  produces  in  the  first  place  a  white- \nness thereon,  and  then  generates  msl.\u2014Schclia  in  Libros  dt  T.irtarn.     In  Lib.  II.,  Tract  II. \n\n\n56       The  Hermetic  and  Alche?>iical  Writings  0/  Paracelsus. \n\nand  streams  meet  with  certain  small  scales  and  sparks  of  gold,  which  they \neat.  It  is  seldom,  however,  that  such  deceivers  are  found,  and  then  chiefly  in \nthe  courts  of  princes.  The  matter  of  the  philosophers  is  not  to  be  sought  in \nanimals  :  this  I  announce  to  all.  Still,  it  is  evident  that  the  philosophers \ncalled  their  Stone  animal,  because  in  their  final  operations  the  virtue  of  this \nmost  excellent  fiery  mystery  caused  an  obscure  liquid  to  exude  drop  by  drop \nfrom  the  matter  in  their  vessels.  Hence  they  predicted  that,  in  the  last  times, \nthere  should  come  a  most  pure  man  upon  the  earth,  by  whom  the  redemption \nof  the  world  should  be  brought  about  ;  and  that  this  man  should  send  forth \nbloody  drops  of  a  red  colour,  by  means  of  which  he  should  redeem  the  world \nfrom  sin.  In  the  same  way,  after  its  ovv-n  kind,  the  blood  of  their  Stone  freed \nthe  leprous  metals  from  their  infirmities  and  contagion.  On  these  grounds, \ntherefore,  they  supposed  they  were  justified  in  saying  that  their  Stone  was \nanimal.  Concerning  this  mystery  Mercurius  speaks  as  follows  to  King \nCalid  :\u2014 \n\n\"This  mystery  it  is  permitted  only  to  the  prophets  of  God  to  know. \nHence  it  comes  to  pass  that  this  Stone  is  called  animal,  because  in  its  blood  a \n1/  soul  lies  hid.  It  is  likewise  composed  of  body,  spirit,  and  soul.  For  the \nsame  reason  they  called  it  their  microcosm,  because  it  has  the  likeness  of  all \nthings  in  the  world,  and  thence  they  termed  it  animal,  as  Plato  named  the \ngreat  world  an  animal.\" \n\nCHAPTER    IX. \n\nConcerning  those  who  have  sought  the  Stone  in  Minerals. \n\nHereto  are  added  the  many  ignorant  men  who  suppose  the  stone  to  be \nthree-fold,  and  to  be  hidden  in  a  triple  genus,  namely,  vegetable,  animal,  and \nmineral.  Hence  it  is  that  they  have  sought  for  it  in  minerals.  Now,  this  is \nfar  from  the  opinion  of  the  philosophers.  They  affirm  that  their  stone  is \nj  uniformly  \\egetable,  animal,  and  mineral.  Now,  here  note  that  Nature  has \ndistributed  its  mineral  sperm  into  various  kinds,  as,  for  instance,  into  sulphurs, \n\\  salts,  boraxes,  nitres,  ammoniacs,  alums,  arsenics,  atraments,  vitriols,  tutias, \nhajmatites,  orpiments,  realgars,  magnesias,  cinnabar,  antimony,  talc,  cachymia, \nmarcasites,  etc.  In  all  these  Nature  has  not  yet  attained  to  our  matter  ; \nalthough  in  some  of  the  species  named  it  displays  itself  in  a  wonderful  aspect \nfor  the  transmutation  of  imperfect  metals  that  are  to  be  brought  to  perfection. \nTruly,  long  experience  and  practice  with  fire  shew  many  and  various \npermutations  in  the  matter  of  minerals,  not  only  from  one  colour  to  another, \nbut  from  one  essence  to  another,  and  from  imperfection  to  perfection.  And, \nalthough  Nature  has,  by  means  of  prepared  minerals,  reached  some  perfection, \nyet  philosophers  will  not  have  it  that  the  matter  of  the  philosophic  stone \nproceeds  out  of  any  of  the  minerals,  although  they  say  that  their  stone  is \nuniversal.  Hence,  then,  the  sophists  take  occasion  to  \"persecute  Mercury \nhimself  with  various  torments,  as  with  sublimations,  coagulations,  mercurial \nwaters,  aquafortis,  and  the  like.     All  these  erroneous  ways  should  be  avoided. \n\n\nTlie  Aurora  of  the  Philosophers.  57 \n\ntogether  witli  other  sophistical  preparations  of  minerals,  and  the  purgations  and \nfixations  of  spirits  and  metals.  Wherefore  all  the  preparations  of  the  stone, \nas  of  Geber,  Albertus  Magnus,  and  the  rest,  arc  sophistical.  Their  purga- \ntions, cementations,  sublimations  distillations,  rectifications,  circulations, \nputrefactions,  conjunctions,  solutions,  ascensions,  coagulations,  calcinations, \nand  incinerations  are  utterly  profitless,  both  in  the  tripod,  in  the  athanor,  in \nthe  reverberatory  furnace,  in  the  melting  furnace,  the  accidioneum,  in  dung, \nashes,  sand,  or  what  nol;  and  also  in  the  cucurbite,  the  pelican,  retort, \nphial,  fixatory,  and  the  rest.  The  same  opinion  must  be  passed  on  the \nsublimation  of  Mercury  by  mineral  spirits,  for  the  white  and  the  red, \nas  by  vitriol,  saltpetre,  alum,  crocuses,  etc.,  concerning  all  which  subjects \nthat  sophist,  John  de  Rupescissa,  romances  in  his  treatise  on  the  White  and \nRed  Philosophic  Stone.  Taken  altogether,  these  are  merely  deceitful  dreams. \nAvoid  also  the  particular  sophistry  of  Geber ;  for  example,  his  sevenfold \nsublimations  or  mortifications,  and  also  the  revivifications  of  Mercury,  with  his \npreparations  of  salts  of  urine,  or  salts  made  by  a  sepulchre,  all  which  things \nare  untrustworthy.  Some  others  have  endeavoured  to  fix  Mercury  with \nthe  sulphurs  of  minerals  and  metals,  but  have  been  greatly  deceived.  It  is  true \nI  have  seen  Mercury  by  this  -Art,  and  by  such  fixations,  brought  into  a  metallic \nbody  resembling  and  counterfeiting  good  silver  in  all  respects ;  but  when \nbrought  to  the  test  it  has  shewn  itself  to  be  false. \n\nCHAPTER    X. \n\nConcerning  those  who   h.we   sought  the   Stone   .\\nd   .a.lso  Particulars \n\nIN  Minerals. \n\nSome  sophists  have  tried  to  squeeze  out  a  fixed  oil  from  Mercurj'  seven \ntimes  sublimed  and  as  often  dissolved  by  means  of  aquafortis.  In  this  way \nthey  attempt  to  bring  imperfect  metals  to  perfection  :  but  they  have  been \nobliged  to  relinquish  their  vain  endeavour.  Some  have  purged  vitriol  seven \ntimes  by  calcination,  solution,  and  coagulation,  with  the  addition  of  two  parts \nof  sal  ammoniac,  and  by  sublimation,  so  that  it  might  be  resolved  into  a \nwhite  water,  to  which  they  have  added  a  third  part  of  quicksilver,  that  it  might \nbe  coagulated  by  water.  Then  afterwards  they  have  sublimated  the  Mercury \nseveral  times  from  the  vitriol  and  sal  ammoniac,  so  that  it  became  a  stone. \nThis  stone  they  affirmed,  being  conceived  of  the  vitriol,  to  be  the  Red \nSulphur  of  the  philosophers,  with  which  they  have,  by  means  of  solutions \nand  coagulations,  made  some  progress  in  attaining  the  stone  ;  but  in  projec- \ntion it  has  all  come  to  nothing.  Others  have  coagulated  Mercury  by  water \nof  alum  into  a  hard  mass  like  alum  itself  ;  and  this  they  have  fruitlessly  fixed \nwith  fixatory  waters.  The  sophists  propose  to  themselves  very  many  ways  of \nfixing  Mercury,  but  to  no  purpose,  for  therein  nothing  perfect  or  constant  can \nbe  had.  It  is  therefore  in  vain  to  add  minerals  thereto  by  sophistical  pro- \ncesses,  since  by  all  of  them    he   is  stirred  up  to  greater  malice,  is  rendered \n\n\n58        The  Hermetic  aiid  Alchemical  Writings  of  Paracelsus. \n\nmore  lively,  and  rather  brought  to  g-reater  impurity  than  to  any  kind  of \nperfection.  So,  then,  the  philosophers'  matter  is  not  to  be  sought  from \nthence.  Mercury  is  somewhat  imperfect  ;  and  to  bring  it  to  perfection  will \nbe  very  difficult,  na)',  impossible  for  any  sophist.  There  is  nothing  therein \nthat  can  be  stirred  up  or  compelled  to  perfection.  Some  have  taken  arsenic \nseveral  times  sublimated,  and  frequently  dissolved  with  oil  of  tartar  and \ncoagulated.  This  they  have  pretended  to  fix,  and  by  it  to  turn  copper  into \nsilver.  This,  however,  is  merely  a  sophistical  whitening,  for  arsenic  cannot  be \nfixed*  unless  the  operator  be  an  Artist,  and  knows  well  its  tingeing  spirit. \nTruly  in  this  respect  all  the  philosophers  have  slept,  vainly  attempting  to \naccomplish  anything  thereby.  Whoever,  therefore,  is  ignorant  as  to  this \nspirit,  cannot  have  any  hopes  of  fixing  it,  or  of  giving  it  that  power  which \nwould  make  it  capable  of  the  virtue  of  transmutation.  So,  then,  I  give  notice \nto  all  that  the  whitening  of  which  I  have  just  now  spoken  is  grounded  on  a \nfalse  basis,  and  that  by  it  the  copper  is  deceitfully  whitened,  but  not  changed. \n\nNow  the  sophists  have  mixed  this  counterfeit  Venus  with  twice  its  weight \nof  Luna,  and  sold  it  to  the  goldsmiths  and  mint-masters,  until  at  last  they  have \ntransmuted  themselves  into  false  coiners \u2014 not  only  those  who  sold,  but  those \nwho  bought  it.  Some  sophists  instead  of  white  arsenic  take  red,  and  this  has \nturned  out  false  art  ;  because,  however  it  is  prepared,  it  proves  to  be  nothing \nbut  whiteness. \n\nSome,  again,  have  gone  further  and  dealt  with  common  sulphur,  which, \nbeing  so  yellow,  they  have  boiled  in  vinegar,  lixivium,  or  sharpest  wines,  for  a \nday  and  a  night,  until  it  became  white.  Then  afterwards  they  sublimated  it \nfrom  common  salt  and  the  calx  of  eggs,  repeating  the  process  several  times  ; \nyet,  still,  though  white,  it  has  been  always  combustible.  Nevertheless,  with \nthis  they  have  endeavoured  to  fix  Mercury  and  to  turn  it  into  gold  ;  but  in  vain. \nFrom  this,  however,  comes  the  most  excellent  and  beautiful  cinnabar  that  1 \nhave  ever  seen.  This  they  propose  to  fix  with  the  oil  of  sulphur  by  cementation \nand  fixation.  It  does,  indeed,  give  something  of  an  appearance,  but  still  falls \nshort  of  the  desired  object.  Others  have  reduced  common  sulphur  to  the  form \nof  a  hepar,  boiling  it  in  vinegar  w'ith  the  addition  of  linseed  oil,  or  laterine  oil,  or \nolive  oil.  They  then  pour  it  into  a  marble  mortar,  and  make  it  into  the  form  of  a \nhepar,  which  they  have  first  distilled  into  a  citrine  oil  with  a  gentle  fire.  But \nthey  have  found  to  their  loss  that  they  could  not  do  anything  in  the  way  of \ntransmuting  Luna  to  Sol  as  they  supposed  they  would  be  able.  As  there  is \nan  infinite  number  of  metals,  so  also  there  is  much  variety  in  the  preparation \nof  them.      I  shall  not  make  further  mention  of  these  in  this  place,  because  each \n\n\n\u2022  One  recipe  for  the  fixation  of  arsenic  is  as  follows  :  \u2014Take  equal  parts  of  arsenic  and  nitre.  Place  these  in  a  tig- \nilium,  set  upon  coals,  so  that  they  may  begin  to  boil  and  to  evaporate.  Continue  till  ebullition  and  evaporation  cea:;e, \nand  the  substances  shall  h.^ve  settled  to  the  bottom  of  the  vessel  like  fat  melting  in  a  fr>-ing-pan  ;  then,  for  the  space \nof  an  hour  and  a  half  (the  longer  the  better),  set  it  apart  to  settle.  Subsequently  pour  the  compound  upon  marble,  and \nit  will  acquire  a  gold  colour.  In  a  damp  place  it  will  a:^:>umc  the  consistency  of  a  fatty  fluid. \u2014 De  Natiiraiibus  Kebus, \nc.  9.  Again  :  The  fixation  of  arsenic  is  performed  by  salt  of  urine,  after  which  it  is  converted  by  itself  into  an  oil.  \u2014 \nClururgia  Minor,  Lib.   H. \n\n\nThe  Aurora  of  the  Philosophers.  59 \n\nwould  require  a  special  treatise.  Beware  also  of  sophisticated  oils  of  vitriol \nand  antimony.  Likewise  be  on  your  guard  against  the  oils  of  the  metals, \nperfect  or  imperfect,  as  Sol  or  Luna  ;  because  although  the  operation  of  these \nis  most  potent  in  the  nature  of  things,  yet  the  true  process  is  known,  even  at \nthis  day,  to  very  few  persons,  .\\bstain  also  from  the  sophistical  preparations \nof  common  mercury,  arsenic,  sulphur,  and  the  like,  by  sublimation,  descension, \nfixation  by  vinegar,  saltpetre,  tartar,  vitriol,  sal  ammoniac,  according  to  the \nformulas  prescribed  in  the  books  of  the  sophists.  Likewise  avoid  the \nsophisticated  tinctures  taken  from  marcasites  and  crocus  of  Mars,  and  also  of \nthat  sophistication  called  b}-  the  name  of  \"  a  part  with  a  part,\"  and  of  fixed \nLuna  and  similar  trifles.  Although  they  have  some  superficial  appearance  of \ntruth,  as  the  fixation  of  Luna  by  little  labour  and  industry,  still  the  progress  of \ntlie  preparation  is  worthless  and  weak.  Being  therefore  moved  with  compassion \ntowards  the  well  meaning  operators  in  this  art,  I  have  determined  to  lay  open \nthe  whole  foundation  of  philosophy  in  three  separate  arcana,  namely,  in  one \nexplained  by  arsenic,  in  a  second  by  vitriol,  and  in  a  third  by  antimony  ;  by \nmeans  of  which  I  will  teach  the  true  projection  upon  Mercury  and  upon  the \nimperfect  metals. \n\nCHAPTER  XL \nConcerning  the  true  .\\nd  perfect  special  arc.\\num  of  Arsenic \n\nFOR    the    W'HITE    tincture. \n\nSome  persons  have  written  that  arsenic  is  compounded  of  Mercury  and \nSulphur,  others  of  earth  and  water  ;  but  most  writers  say  that  it  is  of  the \nnature  of  Sulphur.  But,  however  that  may  be,  its  nature  is  such  that  it  trans- \nmutes red  copper  into  white.  It  may  also  be  brought  to  such  a  perfect  state \nof  preparation  as  to  be  able  to  tinge.  But  this  is  not  done  in  the  way  pointed \nout  by  such  evil  sophists  as  Geber  in  \"The  Sum  of  Perfection,\"  Albertus \nMagnus,  Aristotle  the  chemist  in  \"  The  Book  of  the  Perfect  Magistery,\"  Rhasis \nand  Polydorus  ;  for  those  writers,  however  many  they  be,  are  either  themselves \nin  error,  or  else  they  write  falsely  out  of  sheer  envy,  and  put  forth  receipts \nwhilst  not  ignorant  of  the  truth,  .\\rsenic  contains  within  itself  three  natural \nspirits.  The  first  is  volatile,  combustible,  corrosive,  and  penetrating  all  metals. \nThis  spirit  whitens  Venus  and  after  some  days  renders  it  spongy.  But  this \nartifice  relates  only  to  those  who  practise  the  caustic  art.  The  second  spirit \nis  crystalline  and  sweet.  The  third  is  a  tingeing  spirit  separated  from  the \nothers  before  mentioned.  True  philosophers  seek  for  these  three  natural \nproperties  in  arsenic  with  a  view  to  the  perfect  projection  of  the  wise  men.* \nBut  those  barbers  who  practise  surgery  seek  after  that  sweet  and  crj-stalline \nnature  separated  from  the  tingeing  spirit  for  use  in  the  cure  of  wounds,  buboes, \n\n\u2022  Concerning  the  kinds  of  arsenic,  it  is  to  be  noted  that  there  are  those  which  flow  forth  from  their  proper  mineral \nor  metal,  and  are  called  native  arsenics  Next  there  are  arsenics  out  of  metals  after  their  kind.  Then  there  are  those \nmade  by  Art  through  transmutation.  White  or  crj-stalline  arsenic  is  the  best  for  medicine.  Yellow  and  red  arsenic  are \nutilised  by  chemists  for  investigating  the  transmutation  of  metals,  in  which  arsenic  has  a  special  efficacy.\u2014 Z>tf  Ntitura- \niibus  Rebiis,  c.  9. \n\n\n6o       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\ncarbuncles,  anthrax,  and  other  similar  ulcers  which  are  not  curable  save  by \ngentle  means.  As  for  that  tingeing  spirit,  however,  unless  the  pure  be \nseparated  from  the  impure  in  it,  the  fixed  from  the  volatile,  and  the  secret \ntincture  from  the  combustible,  it  will  not  in  any  way  succeed  according  to  your \nwish  for  projection  on  Mercury,  \\'enus,  or  any  other  imperfect  metal.  \\\\\\ \nphilosophers  have  hidden  this  arcanum  as  a  most  excellent  mystery.  This \ntingeing  spirit,  separated  from  the  other  two  as  above,  you  must  join  to  the \nspirit  of  Luna,  and  digest  them  together  for  the  space  of  thirty-two  days,  or \nuntil  they  have  assumed  a  new  body.  After  it  has,  on  the  fortieth  natural  day, \nbeen  kindled  into  flame  by  the  heat  of  the  sun,  the  spirit  appears  in  a  bright \nwhiteness,  and  is  endued  with  a  perfect  tingeing  arcanum.  Then  it  is  at \nlength  fit  for  projection,  namely,  one  part  of  it  upon  sixteen  parts  of  an  im- \nperfect body,  according  to  the  sharpness  of  the  preparation.  From  thence \nappears  shining  and  most  excellent  Luna,  as  though  it  had  been  dug  trom  the \nbowels  of  the  earth. \n\nCHAPTER  XIL \n\nGener.\\l  Instruction  concerning  the  .Arcanum  of  Vitriol  .\\nd \nTHE  Red  Tinxture  to  be  extr.\\cted  from  it.* \n\nVitriol  is  a  very  noble  mineral  among  the  rest,  and  was  held  always  in \nhighest  estimation  by  philosophers,  because  the  Most  High  God  has  adorned \nit  with  wonderful  gifts.  They  have  veiled  its  arcanum  in  enigmatical  figures \nlike  the  following  :  \"  Thou  shalt  go  to  the  inner  parts  of  the  earth,  and \nby  rectification  thou  shalt  find  the  occult  stone,  a  true  medicine.\"  By  the  earth \nthey  understood  the  Vitriol  itself;  and  by  the  inner  parts  of  the  earth  its \nsweetness  and  redness,  because  in  the  occult  part  of  the  Vitriol  lies  hid  a \nsubtle,  noble,  and  most  fragrant  juice,  and  a  pure  oil.  The  method  of  its \nproduction  is  not  to  be  approached  by  calcination  or  by  distillation.  For  it \nmust  not  be  deprived  on  any  account  of  its  green  colour.  If  it  were,  it  would \nat  the  same  time  lose  its  arcanum  and  its  power.  Indeed,  it  should  be  observed \nat  this  point  that  minerals,  and  also  vegetables  and  other  like  things  which  shew \ngreenness  without,  contain  within  themselves  an  oil  red  like  blood,  v.hich  is \ntheir  arcanum.  Hence  it  is  clear  that  the  distillations  of  the  druggists  are  useless, \nvain,  foolish,  and  of  no  value,  because  these  people  do  not  know  how  to \nextract  the  bloodlike  redness  from  vegetables.  Nature  herself  is  wise,  and \nturns  all  the  waters  of  vegetables  to  a  lemon  colour,  and  after  that  into  an  oil \nwhich  is  very  red  like  blood.  The  reason  why  this  is  so  slowly  accomplished \narises  from  the  too  great  haste  of  the  ignorant  operators  who  distil  it,  which \ncauses  the  greenness  to  be  consumed.  They  have  not  learnt  to  strengthen \nNature  with  their  own  powers,  which  is  the  mode  whereby  that  noble  green \n\n\u2022  The  arc-vnum  of  vitriol  is  the  oil  of  vitriol.  Thus  :  after  the  aquosity  has  been  removed  in  coction  from  vitriol, \nthe  spirit  is  elicited  by  the  application  of  greater  heat.  The  vitriol  then  comes  over  pure  in  the  form  of  water.  This \nwater  is  combined  with  the  cafut  mortuum  left  by  the  process,  and  on  again  sep.irating  in  a  balneum  maris,  the  phleg- \nmatic p.irt  passes  off,  and  the  oil,  or  the  arcanum  of  vitriol,  remains  at  the  bottom  of  the  vessel.  -  Ibid. \n\n\nThe  Aurora  of  the   Philosophers.  6i \n\ncolour  ought  to  be  rectified  into  redness  of  itself.  An  example  of  this  is  white \nwine  digesting  itself  into  a  lemon  colour ;  and  in  process  of  time  the  green \ncolour  of  the  grape  is  of  itself  turned  into  the  red  which  underlies  the  ccerulean. \nThe  greenness  therefore  of  the  vegetables  and  minerals  being  lost  by  the  in- \ncapacity of  the  operators,  the  essence  also  and  spirit  of  the  oil  and  of  the \nbalsam,  which  is  noblest  among  arcana,  will  also  perish. \n\n\nCHAPTER  XIII. \n\nSpeci.\\l  Instruction  concerning  the  Process  of  Vitriol \nFOR  the  Red  Tincture. \n\n\u25a0  Vitriol  contains  within  itself  many  muddy  and  viscous  imperfections. \nTherefore  its  greenness*  must  be  often  extracted  with  water,  and  rectified  until \nit  puts  off  all  the  impurities  of  earth.  When  all  these  rectifications  are  finished, \ntake  care  above  all  that  the  matter  shall  not  be  exposed  to  the  sun,  for  this \nturns  its  greenness  pale,  and  at  the  same  time  absorbs  the  arcanum.  Let  it \nbe  kept  covered  up  in  a  warm  stove  so  that  no  dust  may  defile  it.  .Afterwards \nlet  it  be  digested  in  a  closed  glass  vessel  for  the  space  of  several  months,  or \nuntil  different  colours  and  deep  redness  shew  themselves.  Still  you  must  not \nsuppose  that  by  this  process  the  redness  is  sufficiently  fixed.  It  must,  in \n.addition,  be  cleansed  from  the  interior  and  accidental  defilements  of  the  earth, \nin  the  following  manner  :  \u2014  It  must  be  rectified  with  acetum  until  the  earthy \ndefilement  is  altogether  removed,  and  the  dregs  are  taken  away.  This  is  now \nthe  true  and  best  rectification  of  its  tincture,  from  w  hich  the  blessed  oil  is  to  be \nextracted.  From  this  tincture,  which  is  carefully  enclosed  in  a  glass  vessel, \nan  alembic  afterwards  placed  on  it  and  luted  so  that  no  spirit  may  escape,  the \nspirit  of  this  oil  must  be  extracted  by  distillation  over  a  mild  and  slow  fire. \nThis  oil  is  much  pleasanter  and  sweeter  than  any  aromatic  balsam  of  the  drug- \nsellers,  being  entirely  free  from  all  acridity.!  There  will  subside  in  the  bottom \nof  the  cucurbite  some  very  white  earth,  shining  and  glittering  like  snow.  This \nkeep,  and  protect  from  all  dust.  This  same  earth  is  altogether  separated  from \nits  redness. \n\nThereupon  follows  the  greatest  arcanum,  that  is  to  sa\\',  the  Supercelestial \nMarriage  of  the  Soul,  consummately  prepared  and  washed  by  the  blood  of  the \n\n\u2022  So  long  as  the  viridity  or  greenness  of  vitriol  subsists  therein,  it  is  of  a  soft  quality  and  substance.  But  if  it  be \nexcocled  so  that  it  is  deprived  of  its  moisture,  it  is  thereby  changed  into  a  hard  stone  from  which  even  fire  can  be  struck. \nWhen  the  moisture  is  evaporated  from  vitriol,  the  sulphur  which  it  contains  predominates  over  the  salt,  and  the  vitriol \nturns  red. \u2014 Dt  Ptstilitaie^  Tract  I. \n\nt  The  diagnosis  of  \\-itriol  is  concerned  with  it  both  in  Medicine  and  .\\lchemy.  In  Medicine  it  is  a  paramount \nremedy.  In  .\\lchemy  it  has  many  additional  purposes.  The  Art  of  Medicine  and  Alchemy  consists  in  the  preparation \nof  \\'itriol,  for  it  is  worthless  in  its  crude  state.  It  is  like  unto  wood,  out  of  which  it  is  possible  to  car\\'e  anything.  Three \nkinds  of  oil  are  extracted  from  vitriol \u2014 a  red  oil,  by  distillation  in  a  retort  after  an  alchemistic  method,  and  this  is  the \nmost  acid  of  all  substances,  and  has  also  a  corrosive  qu-iliiy-  also  a  green  and  a  white  oil,  distilled  from  crude  vitriol^ \nby  descension.\u2014 />,\u2022  Vilrioh.  Nor  let  it  be  regarded  as  absurd  that  we  assign  such  great  virtues  to  vitriol,  for  therein \nresides,  secret  and  hidden,  a  certain  peculiar  golden  force,  not  corporeal  but  spiritual,  which  excellent  and  admirable \nN-irtue  exists  in  greater  potency  and  certainty  therein  than  it  does  in  gold.  When  this  golden  spirit  of  vitriol  is  vola- \ntilized and  separated  from  its  impurities,  so  that  the  essence  alone  rem.iins,  it  is  like  unto  potable  gold.\u2014  Dr  Morbit \nAmnttium,  Methodus  II.,  c.  I. \n\n\nJ \n\n\n62       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nlamb,  with  its  own  splendid,  shining,  and  purified  body.  This  is  the  true \nsupercelestial  marriage  by  which  life  is  prolonged  to  the  last  and  predestined \nday.  In  this  way,  then,  the  soul  and  spirit  of  the  Vitriol,  which  are  its  blood, \nare  joined  with  its  purified  body,  that  they  may  be  for  eternity  inseparable. \nTake,  therefore,  this  our  foliated  earth  in  a  glass  phial.  Into  it  pour  gradually \nits  own  oil.  The  body  will  receive  and  embrace  its  soul  ;  since  the  body  is \naffected  with  extreme  desire  for  the  soul,  and  the  soul  is  most  perfectly \ndelighted  with  the  embrace  of  the  body.  Place  this  conjunction  in  a  furnace  of \narcana,  and  keep  it  there  for  forty  days.  When  these  have  expired  you  will \nhave  a  most  absolute  oil  of  wondrous  perfection,  in  which  Mercury  and  any \nother  of  the  imperfect  metals  are  turned  into  gold. \n\nNow  let  us  turn  our  attention  to  its  multiplication.  Take  the  corporal \nMercury,  in  the  proportion  of  two  parts  ;  pour  it  over  three  parts,  equal  in \nweight,  of  the  aforesaid  oil,  and  let  them  remain  together  for  forty  days.  By \nthis  proportion  of  weight  and  this  order  the  multiplication  becomes  infinite. \n\nCHAPTER  XIV. \n\nConcerning  the  Secrets  and  Arcana  of  Antimony,   for  the  Red \nTincture,  with  a  view  to  Transmutation. \n\nAntimony  is  the  true  bath  of  gold.  Philosophers  call  it  the  examiner  and \nthe  stilanx.  Poets  say  that  in  this  bath  Vulcan  washed  Phcebus,  and  purified \nhim  from  all  dirt  and  imperfection.  It  is  produced  from  the  purest  and  noblest \nMercury  and  Sulphur,  under  the  genus  of  vitriol,  in  metallic  form  and  bright- \nness. Some  philosophers  call  it  the  White  Lead  of  the  Wise  Men,  or  simply \nthe  Lead.  Take,  therefore,  of  Antimony,  the  very  best  of  its  kind,  as  much \nas  you  will.  Dissolve  this  in  its  own  aquafortis,  and  throw  it  into  cold  water, \nadding  a  little  of  the  crocus  of  Mars,  so  that  it  may  sink  to  the  bottom  of  the \nvessel  as  a  sediment,  for  otherwise  it  does  not  throw  off  its  dregs.  After  it \nhas  been  dissolved  in  this  way  it  will  have  acquired  supreme  beauty.  Let  it \nbe  placed  in  a  glass  vessel,  closely  fastened  on  all  sides  with  a  very  thick  lute, \nor  else  in  a  stone  bocia,  and  mix  with  it  some  calcined  tutia,  sublimated  to \nthe  perfect  degree  of  fire.  It  must  be  carefully  guarded  from  liquefying, \nbecause  with  too  great  heat  it  breaks  the  glass.  From  one  pound  of  this \nAntimony  a  sublimation  is  made,  perfected  for  a  space  of  two  days.  Place \nthis  sublimated  substance  in  a  phial  that  it  may  touch  the  water  with  its  third \npart,  in  a  luted  vessel,  so  that  the  spirit  may  not  escape.  Let  it  be  suspended \nover  the  tripod  of  arcana,  and  lot  the  work  be  urged  on  at  first  with  a  slow  fire \nequal  to  the  sun's  heat  at  midsummer.  Then  at  length  on  the  tenth  day  let  it \nbe  gradually  increased.  For  with  too  great  heat  the  glass  vessels  are  broken, \nand  sometimes  even  the  furnace  goes  to  pieces.  While  the  vapour  is  ascending \ndifferent  colours  appear.  Let  the  fire  be  moderated  until  a  red  matter  is  seen. \nAfterwards  dissolve  in  very  sharp  Acetum,  and  throw  away  the  dregs.  Let \nthe  Acetum  be  abstracted  and  let  it  be  again  dissolved  in  common  distilled  water. \n\n\nThe  Aurora  of  the  Philosophers.  63 \n\nThis  again  must  be  abstracted,  and  the  sediment  distilled  with  a  very  strong  fire \nin  a  glass  vessel  closely  shut.  The  whole  body  of  the  Antimony  w'lll  ascend  as \na  very  red  oil,  like  the  colour  of  a  ruby,  and  will  How  into  the  receiver,  drop  by \ndrop,  with  a  most  fragrant  smell  and  a  very  sweet  taste.*  This  is  the  supreme \narcanum  of  the  philosophers  in  Antimony,  which  they  account  most  highly  among \nthe  arcana  of  oils.  Then,  lastly,  let  the  oil  of  Sol  be  made  in  the  following \nway  : \u2014 Take  of  the  purest  Sol  as  much  as  you  will,  and  dissolve  it  in  rectified \nspirit  of  wine.  Let  the  spirit  be  abstracted  several  times,  and  an  equal  number \nof  times  let  it  be  dissolved  again.  Let  the  last  solution  be  kept  with  the  spirit \nof  wine,  and  circulated  for  a  month.  Afterwards  let  the  volatile  gold  and  the \nspirit  of  wine  be  distilled  three  or  four  times  by  means  of  an  alembic,  so  that  it  may \nflow  down  into  the  receiver  and  be  brought  to  its  supreme  essence.  To  half  an \nounce  of  this  dissolved  gold  let  one  ounce  of  the  Oil  of  .Antimony  be  added. \nThis  oil  embraces  it  in  the  heat  of  the  bath,  so  that  it  does  not  easily  let  it  go, \neven  if  the  spirit  of  wine  be  extracted.  In  this  way  you  will  have  the  supreme \nmystery  and  arcanum  of  Nature,  to  which  scarcely  any  equal  can  be  assigned \nin  the  nature  of  things.  Let  these  two  oils  in  combination  be  shut  up  together \nin  a  phial  after  the  manner  described,  hung  on  a  tripod  for  a  philosophical \nmonth,  and  warmed  with  a  very  gentle  fire  ;  although,  if  the  fire  be  regulated \nin  due  proportion  this  operation  is  concluded  in  thirty-one  days,  and  brought \nto  perfection.  By  this,  Mercury  and  any  other  imperfect  metals  acquire  the \nperfection  of  gold. \n\nCHAPTER    XV. \n\nConcerning  the  Projection  to  be  made  by  the  Mystery \nAND  Arcanum  of  Antimony. \n\nNo  precise  weight  can  be  assigned  in  this  work  of  projection,  though  the \ntincture  itself  may  be  extracted  from  a  certain  subject,  in  a  defined  proportion, \nand  with  fitting  appliances.  For  instance,  that  Medicine  tinges  sometimes \nthirty,  forty,  occasionally  even  sixty,  eighty,  or  a  hundred  parts  of  the  im- \nperfect metal.  So,  then,  the  whole  business  hinges  chiefly  on  the  purification \nof  the  Medicine  and  the  industry  of  the  operator,  and,  next,  on  the  greater  or \nlesser  cleanliness  and  purity  of  the  imperfect  body  taken  in  hand.  For \ninstance,  one  Venus  is  more  pure  than  another  ;  and  hence  it  happens  that  no \none  fixed  weight  can  be  specified  in  projection.  This  alone  is  worth  noting, \nthat  if  the  operator  happens  to  have  taken  too  much  of  the  tincture,  he  can \ncorrect  this  mistake  by  adding  more  of  the  imperfect  metal.  But  if  there  be \ntoo  much  of  the  subject,  so  that  the  powers  of  the  tincture  are  weakened,  this \nerror  is  easily   remedied  by  a  cineritium,  or  by  cementations,  or  by  ablutions \n\n\u2022  Antimony  can  be  made  into  a  pap  with  the  water  of  vitriol,  and  then  purified  by  sal  ammoniac,  and  in  this  man* \nner  there  may  be  obtained  from  it  a  thick  purple  or  reddish  liquor.  This  is  oil  of  antimony,  and  it  has  many  virtues,\u2014 \nCkirurj^ia  Magnn,  Lib.  V,  Take  three  pounds  of  antimony  and  as  much  of  sal  gemma:.  Distil  them  together  in  a \nretort  for  three  natural  days,  and  so  you  will  have  a  red  oil,  whii:h  lt.-Ls  incredible  healing  power  in  cases  of  otherwise \nincurable  vio-anii.\u2014Chirurgia  Minor,  Tract  II.,  c.  ii. \n\n\n64       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nin  crude  Antimony.  There  is  nothing  at  this  stage  which  need  delay  the \noperator;  only  let  him  put  before  himself  a  fact  which  has  been  passed  over \nby  the  philosophers,  and  by  some  studiously  veiled,  namely,  that  in  projections \nthere  must  be  a  revivification,  that  is  to  sa)%  an  animation  of  imperfect  bodies \u2014 \nnay,  so  to  speak,  a  spiritualisation  ;  concerning  which  some  have  said  that \ntheir  metals  are  no  common  ones,  since  they  live  and  have  a  soul. \n\nAnimation  is  Produced  in  the  Following  Way. \nTake  of  Venus,  wrought  into  small  plates,  as  much  as  you  will,  ten, \ntwenty,  or  forty  pounds.  Let  these  he  incrusted  with  a  pulse  made  of  arsenic \nand  calcined  tartar,  and  calcined  in  their  own  vessel  for  twentj'-four  hours. \nThen  at  length  let  the  Venus  be  pulverised,  washed,  and  thoroughly  purified. \nLet  the  calcination  with  ablution  be  repeated  three  or  four  times.  In  this  way \nit  is  purged  and  purified  from  its  thick  greenness  and  from  its  own  impure \nsulphur.  You  will  have  to  be  on  3-our  guard  against  calcinations  made  with \ncommon  sulphur.  For  whatever  is  good  in  the  metal  is  spoilt  thereb}',  and \nwhat  is  bad  becomes  worse.  To  ten  marks  of  this  purged  Venus  add  one  of \npure  Luna.  But  in  order  that  the  work  of  the  Medicine  may  be  accelerated \nby  projection,  and  may  more  easily  penetrate  the  imperfect  body,  and  drive \nout  all  portions  which  are  opposed  to  the  nature  of  Luna,  this  is  accomplished \nby  means  of  a  perfect  ferment.  For  the  work  is  defiled  by  means  of  an  impure \nSulphur,  so  that  a  cloud  is  stretched  out  over  the  surface  of  the  transmuted \nsubstance,  or  the  metal  is  mixed  with  the  loppings  of  the  Sulphur  and  may  be \ncast  away  therewith.  But  if  a  projection  of  a  red  stone  is  to  be  made,  with  a \nview  to  a  red  transmutation,  it  must  first  fall  on  gold,  afterwards  on  silver,  or \non  some  other  metal  thoroughly  purified,  as  we  have  directed  above.  From \nthence  arises  the  most  perfect  gold. \n\nCHAPTER    XVI. \nConcerning  the  Universal  Matter  of  the  Philosophers'  Stone. \n\nAfter  the  mortification  of  vegetables,  they  are  transmuted,  by  the  concur- \nrence of  two  minerals,  such  as  Sulphur  and  Salt,  into  a  mineral  nature,  so  that \nat  length  they  themselves  become  perfect  minerals.  So  it  is  that  in  the \nmineral  burrows  and  caves  of  the  earth,  vegetables  arc  found  which,  in  the \nlong  succession  of  time,  and  by  the  continuous  heat  of  sulphur,  put  off  the \nvegetable  nature  and  assume  that  of  the  mineral.  This  happens,  for  the  most \npart,  where  the  appropriate  nutriment  is  taken  away  from  vegetables  of  this \nkind,  so  that  they  are  afterwards  compelled  to  derive  their  nourishment  from \nthe  sulphur  and  salts  of  the  earth,  until  what  was  before  vegetable  passes  over \ninto  a  perfect  mineral.  From  this  mineral  state,  too,  sometimes  a  perfect \nmetallic  essence  arises,  and  this  happens  by  the  progress  of  one  degree \ninto  another. \n\nBut  let  us  return  to  the  Philosophers'  Stone.  The  matter  of  this,  as \ncertain    writers    have    mentioned,   is    above  all  else  difficult  to   discover  and \n\n\nThe  Aurora  of  the  Philosophers.  65 \n\nabstruse  to  understand.  The  method  and  most  certain  rule  for  finding  out \nthis,  as  well  as  other  subjects \u2014 what  they  embrace  or  are  able  to  effect \u2014 is  a \ncareful  examination  of  the  root  and  seed  by  which  they  come  to  our  knowledge. \nFor  this,  before  all  things  else,  a  consideration  of  principles  is  absolutely \nnecessary  ;  and  also  of  the  manner  in  which  Nature  proceeds  from  imper- \nfection to  the  end  of  perfection.  Now,  for  this  consideration  it  is  well  to \nhave  it  thoroug'hly  understood  from  the  first  that  all  things  created  by  Nature \nconsist  of  three  primal  elements,  namely,  natural  Mercury,  Sulphur,  and  Salt \nin  combination,  so  that  in  some  substances  they  are  volatile,  in  others  fixed. \nWherever  corporal  Salt  is  mixed  with  spiritual  Mercurj'  and  animated  Sulphur \ninto  one  body,  then  Nature  begins  to  work,  in  those  subterranean  places \nwhich  serve  for  her  vessels,  by  means  of  a  separating  fire.  By  this  the  thick \nand  impure  Sulphur  is  separated  from  the  pure,  the  earth  is  segregated  from \nthe  Salt,  and  the  clouds  from  the  Mercury,  while  those  purer  parts  are \npreserved,  which  Nature  again  welds  together  into  a  pure  geogamic  body. \nThis  operation  is  esteemed  by  the  Magi  as  a  mixture  and  conjiinction  by  the \nuniting  of  three  constituents,  body,  soul,  and  spirit.  When  this  union  is \ncompleted  there  results  from  it  a  pure  Mercur)\\  Now  if  this,  when  fiowing \ndown  through  its  subterranean  passages  and  veins,  meets  with  a  chaotic \nSulphur,  the  Mercurj'  is  coagulated  by  it  according  to  the  condition  of  the \nSulphur.  It  is,  however,  still  volatile,  so  that  scarcely  in  a  hundred  years  is  it \ntransformed  into  a  metal.  Hence  arose  the  vulgar  idea  that  Mercury  and \nSulphur  are  the  matter  of  the  metals,  as  is  certain!)'  reported  by  miners.  It  is \nnot,  however,  common  Mercury  and  common  Sulphur  which  are  the  matter  of \nthe  metals,  but  tlie  Mercury  and  the  Sulphur  of  the  philosophers  are  incor- \nporated and  inborn  in  perfect  metals,  and  in  the  forms  of  them,  so  that  they \nnever  fly  from  the  fire,  nor  are  they  depraved  by  the  force  of  the  corruption \ncaused  by  the  elements.  It  is  true  that  by  the  dissolution  of  this  natural \nmixture  our  Mercury  is  subdued,  as  all  the  philosophers  say.  Under  this \nform  of  words  our  Mercury  comes  to  be  drawn  from  perfect  bodies  and  from \nthe  forces  of  the  earthly  planets.  This  is  what  Hermes  asserts  in  the  following \nterms:  \"The  Sun  and  the  Moon  are  the  roots  of  this  Art.\"  The  Son  of \nHamuel  says  that  the  Stone  of  the  philosophers  is  water  coagulated,  namelyr^ \nin  Sol  and  Luna.  From  this  it  is  clearer  than  the  sun  that  the  material  of  the \nStone  is  nothing  else  but  Sol  and  Luna.  This  is  confirmed  by  the  fact  that \nlike  produces  like.  We  know  that  there  are  only  two  Stones,  the  white  and \nthe  red.  There  are  also  two  matters  of  the  Stone,  Sol  and  Luna,  formed \ntogether  in  a  proper  marriage,  both  natural  and  artificial.  Now,  as  we  see \nthat  the  man  or  the  woman,  without  the  seed  of  both,  cannot  generate,  in  the \nsame  way  our  man,  Sol,  and  his  wife,  Luna,  cannot  conceive,  or  do  anything \nin  the  way  of  generation,  without  the  seed  and  sperm  of  both.  Hence  the \nphilosophers  gathered  that  a  third  thing  was  necessarj-,  namely,  the  animated \nseed  of  both,  the  man  and  the  woman,  without  which  they  judged  that  the \nwhole  of  their  work  was  fruitless  and   in  vain.      Such  a  sperm  is  Mercury, \n\nF        \u2014 \n\n\n66       The  Hermetic  and  Alcketnical  Writings  of  Paracelsus. \n\nwhich,  bv  the  natural  conjunction  of  both  bodies,  Sol  and  Luna,  receives  their \nnature  into  itself  in  union.  Then  at  length,  and  not  before,  the  work  is  fit  for \ncongress,  ingress,  and  generation,  by  the  masculine  and  feminine  power  and \nvirtue.  Hence  the  philosophers  have  said  that  this  same  Mercury  is  composed \nof  body,  spirit,  and  soul,  and  that  it  has  assumed  the  nature  and  property  of \nall  elements.  Therefore,  with  their  most  powerful  genius  and  intellect,  they \nasserted  their  Stone  to  be  animal.  They  even  called  it  their  Adam,  who  car- \nries his  own  invisible  Eve  hidden  in  his  body,  from  that  moment  in  which  they \nwere  united  bv  the  power  of  the  Supreme  God,  the  Maker  of  all  creatures.  For \nthis  reason  it  may  be  said  that  the  Mercury  of  the  Philosophers  is  none  other \nthan  their  most  abstruse,  compounded  Mercury,  and  not  the  common  Mercury. \nSo  then  they  have  wisely  said  to  the  sages  that  there  is  in  Mercury  whatever \nwise  men  seek.  Almadir,  the  philosopher,  says  \u2022  \"  VVe  extract  our  Mercury \nfrom  one  perfect  body  and  two  perfect  natural  conditions  incorporated \ntogether,  which  indeed  puts  forth  externally  its  perfection,  whereby  it  is  able \nto  resist  the  fire,  so  that  its  internal  imperfection  may  be  protected  by  the \nexternal  perfections.\"  By  this  passage  of  the  sagacious  philosopher  is  under- \nstood the  Adamic  matter,  the  limbus  of  the  microcosm,*  and  the  homogeneous, \nunique  matter  of  the  philosophers.  The  sayings  of  these  men,  which  we  have \nbefore  mentioned,  are  simply  golden,  and  ever  to  be  held  in  the  highest \nesteem,  because  they  contain  nothing  superfluous  or  without  force.  Sum- \nmarily, then,  the  matter  of  the  Philosophers'  Stone  is  none  other  than  a  fiery \nand  perfect  Mercury  extracted  by  Nature  and  Art ;  that  is,  the  artificially  pre- \npared and  true  hermaphrodite  Adam,  and  the  microcosm.  That  wisest  of  the \nphilosophers,  Mercurius,  making  the  same  statement,  called  the  Stone  an \norphan.  Our  Mercury,  therefore,  is  the  same  which  contains  in  itself  all  the \nperfections,  force,  and  virtues  of  the  Sun,  which  also  runs  through  all  the \nstreets  and  houses  of  all  the  planets,  and  in  its  own  rebirth  has  acquired  the \nforce  of  things  above  and  things  below  ;  to  the  marriage  of  which  it  is  to  be \ncompared,  as  is  clear  from  the  whiteness  and  the  redness  combined  in  it. \n\nCHAPTER    X\\II. \n\nConcerning  the  Prep.\\ration  of  the  M.^tter  for  the  Philosophic \n\nStone. \n\nWhat  Nature  principally  requires  is  that  its  own  philosophic  man  should \nbe  brought  into  a  mercurial  substance,  so  that  it  may  be  born  into  the  philo- \n\n\u2022  Man  himself  was  created  from  that  which  is  termed  limbus.  This  limbus  contained  the  potency  and  nature  of  all \ncreatures.  Hence,  man  himself  is  c.-illcd  the  microcosmus,  or  world  in  miniature. \u2014 i>e  Ccntriiiio'U  Stu/li^rum. \nMan  was' fashioned  out  of  the  limbus,  and  this  limbus  is  the  universal  world.\u2014 /'(ir<i\u00bb;/>K\u00bbt  Aliiid,  Lib.  II.,  c.  2. \nThe  limbus  was  the  first  matter  of  man.  .  .  .  Whosoever  knows  the  limbus  knows  also  what  man  is.  Whatsoever \nthe  limbus  is,  that  also  is  man.  -  Paramiriim  Aliuii,  Lib.  IV.  There  is  a  dual  limbus,  man,  the  lesser  limbus,  and \n\nthat  Great  Limbus  from  which  he  w.-ts  produced\u2014 />  PoAtgra,  s.  v.  dt  Limbo.  The  limbus  is  the  seed  out  of  which \nall  creatures  are  produced  and  grow,  .-is  the  tree  comes  forth  from  its  own  special  seed.  The  limbus  has  its  ground  in \nthe  word  of  God.\u2014 /</</.  The  limbus  of  Adam  w.ts  heaven  and  e.-irth,  water  and  air.  Therefore,  man  also  remains \nin  the  limbus,  and  contains  in  himself  heaven  and  earth,  air  and  water,  and  these  things  he  also  himself  is.  \u2014  Farngrauum \nAllitum.  Tract  II. \n\n\nThe  Aurora  of  the  Philosophers.  67 \n\nsophic  Stone.  Moreover,  it  should  be  remarked  that  those  common  pre- \nparations of  Geber,  Albertus  Magnus,  Thomas  Aquinas,  Rupescissa,  Poly- \ndorus,  and  such  men,  are  nothing  more  than  some  particular  solutions,  sub- \nlimations, and  calcinations,  having  no  reference  to  our  universal  substance, \nwhich  needs  only  the  most  secret  fire  of  the  philosophers.  Let  the  fire  and \nAzoth  therefore  suffice  for  you.  From  the  fact  that  the  philosophers  make \nmention  of  certain  preparations,  such  as  putrefaction,  distillation,  sublimation, \ncalcination,  coagulation,  dealbation,  rubification,  ceration,  fixation,  and  the \nlike,  you  should  understand  that  in  their  universal  substance.  Nature  herself \nfulfils  all  the  operations  in  the  matter  spoken  of,  and  not  the  operator,  only  in \na  philosophical  vessel,  and  with  a  similar  fire,  but  not  common  fire.  The \nwhite  and  the  red  spring  from  one  root  without  any  intermediary.  It  is \ndissolved  by  itself,  it  copulates  by  itself,  grows  white,  grows  red,  is  made \ncrocus-coloured  and  black  by  itself,  marries  itself  and  conceives  in  itself. \nIt  is  therefore  to  be  decocted,  to  be  baked,  to  be  fused  ;  it  ascends,  and  it \ndescends.  All  these  operations  are  a  single  operation  and  produced  by  the  fire \nalone.  Still,  some  philosophers,  nevertheless,  have,  by  a  highly  graduated \nessence  of  wine,  dissolved  the  body  of  Sol,  and  rendered  it  volatile,  so  that  it \nshould  ascend  through  an  alembic,  thinking  that  this  is  the  true  volatile  matter \nof  the  philosophers,  though  it  is  not  so.  And  although  it  be  no  contemptible \narcanum  to  reduce  this  perfect  metallic  body  into  a  volatile,  spiritual  substance, \nyet  they  are  wrong  in  their  separation  of  the  elements.  This  process  of  the \nmonks,  such  as  Lully,  Richard  of  England,  Rupescissa,  and  the  rest,  is \nerroneous.  By  this  process  they  thought  that  they  were  going  to  separate \ngold  after  this  fashion  into  a  subtle,  spiritual,  and  elementary  power,  each  by \nitself,  and  afterwards  by  circulation  and  rectification  to  combine  them  again \nin  one \u2014 but  in  vain.  For  although  one  element  may,  in  a  certain  sense,  be \nseparated  from  another,  yet,  nevertheless,  every  element  separated  in  this  way \ncan  again  be  separated  into  another  element,  but  these  elements  cannot  after- \nwards by  circulation  in  a  pelican,  or  by  distillation,  be  again  brought  back  into \none  ;  but  they  always  remain  a  certain  volatile  matter,  and  aurum  potabile,  as \nthej- themselves  call  it.  The  reason  why  they  could  not  compass  their  intention \nis  that  Nature  refuses  to  be  in  this  way  dragged  asunder  and  separated  by \nman's  disjunctions,  as  by  earthly  glasses  and  instruments.  She  alone  knows  her \nown  operations  and  the  weights  of  the  elements,  the  separations,  rectifications, \nand  copulations  of  which  she  brings  about  without  the  aid  of  any  operator  or \nmanual  artifice,  provided  only  the  matter  be  contained  in  the  secret  fire  and  in \nits  proper  occult  vessel.  The  separation  of  the  elements,  therefore,  is \nimpossible  by  man.  It  may  appear  to  take  place,  but  it  is  not  true, \nwhatever  may  be  said  by  Raymond  Lully,  and  of  that  famous  English  golden \n-work  which  he  is  falsely  supposed  to  have  accomplished.  Nature  her- \nself has  within  herself  the  proper  separator,  who  again  joins  together \nwhat  he  has  put  asunder,  without  the  aid  of  man.  She  knows  best  the \nproportion    of    ever)-    element,    which    man    does    not    know,    however   mis- \n\nF2 \n\n\n68      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nleading  writers  romance  in  tineir  frivolous  and  false  recipes  about  this \nvolatile  gold. \n\nThis  is  the  opinion  of  the  philosophers,  that  when  they  have  put  their \nmatter  into  the  more  secret  fire,  and  when  with  a  moderated  philosophical  heat \nit  is  cherished  on  every  side,  beginning  to  pass  into  corruption,  it  grows  black. \nThis  operation  they  term  putrefaction,  and  they  call  the  blackness  by  the  name \nof  the  Crow's  Head.  The  ascent  and  descent  thereof  they  term  distillation, \nascension,  and  descension.  The  exsiccation  they  call  coagulation  ;  and  the \ndealbation  the)'  call  calcination  ;  while  because  it  becomes  fluid  and  soft  in \nthe  heat  they  make  mention  of  ceration.  When  it  ceases  to  ascend  and  re- \nmains liquid  at  the  bottom,  they  say  fixation  is  present. \n\nIn  this  manner  it  is  the  terms  of  philosophical  operations  are  to  be \nunderstood,  and  not  otherwise. \n\nCHAPTER    XVni. \n\nConcerning  Instruments  and  the  Philosophic  Vessel. \nSham  philosophers  have  misunderstood  the  occult  and  secret  philosophic \nvessel,  and  worse  is  that  which  is  said  by  Aristoteles  the  Alchemist  (not  the \nfamous  Greek  Academic  Philosopher),  giving  it  out  that  the  matter  is  to  be \ndecocted  in  a  triple  vessel.  Worst  of  all  is  that  which  is  said  by  another, \nnamely,  that  the  matter  in  its  first  separation  and  first  degree  requires  a \nmetallic  vessel ;  in  its  second  degree  of  coagulation  and  dealbation  of  its \nearth  a  glass  vessel  ;  and  in  the  third  degree,  for  fixation,  an  earthen  vessel. \nNevertheless,  hereby  the  philosophers  understand  one  vessel  alone  in  all  the \noperations  up  to  the  perfection  of  the  red  stone.  Since,  then,  our  matter  is \nour  root  for  the  white  and  the  red,  necessarily  our  vessel  must  be  so  fashioned \nthat  the  matter  in  it  may  be  governed  by  the  heavenly  bodies.  For  invisible \ncelestial  influences  and  the  impressions  of  the  stars  are  in  the  very  first  degree \nnecessary  for  the  work.  Otherwise  it  would  be  impossible  for  the  Oriental, \nChaldean,  and  Egyptian  stone  to  be  realised.  By  this  Anaxagoras  knew  the \npowers  of  the  whole  firmament,  and  foretold  that  a  great  stone  would  descend \nfrom  heaven  to  earth,  which  actually  happened  after  his  death.  To  the \nCabalists  our  vessel  is  perfectly  well  known,  because  it  must  be  made \naccording  to  a  truly  geometrical  proportion  and  measure,  and  from  a  definite \nquadrature  of  the  circle,  so  that  the  spirit  and  the  soul  of  our  matter,  separated \nfrom  their  body,  may  be  able  to  raise  this  vessel  with  themselves  in  proportion \nto  the  altitude  of  heaven.  If  the  vessel  be  wider,  narrower,  higher,  or  lower \nthan  is  fitting,  and  than  the  dominating  operating  spirit  and  soul  desire,  the \nheat  of  our  secret  philosophic  fire  (which  is,  indeed,  very  severe),  will  violently \nexcite  the  matter  and  urge  it  on  to  excessive  operation,  so  that  the  vessel  is \nshivered  into  a  thousand  pieces,  with  imminent  danger  to  the  body  and  even \nthe  life  of  the  operator.  On  the  other  hand,  if  it  be  of  greater  capacity  than \nis  required  in  due  proportion  for  the  heat  to  have  effect  on  the  matter,  the \n\n\nThe  Aurora  of  the  Philosophers.  6g \n\nwork  will  be  wasted  and  thrown  away.  So,  then,  our  philosophic  vessel  must \nbe  made  with  the  greatest  care.  What  the  material  of  the  vessel  should  be  is \nunderstood  only  by  those  who,  in  the  first  solution  of  our  fixed  and  perfected \nmatter  have  brought  that  matter  to  its  own  primal  quintessence.  Enough  has \nbeen  said  on  this  point. \n\nThe  operator  must  also  very  accurately  note  what,  in  its  first  solution, \nthe  matter  sends  forth  and  rejects  from  itself. \n\nThe  method  of  describing  the  form  of  the  vessel  is  difficult.  It  should  be \nsuch  as  Nature  requires,  and  it  must  be  sought  out  and  investigated  from \nevery  possible  source,  so  that,  from  the  height  of  the  philosophic  heaven, \nelevated  above  the  philosophic  earth,  it  may  be  able  to  operate  on  the  fruit  of  its \nown  earthly  body.  It  should  have  this  form,  too,  in  order  that  the  separation  and \npurification  of  the  elements,  when  the  fire  drives  one  from  the  other,  may  be \nable  to  be  accomplished,  and  that  each  may  have  power  to  occupy  the  place \nto  which  it  adheres  ;  and  also  that  the  sun  and  the  other  planets  may  exercise \ntheir  operations  around  the  elemental  earth,  while  their  course  in  their  circuit \nis  neither  hindered  nor  agitated  with  too  swift  a  motion.  In  all  these  particu- \nlars which  have  been  mentioned  it  must  have  a  proper  proportion  of  rotundity \nand  of  height. \n\nThe  instruments  for  the  first  purification  of  mineral  bodies  are  fusing- \nvessels,  bellows,  tongs,  capels,  cupels,  tests,  cementatory  vessels,  cineritiums, \ncucurbites,  bocias  for  aquafortis  and  aqua  regia ;  and  also  the  appliances \nwhich  are  required  for  projection  at  the  climax  of  the  work. \n\nCHAPTER    XIX. \n\nCONXERXIXG    THE    SECRET    FiRE   OF   THE    PHILOSOPHERS. \n\nThis  is  a  well-known  sententious  saying-  of  the  philosophers,  \"  Let  fire \nand  Azoc  suffice  thee.\"  Fire  alone  is  the  whole  work  and  the  entire  art. \nMoreover,  they  who  build  their  fire  and  keep  their  vessel  in  that  heat  are  in \nerror.  In  vain  some  have  attempted  it  with  the  heat  of  horse  dung.  By \nthe  coal  fire,  without  a  medium,  they  have  sublimated  their  matter,  but  they \nhave  not  dissolved  it.  Others  have  got  their  heat  from  lamps,  asserting  that \nthis  is  the  secret  fire  of  the  philosophers  for  making  their  Stone.  Some  have \nplaced  it  in  a  bath,  first  of  all  in  heaps  of  ants'  eggs ;  others  in  juniper  ashes. \nSome  have  sought  the  fire  in  quicklime,  in  tartar,  vitriol,  nitre,  etc.  Others, \nagain,  have  sought  it  in  boiling  water.  Thomas  ,\\quinas  speaks  falsely  of \nthis  fire,  saying  that  God  and  the  angels  cannot  do  without  this  fiie.  but  use \nit  daily.  What  blasphemy  is  this  !  Is  it  not  a  manifest  lie  that  God  is  not \nable  to  do  without  the  elemental  heat  of  boiling  water  ?  All  the  heats  excited \nby  those  means  which  have  been  mentioned  are  utterly  useless  for  our  work \nTake  care  not  to  be  misled  by  Arnold  de  Villa  Nova,  who  has  written  on  the \nsubject  of  the  coal  fire,  for  in  this  matter  he  will  deceive  you. \n\nAlmadir   savs   that    the  invisible   ravs  of  our  fire  of  themselves  suffice. \n\n\n70        The  HerDietic  and  Alchemical  Writings  of  Paracelsus. \n\nAnother  cites,  as  an  illustration,  that  the  heavenly  heat  by  its  reflections \ntends  to  the  coagulation  and  perfection  of  Mercury,  just  as  by  its  continual \nmotion  it  tends  to  the  generation  of  metals.  Again,  says  this  same  authority. \n\"  Make  a  fire,  vaporous,  digesting,  as  for  cooking,  continuous,  but  not \nvolatile  or  boiling,  enclosed,  shut  off  from  the  air,  not  burning,  but  altering \nand  penetrating.  Now,  in  truth,  I  have  mentioned  every  mode  of  fire  and  of \nexciting  heat.  If  you  are  a  true  philosopher  you  will  understand.\"  This  is \nwhat  he  says. \n\nSalmanazar  remarks:  \"Ours  is  a  corrosive  fire,  which  brings  over  our \nvessel  an  air  like  a  cloud,  in  which  cloud  the  rays  of  this  fire  are  hidden.  If \nthis  dew  of  chaos  and  this  moisture  of  the  cloud  fail,  a  mistake  has  been \ncommitted.\"  Again,  Almadir  says,  that  unless  the  fire  has  warmed  our  sun \nwith  its  moisture,  by  the  excrement  of  the  mountain,  with  a  moderate  ascent, \nwe  shall  not  be  partakers  either  of  the  Red  or  the  White  Stone. \n\n.\u2022Ml  these  matters  shew  quite  openly  to  us  the  occult  fire  of  the  wise  men. \nFinally,  this  is  the  matter  of  our  fire,  namely,  that  it  be  kindled  by  the  quiet \nspirit  of  sensible  fire,  which  drives  upwards,  as  it  were,  the  heated  chaos  from \nthe  opposite  quarter,  and  above  our  philosophic  matter.  This  heat,  glowing \nabove  our  vessel,  must  urge  it  to  the  motion  of  a  perfect  generation,  temper- \nately but  continuously,  without  intermission. \n\nCHAPTER    XX. \nConcerning  the  Ferment  of  the  Philosophers,  and  the  Weight. \n\nPhilosophers  have  laboured  greatly  in  the  art  of  ferments  and  of  ferment- \nations, which  seems  important  above  all  others.  With  reference  thereto  some \nhave  made  a  vow  to  God  and  to  the  philosophers  that  they  would  never \ndivulge  its  arcanum  by  similitudes  or  by  parables. \n\nNevertheless,  Hermes,  the  father  of  all  philosophers,  in  the  \"  Book  of  the \nSeven  Treatises,\"  most  clearly  discloses  the  secret  of  ferments,  saying  that \nthey  consist  only  of  their  own  paste  ;  and  more  at  length  he  says  that  the \nferment  whitens  the  confection,  hinders  combustion,  altogether  retards  the \nflux  of  the  tincture,  consoles  bodies,  and  amplifies  unions.  He  says,  also,  that \nthis  is  the  key  and  the  end  of  the  work,  concluding  that  the  ferment  is \nnothing  but  paste,  as  that  of  the  sun  is  nothing  but  sun,  and  that  of  the  moon \nnothing  but  moon.  Others  affirm  that  the  ferment  is  the  soul,  and  if  this  be \nnot  rightly  prepared  from  the  magistery,  it  effects  nothing.  Some  zealots  of \nthis  Art  seek  the  Art  in  common  sulphur,  arsenic,  tutia,  auripigment,  vitriol, \netc.,  but  in  vain  ;  since  the  substance  which  is  sought  is  the  same  as  that  from \nwhich  it  has  to  be  drawn  forth.  It  should  be  remarked,  therefore,  that  fer- \nmentations of  this  kind  do  not  succeed  according  to  the  wishes  of  the  zealots \nin  the  waj'  they  desire,  but,  as  is  clear  from  what  has  been  said  above,  simply \nin  the  way  of  natural  successes. \n\nBut,  to  come  at  length  to  the  weight ;  this  must  be  noted  in  two  ways. \n\n\nThe  Aurora  of  the  Philosophers.  7  i \n\nThe  first  is  natural,  the  second  artificial.  The  natural  attains  its  result  in  the \nearth  by  Nature  and  concordance.  Of  this,  Arnold  says  :  If  more  or  less \nearth  than  Nature  requires  be  added,  the  soul  is  suffocated,  and  no  result \nis  perceived,  nor  any  fixation.  It  is  the  same  with  the  water.  If  more  or  less \nof  this  be  taken  it  will  bring  a  corresponding  loss.  A  superfluity  renders  the \nmatter  unduly  moist,  and  a  deficiency  makes  it  too  dry  and  too  hard.  If \nthere  be  over  much  air  present,  it  is  too  strongly  impressed  on  the  tincture  ;  if \nth^re  be  too  little,  the  body  will  turn  out  pallid.  In  the  same  way,  if  the \nfire  be  too  strong,  the  matter  is  burnt  up  ;  if  it  be  too  slack,  it  has  not  the \npower  of  drying,  nor  of  dissolving  or  heating  the  other  elements.  In  these \nthings  elemental  heat  consists. \n\nArtificial  weight  is  quite  occult.  It  is  comprised  in  the  magical  art  of \nponderations.  Between  the  spirit,  soul,  and  body,  say  the  philosophers, \nweight  consists  of  Sulphur  as  the  director  of  the  work  ;  for  the  soul  strongly \ndesires  Sulphur,  and  necessarily  observes  it  by  reason  of  its  weight. \n\nVou  can  understand  it  thus  :  Our  matter  is  united  to  a  red  fixed  Sulphur, \nto  which  a  third  part  of  the  regimen  has  been  entrusted,  even  to  the  ultimate \ndegree,  so  that  it  may  perfect  to  infinity  the  operation  of  the  Stone,  may \nremain  therewith  together  with  its  fire,  and  may  consist  of  a  weight  equal \nto  the  matter  itself,  in  and  through  all,  without  variation  of  any  degree. \nTherefore,  after  the  matter  has  been  adapted  and  mixed  in  its  proportionate \nweight,  it  should  be  closelj'  shut  up  with  its  seal  in  the  vessel  of  the  philoso- \nphers, and  committed  to  the  secret  fire.  In  this  the  Philosophic  Sun  will  rise \nand  surge  up,  and  will  illuminate  all  things  that  have  been  looking  for  his \nlight,  expecting  it  with  highest  hope. \n\nIn  these  few  words  we  will  conclude  the  arcanum  of  the  Stone,  an  arcanum \nwhich  is  in  no  way  maimed  or  defective,  for  which  we  give  God  undying \nthanks.  Now  have  we  opened  to  you  our  treasure,  which  is  not  to  be  paid  for \nby  the  riches  of  the  whole  world. \n\n\nHere  ends  the  Auror.\\  of  the  Philosophers. \n\n\nCONCERNING    THE    SPIRITS    OF    THE    PLANETS.* \n\n\nPROLOGUE. \n\nHAVING  first  of  all  invoked  the  name  of  the  Lord  Jesus  Christ  our \nSaviour,  we  will  enter  upon  this  work  ;  in  which  we  shall  not  only \nteach  how  to  change  any  inferior  metal  into  better,  as  iron  into \ncopper,  copper  into  siher,  and  silver  into  gold,  but  also  to  heal  all  infirmities \nwhich  to  the  pretentious  and  presumptuous  physicians  seems  impossible  ;  and  \u2014 \nwhat  is  more  still \u2014 to  preserve  men  to  a  long,  healthy,  and  perfect  age.  This \nArt  was  bestowed  by  the  Lord  our  God,  the  supreme  Creator,  graven,  as  if  in \na  book,  in  the  body  of  the  metals  from  the  beginning  of  Creation  to  this  end, \nthat  we  might  diligently  learn  from  them.  When,  therefore,  any  man  desires \nthoroughly  and  perfectly  to  become  acquainted  with  this  Art  from  its  veritable \nfoundation,  it  will  be  necessary  that  he  should  learn  the  same  from  the  Master \nthereof,  that  is,  from  God,  who  created  all  things  ;  who  also  alone  knows  what \nnature  and  properties  He  has  placed  in  every  creature.  He,  therefore,  is  able \nto  teach  every  one  certainly  and  perfectly  ;  and  from  Him  we  can  be  taught \nabsolutely  what  he  means  when  he  says,  \"Of  Me  ye  shall  learn  all  things.\" \nFor  nothing  in  Heaven  or  on  earth  is  found  so  occult  that  He  who  created  all \nthings  does  not  see  through  its  properties,  and  know  and  perceive  all.  We \nwill  therefore  take  Him  to  be  our  Master,  Operator,  and  Leader  into  this \nmost  veritable  Art.  Him  alone  will  we  imitate,  and  through  Him  learn  and \nattain  to  the  knowledge  of  that  Nature  which  He  Himself  has,  with  His  own \nfinger,  engendered  and  written  on  the  bodies  of  these  metals.  Hence  it  will \ncome  to  pass  that  the  Most  High  Lord  God  will  bless  all  His  creatures  in  us, \nand  will  sanctify  all  our  ways,  so  that  in  this  work  we  may  be  able  to  bring  our \nbeginning  to  its  desired  end,  and  to  attain  the  deepest  joy  and  charity  in  our \nhearts. \n\nBut  if  any  one  shall  follow  his  own  mere  private  opinion,  he  will  not  onl)- \ngreatly  deceive  himself,  but  also  all  others  who  shall  cast  in  their  lot  with  him, \nand  will  bring  them  to  great  trouble.  For  man  is  assuredly  born  in  ignorance, \nso  that  he  cannot  know  or  understand  anything  of  himself,  but  only  that \nwhich  he  receives  from  God,  and  understands  from  Nature.      He  who  learns \n\n\u2022  This  treatise  is  not  included  in  the  Geneva  folio,  and,  both  in  style  and  in  the  method  of  treatment,  it  corresponds \nclosely  to  the  Au^or.^.  The  edition  made  use  of  for  this  translation  is  the  Basle  8vo.  of  1570.  A  considerable  portion \nof  the  work  enters  into  the  Paracelsican  congeries,  entitled  De  Traminutaiionibus  Metaiiorum,  Frankfort,  if  81. \n\n\nConcerning  the  Spirits  of  the  Planets.  73 \n\nnothing  from  these  is  like  the  heathen  teachers  and  philosophers,  who  follow \nthe  subtleties  and  crafts  of  their  own  inventions  and  opinions.  Such  teachers \nare  Aristotle,  Hippocrates,  Avicenna,  Galen,  and  the  rest,  who  based  all  their \narts  simply  upon  their  own  opinions.  Even  if,  at  any  time,  they  learnt \nanything  from  Nature,  they  destroyed  it  again  with  their  own  fantasies, \ndreams,  and  inventions,  before  they  came  to  the  final  issue.  By  means  of \nthese,  then,  and  their  followers,  nothing  perfect  can  be  discovered. \n\nThis  it  is  which  has  moved  and  incited  us  to  write  a  special  book  concern- \ning Alchemy,  basing  it  not  on  men,  but  on  Nature  herself,  and  upon  those \nvirtues  and  powers  which  God,  with  His  own  finger,  has  impressed  upon \nmetals.  The  initiator  of  this  impression  was  Mercurius  Trismegistus.  He  is \nnot  w-ithout  due  cause  called  the  father  of  all  wise  men,  and  of  all  who \nfollowed  this  Art  with  love  and  earnest  desire.  He  teaches  and  proves  that \nGod  is  the  only  author,  cause,  and  origin  of  all  creatures  in  this  Art.*  But  he \ndoes  not  attribute  the  power  and  virtue  of  God  to  creatures  or  to  visible \nthings,  as  did  the  heathen  mentioned  above,  and  others  like  them. \n\nSeeing,  then,  that  all  art  must  be  learned  from  the  Trinity,  that  is,  from \nGod  the  Father,  God  the  Son,  Jesus  Christ,  and  God  the  Holy  Ghost,  three \ndistinct  persons,  but  one  God,  we  w-ill  also  divide  this  our  alchemical  work \ninto  three  short  treatises.  In  the  first  of  these  we  will  lay  down  what  it  is \nwhich  the  .-Vrt  itself  embraces,  and  what  is  the  property  and  nature  of  every \nmetal.  Secondly,  by  what  method  a  man  may  work  and  bring  similar  powers \nand  forces  of  metals  to  a  successful  issue  ;  and,  thirdly,  what  tinctures  are  to \nbe  produced  from  the  Sun  and  from  the  Moon. \n\n\n*  All  arts  which  flourish  on  this  earth  are  divine,  all  are  from  God  ;  from  no  other  principle  do  they  originate. \nThe  Holy  Spirit  is  the  enlargcr  of  the  light  of  Nature.  .  .  .  Man  of  himself  can  discover  nothing.  .  .  .  \\Vhat \nthings  soever  are  found  by  the  enlargement  of  this  light  of  Nature  within  us,  the  same  does  the  devil  seek  to  corrupt, \nadulterate,  and  convert  into  falsehood.  Thus  are  all  arts  and  operations  corrupted  at  this  day.  Even  so  is  Alchemy \ndebased  and  given  over  to  lying  tongues  and  depraved  professors. \u2014  Paragy.iitutn,  Tr.-ict  IV. \n\n\nCHAPTER  I. \nConcerning  Simple  Fire. \n\nIN  the  first  place,  it  is  necessary  to  state  clearly  what  this  Art  comprises, \nwhat  is  its  subject,  and  what  its  peculiarities. \nFirst  and  chiefly,  the  principal  subject  of  this  Art  is  fire,  which  always \nexists  in  one  and  the  same  property  and  mode  of  operation,  nor  can  it  receive \nits  life  from  anything  else.*  It  possesses,  therefore,  a  state  and  power,  common \nto  all  fires  which  lie  hid  in  secret,  of  vivifying,  just  as  the  sun  is  appointed  by \nGod,  and  heats  all  things  in  the  world,  both  occult,  apparent,  and  manifest,  as \nthe  spheres  of  Mars,  Saturn,  Venus,  Jupiter,  Mercury,  and  the  Moon,  which \ncan  shine  only  as  they  borrow  their  light  from  the  Sun,  and  are  in  themselves \ndead.  When,  however,  they  are  lighted  up,  as  said  above,  they  live  and  work \naccording  to  their  special  properties.  But  the  sun  receives  light  from  no \nother  source  than  God  Himself,  Wiio  rules  it,  so  that  in  the  sun  God  Himself \nis  burning  and  shining.  Just  so  is  it  with  this  Art.t  The  fire  in  the  furnace  may \nbe  compared  to  the  sun.  It  heats  the  furnace  and  the  vessels,  just  as  the  sun \nheats  the  vast  universe.  For  as  nothing  can  be  produced  in  the  world  without \nthe  sun,  so  also  in  this  Art  nothing  can  be  produced  without  this  simple \nfire.  No  operation  can  be  completed  without  it.  It  is  the  Great  Arcanum  of \nArt,  I  embracing  all  things  which  are  comprised  therein,  neither  can  it  be  com- \nprehended in  anything  else.  It  abides  by  itself,  and  needs  nothing  ;  but  all \nothers  which  stand  in  need  of  this  can  get  fruition  of  it  and  have  life  from  it, \nwherefore,  first  of  all,  we  have  undertaken  that  this  shall  be  made  clear. \n\nCHAPTER  II. \nConcerning  the  Multiplicity  of  Fire  from  whence  spring  the \n\nVARIETIES    OF    MeT.\\LS. \n\nHaving  first  written  concerning  the  simple  fire  which  lives  and  subsists \nper  se,  it  now  remains  to  speak  of  a  manifold  spirit  or  fire  which  is  the  cause \nof  variety  or  diversity  of  creatures,  so  that  not  one  can  be  found  exactly  like \n\n\n\u00ab  Fire  is  not  to  be  regarded  as  an  element,  and  so  there  is  a  distinction  between  fire  and  the  firm.iment,  which \nlatter  is  an  element.  Fire  is  a  matter  which  cooks  and  disintegrates,  reducing  into  the  ultimate  matter,  and,  in  this \nsense,  fire  and  death  are  alike.  For  fire,  like  death,  consumes  and  devours  ever>'thing.  Therefore,  fire  cannot  be  an \nelement,  but  it  can  be,  and  is,  a  visible  and  sensible  death.  The  other  death  is  invisible,  and  is  seen  by  no  man.\u2014 \nLib.   Mt'tt^i}ritiHt  c.   i. \n\nt  The  congeries  \u00ab<\u2022  Trnnsmutatimibus  Melallnrum,  to  which  refiirence  has  already  been  m,ade,  gives  the  following \nvariation  in  the  reading  at  this  point  :  Just  so  in  the  Spagyric  art  is  this  fire  of  athanor  and  the  secret  fire  of  the \nphilosophers,  which  heats  the  furnace,  the  sphere  of  the  vessel,  and  the  fire  of  the  matter,  just  as  the  sun  is  seen  to \noperate  in  the  whole  world. \n\nt  All  arcana  derive  from  the  firmament.  \u2014 /='rof\u00bb\u00ab-\u00ab/,2  .\\foJui  Ph.irm.icandi,  Lib.  II.,  Tract  i.  But  that  fire \n\nwhich  is  an  element  is  the  firmament,  .-uid  the  stars  are  the  fruits  thereof.\u2014 Z./*.  Meuorum,  c.  i. \n\n\nConcerning  the  Spirits  of  the  Planets.  75 \n\nanother  and  identical  in  every  part.  This  may  be  seen  in  the  case  of  metals \nwhere  no  one  has  another  exactly  like  itself.  The  Sun  produces  gold  ;  the  Moon \nanother  and  widely  different  metal,  namely,  silver  ;  Mars,  another,  namely, \niron  ;  Jupiter,  tin  ;  Venus,  copper;  and  Saturn  yet  another,  namely,  lead;  so \nthat  all  these  are  unlike.  In  the  same  way  does  it  hold  good  with  men  and \nother  creatures,  and  the  cause  of  this  diversity  is  the  manifoldness  of  fire. \nFor  example,  the  Venter  Equiuus  produces  one  kind  of  creature  through  the \nmoderate  heat  generated  by  its  corruption  ;  the  Balneum  Maris  produces \nanother  ;  ashes  another ;  sand,  in  like  manner,  another ;  the  flame  of  fire  another ; \ncoals  another,  and  so  on.  This  variety  of  creatures  is  not  produced  by  the  first \nsimple  fire,  but  from  the  regimen  of  the  elements,  which  is  various,  not  from \nthe  sun,  but  from  the  courses  of  the  seven  planets.  And  this  is  the  reason  why \nthe  universe  contains  no  likeness  amongst  its  individuals.  For  as  the  heat  is \nchanged  ever}'  hour  and  minute,  so  all  other  things  vary.  For  this  transmu- \ntation takes  place  in  the  elements,  on  the  bodies  whereof  it  is  impressed  by  this \nfire.  Where  there  is  no  great  mixture  of  the  elements,  Sol  is  produced  ;  where \nit  is  a  little  more  dense,  Luna  ;  where  still  more  so,  Venus  ;  and  thus  according \nto  the  diversity  of  mixtures  are  produced  different  metals,  so  that  no  metal \nappears  in  its  mineral  exactly  like  another.  It  should  be  known,  therefore,  that \nthis  variety  of  metal  is  occasioned  by  the  mixture  of  the  elements,  because  that  the \nspirits  of  these  elements  are  found  to  be  diverse  and  without  likeness  :  whereas, \nif  they  were  born  of  simple  fire  they  would  be  so  much  alike  that  one  could  not \nbe  distinguished  from  another.  But  the  manifold  fire  intervening,  variety  of \nform  is  introduced  among  creatures.  Hence  it  may  be  easily  gathered  why  so \nmany  and  such  varied  forms  of  metals  are  found,  and  why  no  one  is  like \nanother.* \n\nCH.\\PTER  III. \n\nCON'CERNING    THE    SPIRIT    OR    TlXCTURE    OF    SOL. \n\nLet  us  now  come  to  the  spirits  of  the  planets,  or  of  the  metals.     The \nspirit  or  tincture  of  Sol  took  its  beginning  from  a  pure,  subtle,  and  perfect  fire, \n\n\u2022  That  fire,  then,  is  manifold  which  is  varied  according  to  the  diversity  of  the  subject  whereinto  it  flows,  and  by \nmeans  whereof  it  is  afterwards  kindled  in  other  subjects,  as  the  fire  of  ashes,  sand,  the  bath,  filings,  etc.,  has  a  medi- \nated heat  flowing  from  an  immediate  source  into  the  subject-matter  of  the  instrument,  and  from  hence  into  the  matter \nunderlying  the  .\\rt.  In  that  manifold  fire  there  is  a  diff'erence  of  position.  This  is  for  the  reason  that  nothing  in  the' \nnature  of  things  can  be  seen  which  is  in  alt  respects  like  tq  any  other  thing,  though  both  come  under  the  same  species, \nnay,  though  both  may  be  members  in  the  same  individual.  One  metal  produces  gold  from  that  which  generates  silver  ; \nanother  brings  forth  the  metal  of  Saturn,  of  Venus,  or  of  Mars.  Each  one  of  these  is  varied  according  to  the  diflTcrcncc \nof  the  place  whence  it  proceeded  and  was  created.  No  two  men,  no  two  members  of  the  same  body,  no  two \nleaves  of  the  same  tree,  are  foimd  exactly  alike  :  and  so  of  the  rest.  Dissimilarity  proceeds  not  from  the  first  fire  of \ncreated  things,  but  from  the  differing  rule  over  the  elements  by  means  of  the  planets,  and  not  by  the  sun.  Evcrj- \nmoment,  by  this  disposition  of  things,  the  heat  in  the  elements  varies,  and  at  the  same  time  the  form  of  decomposed \nthings  from  their  compounds,  though  not  from  the  simples.  Where  the  mixture  of  the  elements  is  not  so  great,  there \nisjgenerated  Sol ;  where  it  is  a  little  greater,  and  less  pure,  b  generated  Luna  ;  from  that  which  is  still  more  imperfect, \n^  Vcous  ;  and  so  of  the  rest,  according  to  the  mixture  of  the  elements,  the  mineral  of  each  metal  is  not  like  another,  nor \ndo  the  spirits  of  them  in  all  respects  agree  one  with  the  other.  If  they  were  generated  from  the  simple  fire  alone,  wilh- \nbut  the  intervention  of  the  manifold,  no  distinction  of  forms  could  occur  either  in  metals  or  in  any  other  created  things. \nWhy  there  are  in  use  no  more  than  seven  metals,  of  which  six  are  solid  and  the  seventh  fluid  and  thin,  is  explained  in \nadept  philosophy  but  not  in  .'Mchemy. \u2014 De  Transmutationibus  Metiiitontm,  c.  2-  But  this  statement  concerning \nthe  seventh  fluidic  metal  seems  to  be  at  variance  with  other  teaching  of  Paraccbus,  to  which  a  congeries  that  has  been \nsubject  to  editing  must  naturally  defer. \n\n\n\\ \n\n\n76      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nfor  which  reason  it  far  surpasses  all  the  other  spirits  and  tinctures  of  the \nmetals.  It  remains  constantly  and  fixed  in  the  fire,  nor  does  it  fly  therefrom, \nnor  is  consumed  by  it,  but  rather  by  its  agency  it  becomes  clearer,  purer,  and \nmore  beautiful.  Nothing  either  hot  or  cold  can  injure  it,  or  any  other  accident, \nas  they  can  injure  the  other  spirits  or  tinctures  of  metals,  and  for  this  reason  : \nthat  the  body  which  it  once  assumes  it  defends  from  all  accidents  and  diseases, \nand  enables  it  to  sustain  the  fire  without  injury.  This  body  has  not  such \npower  and  virtue  in  itself;  but  derives  it  from  the  spirit  alone  which  is  shut \nup  within  it.  For  we  know  with  regard  to  the  body  of  Mercury  that  it  cannot \nsustain  or  endure  the  hre,  but  flies  from  it  ;  but  when  in  Sol  it  does  not  fly  off \nbut  remains  fixed  and  constant,  this  affords  a  most  certain  proof  that  it  receives \nsuch  a  constancy  from  the  spirit  or  tincture  of  Sol.*  If,  therefore,  this  spirit  can \nbe  in  Mercury,  any  one  can  infer  that  it  would  have  some  similar  effect  in  the \nbodies  of  men  when  it  is  received  therein.  In  our  Chirurgia  Magna  we  have \nsaid  concerning  the  tincture  of  Sol  that  it  will  not  only  restore  and  preserve \nfrom  weaknesses  one  who  uses  it,  but  also  conserve  him  for  a  long  and  healthy \nlife.t  In  like  manner,  the  strength  and  virtue  of  other  metals  may  be  known \nfrom  true  experience,  not  from  the  wisdom  of  men  and  of  the  world,  which  is \nfoolishness  with  God,  and  with  His  truth  ;  and  all  who  build  and  rest  their  hope \non  that  wisdom  are  miserably  deceived. \n\nCHAPTER  IV. \n\nCON'CERNING    THE    SPIRIT    AND    TiNCTURE    OF    LUNA. \n\nAfter  having  spoken  with  sufficient  clearness  concerning  the  tincture  of  Sol, \nit  remains  to  put  forward  something  about  the  tincture  of  Luna,  and  of  the \nWhite  Tincture  which,  in  like  manner,  is  produced  from  the  perfect  spirit, \nthough  it  be  less  perfect  than  the  spirit  of  Sol  ;  but,  nevertherless,  it  excels  in \npurity  and  subtlety  all  the  other  tinctures  of  the  metals  which  follow  it  in  order \nThis,  indeed,  is  well  known  to  all  who  handle  Luna,  even  rustics.      It  does  not \n\n\u2022  It  is  well  understood  that  the  body  of  Sol  is  Mercury,  which  cannot  at  all  stand  the  fire,  but  flees  from  M.\u2014Dc \nTransmulat:ortihus  Metailoruin,  c.  lo. \n\n\u2666  In  the  collection  of  treatises  to  which  reference  is  here  made,  there  is  the  following  process  for  the  manufacture \nof  a  tincture  of  gold  :- Let  the  body  be  first  deprived  of  its  metallic  .ind  malleable  nature;  th.it  is  to  say,  let  it  be \ncorrupted  ;  then  let  the  residue  be  cleansed  with  sweet  water,  and  the  colour  extracted  by  means  of  spirit  of  wine,  when \nthe  desired  tincture  will  remain  at  the  bottom.  To  compose  the  Water  of  Salt  :  Take  ver>'  while  salt,  but  not  that \nwhich  h.as  been  whitened  artificially  ;  melt  it  several  times  ;  reduce  it  to  an  exceedingly  subtle  powder  ;  mix  it  with \nthe  sap  of  raphanum.  Shake  it.  Distil,  after  resolution,  with  an  equal  portion  of  the  sap  of  blood.  Then  again  distil \nfive  times.  Thin  plates  of  gold  which  have  been  purged  by  antimony  are  easily  reduced  to  powder  in  this  water.  The \npowder  thus  prepared  must  be  washed  with  sweet  distilled  water  until  it  no  longer  savours  of  salt.  As  the  salt  does-not \npenetrate  into  its  substance  it  is  easily  removed  by  ablution.  To  compose  the  Spirit  of  Wine  :  Take  one  sextarius \n(about  a  pint)  of  generous  wine  ;  let  it  be  poured  into  a  circulatorj'  vessel  of  appropriate  size,  that  is,  of  such  capacity \nthat  the  wine  can  be  shaken  therein.  Place  it  in  a  Balneum  M.aris  to  the  depth  which  the  wine  occupies,  and  decoct \nfor  ten  days.  Seal  all  apertures  of  the  vessels,  so  that  nothing  can  escape.  Then  place  in  a  cucurbile,  and  abstract  the \nspirit  by  a  slow  fire.  As  soon  as  it  has  passed  aw.ay  (which  you  will  know  by  the  usual  signs),  cease  to  urge  the  fire, \nfor  the  residue  is  a  simple  sublimate.  Pour  the  spirit  of  wine  upon  the  abovtf-mentioned  powder  (which  should  be  like \nalcohol)  to  the  height  of  a  palm,  enclose  it  in  a  glass,  keep  it  for  a  month  in  a  warm  bath  to  digest,  when  the  colour \nwill  be  separated  and  commingled  with  the  spirit.  A  white  powder  will  remain  at  the  bottom.  Having  separated  all \nthese  things,  melt  the  powder,  and  it  will  be  separated  into  a  metallic  water.  Evaporate  the  spirits  according  to  art, \nand  the  desired  spirit  will  remain  at  the  bottom.  Perform  its  gradation  in  a  retort  of  the  proper  size.  This  is  done \nmost  conveniently  by  elevation,  which  is  highly  attenuating. -CV\u00bb>\u00abr\u00a3;(i  Magna^  Part  II.,  Tract  III.,  c.  2. \n\n\nConcerning  the  Spirits  of  the  Planets.  jj \n\nacquire  rust,  nor  is  it  consumed  in  the  fire  lilce  the  other  metals,  all  of  which \nSaturn  draws  with  himself  when  flying  from  the  fire,  but  not  this  one.*  Hence \nit  may  be  gathered  that  this  tincture  is  far  more  excellent  than  those  set  down \nbelow,  for  it  preserves  in  the  fire  the  body  it  has  assumed  without  any  accident \nor  loss.  Hence  it  is  quite  clear  that  if  this  in  its  own  corruptible  body  by \nitself  produces  Mercury,  what  it  will  be  able  to  effect  when  extracted  from  it  into \nanother  body.  Will  not  that  in  the  same  way  protect  and  defend  from \naccidents  and  infirmities?  Surely  if  it  produces  this  Mercury  in  its  own  body, \nit  will  do  the  same  in  the  bodies  of  men.f  -Vnd  it  not  only  preserves  health, \nbut  causes  long  life,  and  cures  diseases  and  infirmities,  even  those  which  are \nbeyond  its  own  special  grade.  For  the  higher,  more  subtle,  and  more  perfect \na  medicine  is,  so  much  the  better  and  more  perfectly  it  cures.  Wherefore \nthose  are  mere  ignorant  physicians  who  waste  their  skill  only  on  vegetables, \nas  herbs  and  the  like,  which  are  easily  corrupted.  With  these  they  endeavour \nto  accomplish  results  which  arc  firm  and  fixed,  but  they  do  this  vainly  as  those \nwho  beat  the  air.  But  why  speak  at  length  about  these  ?  They  have  not \nlearnt  better  in  their  universities.  If  they  were  compelled  to  go  back  to  the \nbeginning,  learn  and  study,  they  would  think  it  a  great  disgrace.  Therefore \nthey  remain  in  their  former  ignorance. \n\nCHAPTER  V. \nConcerning  the  Spirit  of  Venus. \nWe  have  before  made  mention  of  a  White  Spirit,  or  colourless  Tincture. \nNow  we  proceed  to  speak  of  a  red  spirit,  which  is  produced  from  a  thick \nelemental  mixture  of  the  former,  to  w-hich  also  it  is  subject,  though,  neverthe- \nless, it  is  more  perfect  than  the  spirits  and  tinctures  of  the  succeeding  metals. \nOn  this  account  it  remains  in  the  fire  more  constantly  than  the  rest,  so  that  it \nis  not  so  soon  burnt,  nor  does  it  so  soon  pass  away  as  the  other  spirits  which \nfollow.  The  air  also  and  the  moisture  of  water  are  not  so  injurious  to  it  as  to \nMars,  just  as  it  remains  more  fixedly  and  for  a  longer  time  in  the  fire.  Venus \nhas  this  force  and  property,  that  is  to  say,  its  body  has,  on  account  of  the \nspirit  which  has  been  infused  into  it.  Since,  then,  it  produces  this  eflfect  in  its \nown  body,  that  is,  in  Venus,  it  accomplishes  as  much  also  in  man  as  is  by \nNature  conceded  to  it.  It  preserves  wounds  in  such  a  way  that  no  accident \ncan  affect  them,  nor  can  the  air  or  the  water  injure  them.  It  also  drives  away \nall  such  diseases  as  are  under  its  degree.  This  spirit  further  breaks  up  the \nbodies  qf  metals  so  that  they  lose  their  malleability.  |    In  the  bodies  of  men,  too, \n\n\u2022  Molten  lead  destroys  all  the  metals,  including  itself,  by  means  of  the  fire,  except  Sol  and  Luna. \u2014 Congeries \nParacfUica^  c.  lo. \n\nt  Since,  then,  the  spirit  of  Luna  is  able  to  protect  from  all  injury  by  fire  or  other  accidents  the  body  into  which  it \nenters,  that  is  to  say,  Mercury*,  and  to  render  it  consistent,  it  is  easy  to  gather  from  this,  if  it  produces  such  an  effect  in \nthe  case  of  an  inst.ible  and  \\'olatiIe  body  like  Mercury,  how  much  more  powerfully  it  will  act  when  disengaged  from  its \nown  body  and  projected  into  the  human  \\ioAy.  \u2014  lbid. \n\nt  On  the  other  hand,  if  it  be  mixed  with  certain  metals,  even  among  those  which  arc  perfect,  it  tears  asunder  their \nbodies,  so  that  they  are  no  longer  malleable,  or  capable  of  being  treated  in  any  way  until  they  are  set  free  from  it.  \u2014 \nIbid. \n\n\n78       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nwhen  it  is  taken  for  a  disease  to  which  it  is  not  suitable,  it  produces  incon- \nvenient results.*  It  is  necessary,  therefore,  that  the  physician  who  desires  to \nuse  these  should  be  experienced,  and  have  a  good  knowledge  of  metals.  It  is \nfar  better,  then,  to  use  the  more  perfect  spirits,  which  may  be  taken  without \nany  such  fear  of  danger.  Still,  since  the  spirits  of  Sol  and  Luna  are  costly,  so \nthat  it  is  not  every  one  who  can  use  them  for  curative  purposes,  every  one \nmust  take  according  to  his  means  whatever  he  can  get  and  pay  for.f  Every \none  is  not  of  such  wealth  that  he  can  prepare  these  medicines,  so  each  is  com- \npelled to  do  what  he  can.  Every  one  will  easily  be  able  to  gather  from  what \nhas  been  said  that  metallic  medicines  far  exceed  vegetable  and  animal  products \nin  their  strength  and  power  of  healing.  So  far  we  have  said  enough,  and  more \nthan  enough,  concerning  the  spirit  of  V^enus.J \n\nCHAPTER  VI. \nConcerning  the  Spirit  of  Mars. \nSpeaking  of  the  Spirit  of  Mars,  this  comes  from  a  more  dense  and  com- \nbustible mixture  of  the  elements  than  was  the  case  with  the  others  which \nprecede.  But  Mars  is  furnished  with  greater  hardness  than  the  other  metals, \nso  that  it  is  not  melted  in  the  fire  as  they  are.  True,  it  is  hurt  by  the  water \nand  the  air  more  than  they  are,  insomuch  that  it  is  altogether  destroyed  by \nthese  influences,  and  it  is  also  burnt  in  the  fire,  as  experience  proves.  So,  then, \nits  spirit  is  less  perfect  than  that  of  any  of  the  above.  But  in  hardness  and \ndryness  it  exceeds  all  the  metals  above  or  below.  For  not  only  does  it  render \nthe  perfect  metals,  Sol  and  Luna,  proof  against  the  hammer,  but  even  those \nwhich  rank  below  itself,  as  Jupiter,  Saturn,  and  the  like.g  Since,  then,  it  pro- \nduces this  effect  on  metals,  this  is  a  sign  that  k  has  the  same  eff\"ect  on  the \nbodies  of  men,  that  is,  it  produces  a  struggling  ;  especially  when  it  is  taken  for \na  disease  to  which  it  is  not  adapted,  it  contorts  the  limbs  with  great  pain. \nBut  when  it  is  used  and  applied  for  wounds  which  do  not  exceed  its  degree,  it \nis  of  powerful  cleansing  qualities.  So,  then,  this  spirit  is  endowed  with  no  less \npower  and  potency  than  are  of  those  above,  so  far  as  regards  those  things  for \nwhich  it  was  appointed  by  God  and  by  Nature. \n\nCHAPTER  VII. \nConcerning  the  Spirit  of  Jupiter. \nConcerning  the  spirit  of  Jupiter  this  should  be  known,   that  it  is   derived \nfrom  the  white  and  pale  substance  of  fire,   together  with   a  nature  of  peculiar \n\n\n'  III  these  cases  it  produces  contraction  of  the  limbs. \u2014 Ibid. \n\nt  It  would,  however,  be  safer  to  use  only  the  spirits  of  the  perfect  metals,  unless  gold  and  silver  are  too  expensive \nfor  a  patient's  resources,  or  too  difficult  in  their  preparation  for  the  talent  and  skill  of  any  particular  physician.  In  that \ncase  he  may  be  compelled  to  do  what  he  h,as  learnt  to  do,  that  is,  to  treat  such  cases  with  vegetable  and  animal \npreparations. \u2014 Ihid. \n\n\\  Under  favourable  astrological  circumstances,  many  tinctures  can  be  extracted  from  Venus. \u2014ZJ^  Causis  et \nOrigine  Litis  Gaitictr,  Lib.  I.,  c.  Ii. \n\n\u00a7  Nevertheless,  it  surpasses  any  other  met.tls  in  h.ardnc5s  and  dryness,  destroying  and  decomposing  them  by \nadmixture  with  them,  and  this  in  the  case  of  the  perfect  no  less  than  of  the  imperfect  metals.\u2014 0\u00ab^^nVj  Parti- \neelsica,  c.  lo. \n\n\nConcerning  the  Spirits  of  tite  Planets.  79 \n\ncrepitation  and  fragfility,  not  malleable  like  Mars.  It,  therefore,  heats  other \nmetals,  and  renders  them  capable  of  being  broken  with  hamrrfers.  An \nexample  of  this  may  be  seen  when  it  is  joined  with  Luna,  for  it  can  scarcely \nbe  brought  to  its  former  malleability,  except  with  the  greatest  labour.*  The \nsame  effect  it  produces  in  all  other  metals,  with  the  single  exception  of  Saturn. \nIf  it  produces  this  effect  in  the  bodies  of  metals,  it  will  do  the  same  in  human \nbodies.  In  these  it  corrodes  the  limbs  with  severe  burnings  and  decay,  so \nthat  they  are  completely  cut  off  from  their  perfect  workings,  and  lose  them,  so \nthat  they  are  unable  to  fulfil  the  necessary  requirements  of  Nature.  Never- \ntheless this  spirit  has  in  it  the  virtue  of  removing  cancer,  fistulas,  and  other \nsimilar  ulcers,  especially  those  which  are  of  its  own  nature,  and  which  do  not \nexceed  the  degree  which  God  and  Nature  have  given  to  it. \n\nCHAPTER  VIII. \n\nConcerning  the  Spirit  of  Saturn. \n\nThe  spirit  of  Saturn  is  concrete  and  formed  from  a  dry,  dark,  cold \nadmixture  of  elements.  Hence  it  results  that,  amongst  all  others,  it  has  the \nleast  power  of  remaining  and  living  in  the  fire.  When,  however,  Sol  and \nLuna  have  to  be  proved  and  purified,  Saturn  is  added  to  them,  and  this  has  the \neffect  of  thoroughly  purging  them.  Nevertheless,  it  is  of  that  nature  that  it \ntakes  away  their  malleability.!  It  has  the  same  effect  on  men,  with  great \npains,  as  Jupiter  and  Mars.  Being  mixed  with  cold,  it  cannot  act  mildly.  |  It \nhas  the  very  greatest  powers  and  virtues,  whereby  it  cures  fistulas,  cancer, \nand  similar  ulcers,  which  come  under  its  own  degree  and  nature.  It  drives \nthe  same  kind  of  diseases  from  man  as  it  expels  impurities  from  Luna.  But  if \nit  does  not  go  out  altogether  at  the  same  time,  it  brings  more  harm  than  it \ndoes  good.  Conseqviently,  whoever  would  use  it  must  know  what  diseases  it \ncures,  against  what  it  should  be  taken,  and  what  effects  Nature  has  assigned \nto  it.      If  this  be  well  considered  it  can  do  no  harm. \n\nCHAPTER  IX. \n\nConcerning  the  Gross  Spirit  of  Mercury. \n\nThe  spirit  of  Mercury,  which  is  only  subjected  to  the  spirits  above,  has  no \ndeterminate  or  certain  form  in  itself.  Hence  it  happens  that  it  admits  every \nmetal,  just  as  wax  receives  all  seals,  of  whatever  form.  So  this  dense \nelementary  spirit  may  be  compared  to  the  other  spirits  of  the  metals.  For  if \nit  receive  into  itself  the  spirit  of  Sol,  Sol  will  be  produced  from  it ;  if  Luna, \nLuna  ;  and  in  like  manner  it  does  with  the  other  metals.  It  agrees  with  them \nand  takes  their  properties  to  itself.      For  this  reason,   so   far  as   relates  to  its \n\n\n*  By  mixture  with  other  metals  it  corrupts  and  decomposes  them,  especially  Luna,  and  only  with  great  labour'can \nit  be  separated  therefrom. \u2014 Ibid. \n\n\\  It  leaves  them  broken  and  decomposed  after  washing. \u2014 Ibid. \n\nt  It  distorts  the  limbs  .  .  \u00ab  with  more  severe  pains  than  even  tin  and  iron ;  but  seeing  that  this  spirit  is \ncoagulated  with  a  much  more  intense  cold  than  others,  it  does  not  act  so  violently. \u2014 Ibid. \n\n\nI  I \n\n!  I \n\n80       T/ie  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nbody,  it  is  appropriated  to  the  spirits  spoken  of  above,  just  as  a  woman  to  a \nman.  For  Sol  is  the  body  of  Mercury,  save  only  that  Sol  fixes  Mercury  and \nbecomes  fixed.  The  common  Mercury  is  inconstant  and  volatile  ;  nevertheless \nit  is  subject  to  all  the  abovementioned  ;  and  generates  again  not  only  the \naforesaid  metallic  spirits  and  tinctures,  but  the  metal  itself  by  which  the \nbeforenamed  tinctures  arrive  at  their  working.  But  if  moderation  be  not \nobserved  it  is  impossible  to  perfect  a  tincture  of  this  kind.  If  the  fire  which \nouijht  to  vivifv  this  tincture  be  too  fierce,  the  operation  will  be  fruitless  ;  and \nso  if  it  be  too  weak.  Therefore  it  is  necessary  at  this  point  to  know  what  is \nthe  mean  in  this  Art,  and  what  powers  and  properties  it  has  ;  also  by  what \nmeans  it  is  to  be  ruled,  and  how  to  tinge  the  tinctures,  or  bring  them  to  their \nperfect  operation,  so  that  they  may  germinate  and  become  apparent.  Witii \nthese  few  words  we  would  conclude  this  first  tract.* \n\n\n\u00ab  It  is  prepared,  then,  so  far  as  the  body  is  concerned,  from  the  aforesaid  spirits,  just  as  his  wife  is  prepared  for  a \nhusband,  not  by  corporeal  admixture,  but  when  the  spirit  has  been  educed  from  its  own  metal  and  projected,  after \npreparation,  into  Mercury,  then  at  length  it  exhibits  its  transmutation.  -Ibid. \n\n\nThe  End  of  the  First  Treatise. \n\n\nTHE    SECOND    TREATISE. \n\n\nConcerning  the  Philosopher's  Mercury,  and  the  Medium  of  Tinctures. \n\nIN  the  first  treatise  we  have  written  concerning-  the  spirits  of  the  metals, \ntheir  tinctures,  etc.,  making  clear  their  properties  and  natures,  and  what \neach   separate  metal  generates.      In  this  second  we  will  treat  of  the \nmedium  of  tinctures,  that  is,  the  Philosophers'  Mercury,   whereby  are  made \ntinctures  and  fermentations  of  the  metals ;  in  seven  chapters,  as  follows  : \u2014 \n\nCHAPTER    I. \n\nFrom  what  Tinctures  and  Leavens  are  Made. \n\nWhoever  wishes  to  have  a  tincture  of  the  metals,  must  take  Philosophers' \nMercury,  and  project  it  to  its  own  end  ;  that  is,  into  the  quick  mercury  from \nwhence  it  proceeded.*  Hence  will  ensue  that  the  Philosophers'  Mercury  will  be \ndissolved  in  the  quick  mercurj-,  and  shall  receive  its  strength,  so  that  the \nPhilosophers'  .Mercury  shall  kill  the  quick  mercurj'  and  render  it  fixed  in  the \nfire  like  itself.  For  there  is  between  these  two  mercuries  as  much  agreement \nas  between  a  man  and  his  wife.  They  are  both  produced  from  the  gross \nspirits  of  metals,  except  that  the  body  of  Sol  remains  fixed  in  the  fire,  but \nthe  quick  mercury  is  not  fixed.  The  one,  however,  is  appropriated  to  the \nother  as  grain  or  seed  to  the  earth,  which  we  will  illustrate  by  an  example, \nthus  :  If  anyone  has  sown  barley  he  will  gather  barley ;  if  corn,  corn,  etc. \nNone  otherwise  is  it  in  this  Art.  If  anyone  sows  Sol  he  will  gather  gold, \nwhile  from  Luna  he  will  collect  silver,  and  so  with  regard  to  the  other  metals. \nIn  this  way  we  say  here  tinctures  are  produced  from  the  metals,  that  is, \nfrom  the  Philosophers'  Mercury  and  not  from  quick  mercury.  But  this \nproduces    the    seed    which    it    had    before   conceived.! \n\n\u2022  Notwithstanding,  the  tincture  of  mercury  is  a  supreme  secret. \u2014 De  Vlcerum  Cur,ttiont^  c.  lo. \n\nt  The  dead  wife  of  the  metal,  like  an  uncultivated  field  or  soil,  if  it  be  macerated  or  revivified  by  the  philosophic \nplough  (the  wife  remaining  fixed  and  incorrupt  during  the  process),  it  is  united  to  the  aforesaid  corporal  spirit  by  the \ngrades  of  fire,  into  its  own  nature  and  substance,  and  this  with  the  dead  body  of  the  metal  Now,  this  cannot  be  done \nwith  the  crass  spirit  of  mercury.  .\\nd  although  the  mercury  or  quicksilver  of  Sol  exists  and  is  fixed,  nevertheless  the \ncommon  mercury*,  not  as  yet  fixed,  never  attains  to  resurrection.  For  the  resurrection  of  the  metals  is  an  immortal \nregeneration,  and  the  medium  whereby  tinctures  of  this  kind  are  .advanced  to  their  generation.  On  this  account, \ntherefore,  it  cannot  be  united  to  dead  bodies  so  as  to  bring  about  their  fixation,  but  only  to  extracted  spirits,  as  lo  those \ncorporeal  ones  above-mentioned,  which  are  subject  to  the  metals  just  as  common  mercury  is  to  all  metallic  spirits.  The \ncrass  spirit  of  mercury  can  no  more  generate  this  tincture  in  its  substance  than  a  concubine  can  bring  forth  legitimate \noffspring  In  the  same  way  must  it  be  judged  concerning  the  crass  spirit  of  mercury,  until  the  metallic  and  corporal \nspirit  is  produced  by  means  of  the  natural  matter.  Without  this  medium  it  will  be  impossible  for  anything  good  or  per- \nfect to  be  accomplished  in  tinctures  of  this  kind.  Moreover,  if  the  fire  be  too  intense  it  cannot  generate  ;  if  too  slack, \nthe  same  result  ensues. \u2014 De  Transmutationibus  MetaUimwt^  c.  lo. \n\nG \n\n\n82       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nCHAPTER    II. \n\nConcerning  the  Conjunction  of  the  Man  with  the  Woman. \n\nIn  order  that  the  Philosophers'  Mercury  and  the  quick  mercury  may  be \njoined,  and  this  latter  united  with  the  fixed,  it  must  of  necessity  be  known  how \nmuch  of  it  must  be  taken,  since  more  or  less  than  the  proper  quantity  may \nhinder  or  altogether  destroy  the  whole  business.  For  by  superfluity  the  seed  is \nsuffocated,  so  that  it  cannot  live  until  it  is  fixed  by  the  Philosophers'  Mercury. \nBut  by  defect,  since  the  body  cannot  be  altogether  dissolved,  it  is  also  destroyed \nso  that  it  is  able  to  produce  no  fruit.  Wherefore  it  should  be  clearly \nascertained  how  much  of  the  one  and  the  other  ought  to  be  taken,  if,  indeed, \nthe  artificer  would  bring  this  work  to  its  legitimate  end.  Let  the  receipt  be \nas  follows,  namely  :  Take  one  part  to  two,  or  three  to  four,  and  you  will  not \nerr,  but  will  arrive  at  the  desired  end. \n\nCHAPTER    III. \n\nConcerning  the  form  of  the  Glass  Instruments. \n\nWhen  the  matter  has  been  rightly  joined,  it  is  necessary  that  you  should \nhave  properly-proportioned  glass  vessels,  neither  larger  nor  smaller  than  is \nright.  If  they  are  too  large,  the  woman,  that  is,  the  phlegm,  is  dispersed, \nwhence  it  ensues  that  the  seed  cannot  be  born  ;  where  they  are  too  small  the \ngerm  is  suffocated  so  that  it  cannot  come  to  fruit,  just  as  when  seed  is  sown \nunder  a  tree,  or  among  thorns,  it  cannot  germinate,  but  perishes  without  fruit. \nNo  slight  error,  therefore,  may  arise  through  the  vessels  ;  and  when  once  this \nhas  occurred  it  cannot  again  be  remedied  in  the  same  operation,  nor  can  it \narrive  at  a  satisfactory  issue.  Wherefore  note  what  follows,  namely,  that  you \ntake  three  ounces  and  a  half  and  four  pounds  ;  thus,  having  proceeded  rightly, \nyou  will  save  the  matter  from  being  dispersed,  and  prevent  the  phlegm,  or  the \ngermination,  from  being  impeded. \n\nCHAPTER    IV. \n\nConcerning  the  Properties  of  Fire. \n\nAfter  you  have  placed  the  matter  in  the  proper  vessels,  you  will  cherish  it \nwith  natural  heat,  so  that  the  outside  shall  not  exceed  the  inside.  For  if  the \nheat  be  excessive,  no  conjunction  will  take  place,  because  by  the  intense  heat \nthe  matter  is  dispersed  and  burnt,  so  that  no  advantage  arises  from  it. \nOn  this  account  the  mid  region  of  the  air  has  been  arranged  by  Nature \nbetween  heaven  and  earth ;  otherwise  the  sun  and  the  stars  would  burn  up \nall  the  creatures  on  the  earth,  so  that  nothing  could  be  produced  from  it. \nTake  care,  therefore,  that  between  the  matter  and  the  fire  you  interpose  an \nairy  part  of  this  kind,  or  a  certain  distance.  In  this  way  the  heat  will  not \neasily  be  able  in  any  way  to  do  injury,  nor  to  disperse,  and  still  less  to  burn. \nFor  if  the  heat  be  insufficient  neither  will  the  spirit  rest  acting  in  no  way  upon \n\n\nConcerning  the  Spii-its  of  the  Playlets.  %'^ \n\nits  own  humidity  ;  so  it  will  be  dried  or  fixed.  For  the  spirits  of  metals  are  of \nthemselves  dead,  and  rest,  and  can  effect  nothing  unless  they  are  vitalised. \n\u25a0None  otherwise. in  the  great  world  the  seed  cast  into  the  earth  is  dead,  and \ncannot  grow  of  itself  unless  it  be  vitalised  by  the  heat  of  the  sun.  In  the  very \nfirst  place,  therefore,  is  it  necessary  to  build  the  fire  for  this  work  in  just \nproportion,  neither  too  large  nor  too  small ;  otherwise  this  work  will  never \nbe  carried  on  to  its  desired  and  perfect  end. \n\nCHAPTER   V. \n\nConcerning  the  Signs  which  appe.ar  in  the  Union  of  Conjunction. \n\nWhen  the  regimen  of  the  fire  is  moderated,  the  matter  is  by  degrees \nmoved  to  blackness.  Afterwards,  when  the  drj-ness  begins  to  act  upon  the \nhumidity,  various  flowers  of  different  colours  simultaneously  rise  in  the  glass, \njust  as  they  appear  in  the  tail  of  the  peacock,  and  such  as  no  one  has  ever  seen \nbefore.  Sometimes,  too,  the  glass  looks  as  though  it  were  entirely  covered  with \ngold.  When  this  is  perceived,  it  is  a  certain  indication  that  the  seed  of  the  man \nis  operating  upon  the  seed  of  the  woman,  is  ruling  it  and  fixing  it.  That  is,  the \nfixed  Mercury  acts  on  the  quick,  and  begins  to  embrace  it.  Afterwards,  when \nthe  humidity  has  died  out  before  the  process  of  drj-ing,  those  colours  disappear, \nand  the  matter  at  length  begins  to  grow  white,  and  continues  to  do  so  until  it \nattains  the  supreme  grade  of  whiteness.  In  the  very  first  place,  care  should  be \ntaken  not  to  hasten  the  matter  unduly,  according  to  the  opinion  of  those  who \nthink  that  such  a  process  is  in  all  respects  like  what  is  perceived  in  the  growth \nof  corn,  or  in  the  production  of  a  human  being,  the  latter  process  occupying \nnine  months,  the  former  ten  or  twelve.  Sol  and  Luna  do  not  ripen  so  soon, \nor  are  born  so  soon,  as  the  child  from  its  mother's  womb,  or  the  grain  from \nthe  womb  of  the  earth.  The  higher  and  more  perfect  anything  is  and  should \nbe  in  its  nature,  the  longer  time  is  necessary  for  its  production.  For  it  should \nbe  known  that  everything  which  is  born  quickly  perishes  quickly.  Both  herbs \nand  men  afford  a  proof  of  this.  In  proportion  as  they  are  quickly  produced  or \nborn  is  their  life  short.  It  is  not  so  with  Sol  and  Luna ;  but  they  have  a  more \nperfect  nature  than  men  ;  whence  it  ensues  that  they  exhibit  a  long  life  for \nmen  and  preserve  them  from  many  accidental  diseases. \n\nCHAPTER   VI. \n\nConcerning  the  Knowledge  of  the  Perfect  Tincture. \n\nIn  the  preceding  chapter  we  have  said  how  the  matter  itself  is  graduated. \nIn  this  we  will  make  clear  by  what  means  it  may  be  recognised  when  it  is \nperfect.  Do  this  :  When  the  White  Stone  of  Luna  stands  forth  in  its  white- \nness, separate  a  morsel  from  it  with  the  forceps,  and  place  it  glowing  over  the \nfire  on  a  plate  of  copper.  If  the  Stone  emits  smoke  it  is  not  yet  perfect,  where- \nfore it  must  be  left  longer  in  decoction,  until  it  comes  to  the  grade  of  a  perfect \nStone.  But  if  it  emits  no  smoke,  you  may  believe  it  to  be  perfect.  In  the \nsame  way  proceed  with  the  Red  Stone  of  Sol  in  its  due  gradation. \n\n\n84       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nCHAPTER   VII. \n\nConcerning  the  Augmentation  or  the  Multiplying  of  Tinctures. \n\nWhen  you  wish  to  augment  or  to  multiply  the  tincture  which  you  have \nfound,  join  it  again  with  the  common  mercury.  Proceed  in  all  respects  as \nbefore,  and  it  will  tinge  a  hundredfold  more  than  it  did  previously.  You  can \nrepeat  this  as  often  as  you  wish,  so  as  to  have  as  much  of  the  matter  as  you \ndesire.  The  longer  it  remains  in  the  fire,  the  more  highly  graduated  it  be- \ncomes, so  that  one  part  of  it  will  transmute  an  infinite  number  of  parts  of \nquick  mercury  into  the  best  Luna  and  the  most  perfect  Sol.  Thus  you  have \nthe  whole  process  from  the  beginning  to  the  end.  With  these  few  words  we \nwill  conclude  this  second  treatise,  and  will  now  begin  the  third. \n\n\nThe  End  of  the  Second  Tre.\\tise. \n\n\nTHE    THIRD    TREATISE. \n\n\nIN  the  second  treatise  we  have  described  the  method  by  wiiich  the  tinctures \nor  fermentations  should  be  produced.      In    this   third   we   will   say  how \nthe  tinctures  of  Sol  and    Luna  are  made.     This  we  shall  make  clear  at \nsufficient  length,  and  in  what  manner  Sol,  with  the   other  planets,  should  be \nproduced,  namely,  with  the  furnace  and  fire. \n\n-    CHAPTER   I. \n\nConcerning  the  Building  of  the  Furn.\\ce,  with  the  Fire. \n\nMercurius  Hermes  Trismegistus  says  that  he  who  perfects  this  Art  creates \na  new  world.  For  in  the  same  way  as  God  created  the  heaven  and  the  earth, \nthe  furnace  with  its  fire  must  be  constructed  and  regulated,  that  is  to  say,  in \nthe  following  manner  :  First,  let  a  furnace  be  built  at  a  height  of  six  palms, \nwith  the  fingers  and  thumb  extended,  but  in  breadth  only  one  palm  ;  round \nwithin  and  plain,  so  that  the  coals  may  not  adhere  to  it.  .At  the  bottom  let  a \nlittle  mound  be  raised,  sloping  on  all  sides  to  the  border.  Let  holes  be  left \nopen  underneath,  four  fingers  in  breadth,  and  to  each  hole  let  its  own  furnace \nbe  applied  with  a  copper  cauldron,  which  contains  water.  Then  take  the  best \nand  most  lasting  coals,  and  break  them  into  lumps  the  size  of  a  walnut.  With \nthese  fill  the  long  furnace,  which  must  then  be  closed,  so  as  not  to  burn  out. \nAfterwards,  add  coals  below,  right  up  to  the  holes.  If  the  fire  is  too  great, \nput  a  stove  before  it :  if  too  little,  let  the  coals  be  stirred  with  an  iron  rod, \nthat  they  may  meet  the  air  and  the  heat  may  be  increased.  In  this  way  you \nwill  be  able  to  regulate  the  fire,  according  to  the  true  requirements  of  its \nnature,  so  that  it  shall  not  be  excessive  or  defective,  but  adapted  to  the  move- \nment of  the  matter.  This  is  compared  to  the  firmament.  .And  there  is  another \nfirmament  in  this  place,  namely,  the  matter  contained  in  the  glass.  .After \nthese  things  follows  the  form  of  the  world.  The  furnace  then  is  to  be  placed \nas  the  sun  in  the  great  world,  which  affords  light,  life,  and  heat  to  the  whole \nfurnace  itself,  and  to  all  the  instruments  and  other  things  which  it  encloses. \n\nCHAPTER  II. \n\nConcerning  the  Conjunction  of  the  Man  with  the  Woman. \n\nSince  we  have  treated  of  the  furnace  in  which  the  tinctures  are  to  be  pre- \npared, and  of  the   fire,  we  now  propose  to  describe  more  at  length  how  the \n\n\n86      TJie  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nman  and  the  woman  meet  and  are  joined  together.  This  is  the  manner.  Take \nPhilosophers'  Mercury,  prepared  and  purified  to  its  supreme  degree.  Dis- \nsolve this  with  its  wife,  that  is  to  say,  with  quick  mercury,  so  that  the  worrian \njTiay  dissolve  the  man,  and  the  man  may  fix  the  woman.  Then,  just  as  the \nhusband  loves  his  wife  and  she  her  husband,  the  Philosophers'  Mercury \npursues  the  quick  mercury  with  the  most  supreme  love,  and  their  nature  is \nmoved  with  the  greatest  affection  towards  us.  So  then  each  Mercury \nis  blended  with  the  other,  as  the  woman  with  the  man,  and  he  with \nher,  so  far  as  the  body  is  concerned,  to  such  an  extent  that  they \nhave  no  diflf'erence,  save  as  regards  their  powers  and  properties,  seeing \nthe  man  is  fixed,  but  the  woman  volatile  in  the  fire.  For  this  reason,  the \nwoman  is  united  to  the  man  in  such  a  way  that  she  dissolves  the  man, \nand  he  fixes  her  and  renders  her  constant  in  every  consideration  as  a  conse- \nquence. Conceal  both  in  a  glass  vessel,  thoroughly  fastened,  so  that  the \nwoman  maj'  not  escape  or  evaporate  ;  otherwise  the  whole  work  will  be \nreduced  to  nothing. \n\nCHAPTER    III. \n\nCONCERXIXG   THE    COPULATION    OF    THE    MaN    WITH    THE    WOMAN,   ETC. \n\nWhen  you  have  placed  the  husband  and  the  wife  in  the  matrimonial  bed, \nin  order  that  he  may  operate  upon  her  and  impregnate  her,  and  that  the  seed \nof  the  woman  may  be  coagulated  into  a  mass  b)'  the  seed  of  the  man,  without \nwhich  she  can  bring  forth  no  fruit,  it  is  necessary  that  the  man  should  perform \nhis  operation  on  the  woman. \n\nCHAPTER  IV. \n\nConcerning  the  Philosophic  Coition  of  the  Husband  with  His  Wife. \n\nAs  soon  as  you  see  the  woman  take  a  black  colour,  know  for  a  certainty \nthat  she  has  conceived  and  become  pregnant  :  and  when  the  seed  of  the  man \nembraces  the  seed  of  the  woman,  this  is  the  first  sign  and  the  key  of  this  whole \nwork  and  Art.  Therefore  preserve  a  continuous  natural  heat,  and  this  blackness \nwill  appear  and  disappear  through  being  consumed,  as  one  worm  eats  another, \nand  goes  on  consuming  until  not  one  is  still  left. \n\n\nCHAPTER   V. \n\nConcerning  the  Black  Colour. \n\nAs  soon  as  the  blackness  appears  and  is  manifest,  it  may  be  known  that \nthe  woman  has  become  impregnated.  But  when  the  peacock's  tail  begins  to \nappear,  that  is,  when  many  and  various  colours  shall  be  seep  in  the  glass,  it \nis  a  sign  that  the  Philosophers'  Mercury  is  acting  on  the  common  mercury, \nand  extending  its  wings  until  it  shall  have  conquered.  When,  therefore,  the \ndry  acts  on  the  moist  these  colours  appear. \n\n\nConcerning  the  Spirits  of  the  Planets.  87 \n\nCHAPTER  VI. \n\nConcerning  the  Bud  appearing  in  the  Glass. \n\nWhen  you  have  seen  the  difTerent  colours,  it  is  necessary  that  you  persevere \nin  the  work,  by  constantly  continuing  the  fire,  until  the  peacock's  tail  is  quite \nconsumed,  while  the  matter  of  Luna  becomes  white  and  glittering'  as  snow,  and \nthe  vessel  attains  its  degree  of  perfection.  Then  at  length  you  may  break  off  a \nmorsel  of  the  regulus,  and  place  it  on  a  heated  copper  plate.  If  it  remains  firm \nand  fixed  there,  and  tinges  it,  then  it  is  a  fermentation  brought  to  the  highest \nperfection  of  Luna.  That  King  has  strength  and  power,  not  only  for  transmuting \nmetals,  but  also  for  healing  all  infirmities.  He  is  a  King  worthy  to  be  praised, \nand  adorned  with  many  virtues,  and  so  great  power,  that  he  transmutes  Venus, \nMars,  Jupiter,  Saturn,  and  Mercury  into  Luna,  which  will  stand  all  tests.  He \nalso  frees  the  bodies  of  men  from  an  infinite  number  of  diseases,  as  fevers, \nthe  falling  sickness,  leprosy,  the  gallic  disease,  and  many  mineral  ailments \nwhich  no  herbs  or  roots,  or  anything  of  that  kind,  can  remove.  Whoever \nuses  constantly  this  medicament,  prepares  for  himself  a  fixed,  long,  and \nhealthy  life. \n\nCHAPTER  VH. \n\nConcerning  the  Red  Colour. \n\nAfter  the  King  has  assumed  his  perfect  whiteness,  the  fire  must  be  con- \ntinued perseveringly,  until  the  whiteness  takes  a  yellow  tint,  this  beings  the . \ncolour  which  succeeds  the  white  ;  for  so  long  as  any  heat  acts  on  the  white \nand  drj'  matter,  the  longer  such  action  lasts,  the  more  is  it  tinted  with  yellow \nand  saffron  colour,  until  it  arrives  at  redness,  like  the  colour  of  a  rubj-.  Then \nat  last  the  fermentation  is  prepared  for  gold,  and  the  oriental  King  is  born, \nsitting  in  his  seat,  and  powerful  above  all  the  princes  of  this  world. \n\nCHAPTER  VHL \n\nConcerning  Increase  and  Multiplication. \n\nThe  multiplying  of  this  fermentation  should  be  noted,  which  is  performed \nin  the  following  manner.  Let  it  be  dissolved  in  its  own  moisture,  and  after- \nwards subjected  to  the  regimen  of  fire  as  before.  It  will  act  on  its  own \nhumidity  more  quickly  than  it  previously  did,  and  will  transmute  into  its  own \nsubstance,  just  as  a  little  leaven  seems  to  transmute  into  leaven  the  whole  of  a \nlarge  quantity  of  flour.  Wherefore  it  is  an  unspeakable  treasure  on  the  earth, \nof  which  the  universe  has  not  the  equal,  as  Augurellus  witnesses. \n\nConclusion. \n\nThis  secret  was  accounted  by  the  old  Fathers  who  possessed  it  as  among \nthe  most  occult,  lest  it  should  get  into  the  hands  of  wicked  men,  who  by  its  aid \nwould  be  able  more  abundantly  to  fulfil  their  own  wickedness  and  crimes.  We, \ntherefore,  ask  you,  w  hoever  have  attained  to  this  gift  of  God,  that,  imitating \n\n\n88       The  Hennciic  and  Alchemical   IVriiiiigs  of  Pai'acelsiis. \n\nthese  Fathers,  you  will  treat  and  preserve  this  divine  mystery  in  the  most  secret \nmanner  possible,  for  if  you  tread  it  under  foot,  or  scatter  your  pearls  before \nswine,  be  sure  that  you  will  hear  pronounced  against  you  the  severe  sentence \nof  God,  the  supreme  avenger. \n\nBut  to  those  who,  by  the  special  grace  of  God,  abstain  most  from  all \nvices,  this  Art  will  be  more  constantly  and  more  fully  revealed  than  to  any \nothers.  For  with  a  man  of  this  kind  more  wisdom  is  found  than  with  a  thou- \nsand sons  of  the  world,  by  whom  this  Art  is  in  no  way  discovered. \n\nWhoever  shall  have  found  this  secret  and  gift  of  God,  let  him  praise  the \nmost  high  God,  the  Father  and  Son,  with  the  Holy  Spirit.  And  from  this  God \nalone  let  him  implore  grace,  by  which  he  may  be  able  to  use  that  gift  to  God's \nglory  and  to  the  good  of  his  fellow-man.  The  merciful  God  grant  that  this  may \nbe  so  for  the  sake  of  Jesus  Christ  His  Son,  and  our  Saviour  ! \n\n\nHere  ends  the  Book  concerning  the  Spirits  of  the  Planets. \n\n\nTHE    ECONOMY    OF    MINERALS.* \nElsewhere  called  the  Genealogy  of  Minerals. \n\n\nPREFACE    TO    THE    READER. \n\nALTHOUGH  order  seems  to  demand  that  we  should  have  treated  of  the \ngeneration  of  minerals  and  metals  before  speaking'  of  their  transmu- \ntations :  still,  since  theory  cannot  be  more  lucidly  taught  than  by  its \npractice,  I  have  thought  it  best  for  those  who  study  this  art  to  begin  from  the \nvery  beginning.  For,  above  all  else,  Alchemy  is  a  subject  which  is  not  com- \nprised in  mere  words,  but  only  in  elaborate  facts  ;  just  as  is  the  case  with  the \nrest  of  those  arts,  familiarity  with  which  is  gained  rather  by  putting  them  in \npractice  than  by  any  mere  demonstrations.  It  is  true  that  these  demonstra- \ntions do  a  very  great  deal  for  those  who  are  some  way  advanced  rather  tl\\an \nfor  initiates.  For  these  it  is  best  that  from  the  very  first  they  should  have  a \nfinger  in  the  pie  (as  the  saying  is),  and  gradually  learn  from  the  very  mistakes \nthey  make.  Nobody  ever  acquired  even  the  easiest  art  without  making  such \nblunders  ;  and  certainly  no  one  will  be  able  to  follow  up  Alcherny  without \nmaking  mistakes  before  he  gets  at  the  truth.  No  one,  again,  will  ever  enter \nthe  true  path  so  long  as  he  holds  back  from  the  goal  through  fear  of  making \na  false  step,  or  fails  to  correct  his  own  errors  by  imitating  the  course  of \nNature.  It  will  not  be  so  easy  to  learn  if  we  fail  to  compare  alchemical  with \nnatural  methods.  So,  then,  it  was  thought  well  to  let  artificial  Alchemy \nprecede  the  natural,  so  that  we  may  recall  those  who  are  venturing  forth  in \nthis  art  to  the  genealogy  of  minerals,  as  if  to  a  safe  anchorage.  It  seemed \nopportune,  nay,  even  necessary,  to  provide  some  such  anchorage  for  this  pur- \npose in  the  case  of  those  who  are  studying  Alchemy. \n\n\nCHAPTER   I. \n\nConcerning  the  Generation  of  Minerals. \n\nWhen  I   had  most  carefully  read   through   the  writings  of  the  ancients \nconcerning  the  generation    of   minerals,    I    found    that   they  had  not  under- \n\n\"  This  treatise  in  the  recension  here  chosen  for  tr.inslation  is  not  found  in  the  Geneva  folio,  and  is  translated  from \nanother  collection  of  the  works  of  Paracelsus,  namely,  the  Frankfort  8vo.  of  158^.  A  corresponding  treatise,  entitled  />*- \nMinerniibits,  which  is  included  in  the  Geneva  edition,  goes  over  much  the  same  ground,  and  is,  indeed,  in  parts  identical \nwith  that  given  in  the  text.  Uut  at  the  same  time,  it  has  differences  sufficiently  marked  to  require  that  both  vcniions \nshould  he  provided  .  It  will,  accordingly,  lie  found  In  an  appendix  at  the  end  of  this  volume,  under  the  title  of  A  Uook \nabout  Minerals, \n\n\ngo       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nstood  the  ultimate  matter  thereof,  and,  in  consequence,  much  less  did \nthey  understand  the  primal  matter.  If  the  beginning  of  any  matter  is \nto  be  described,  its  end  should  first  of  all  be  noted  down.  I  therefore \ndetermined  first  of  all  to  lay  before  you  the  ultimate  matter  of  minerals,  and \nfrom  this  you  will  easily  understand  the  primal  matter  whence  they  derive \ntheir  origin.  We  may  bring  forward  an  example  from  Medicine,  where  a \ndisease  has  to  be  studied  from  its  issue  and  not  from  its  origin.  Of  this \nlatter  there  is  no  knowledge,  because  it  was  secretly  introduced,  and  he  who \nobserves  it  is  virtually  blind.  But  the  end  is  visible  from  the  issue  towards \nwhich  we  see  that  disease  tending,  as  though  towards  a  mark  set  up  for  it  to \naim  at.  Now  a  thing  cannot  be  better  judged  than  by  getting  to  know  for \nwhat  end  it  was  created  by  God ;  otherwise  it  will  often  happen  that  the  true \nuse  of  this  creation  of  God  turns  to  its  abuse.  Whosoever,  therefore,  under- \ntakes any  work  with  anything  ought  thoroughly  to  understand  that  with  which \nhe  works,  so  that  he  may  accomplish  his  task  in  the  order  prescribed  by  God, \nlest  on  account  of  his  imperfect  knowledge  or  utter  ignorance  of  the  matter, \nthmgs  may  turn  out  ill,  and  the  devil's  work  rather  than  God's  be  done, \nthrough  abuse  of  the  matter  and  of  appliances.  For  a  rough  example,  take \nthe  case  of  an  axe  or  club  in  the  hand  of  a  man  who  does  not  know  how  to \nuse  the  one  or  the  other.  They  become  mere  instruments  of  destruction.  He \nalone  should  handle  such  tools  who  knows  how  to  use  them,  and  how, \nout  of  the  material  he  has,  to  construct  something  that  shall  be  to  his \nneighbour's  benefit,  and  preserve  that  material  for  the  purpose  for  which  God \ncreated  it.  On  this  account  God  wills  that  everything  He  has  created  should \nbe  possessed  by  one  who  knows  how  to  use  it  ;  and  every  man  ought  to  apply \nhimself  to  that  pursuit  whereto  he  feels  in  his  own  conscience  called,  and  not \nto  learn  some  other  fanciful  thing  suggested  by  the  devil. \n\nKnow,  then,  that  the  ultimate  and  also  the  primal  matter'-^'  of  everything  is \nfire.  This  is,  as  it  were,  the  key  that  locks  the  chest.  It  is  this  which  makes \nmanifest  whatever  is  hidden  in  anything.  In  this  place,  then,  we  understand \nby  the  ultimate  matter  of  everything  that  into  which  it  is  dissolved  by  fire  ;  so \nthat  among  the  three  universal  things  which  I  have  discussed  elsewhere  in \ndifferent  places,  this  should  he  regarded  as  the  first  and  predominating  one.  Vou \nhave  an  illustration  in  the  case  of  a  metal  dissolved  in  the  fire.  It  at  once  makes \nit  clear  that  its  first  beginning  was  Mercurial  Water,  not  Sulphur,  since  its \nresolution  is  not  accompanied  with  flame,  as  would  be  the  case  with  resins. \nIt  is  also  proved  not  to  be  Salt,  because  the  first  sign  of  its  resolution  is  not  a \ncrumbling  besides  liquefaction  and  flame,  as  would  be  the  case  with  earth \nand  stones.     Every  metal,  it  is  true,  contains  within  itself  Sulphur  and  Salt, \n\n\n\u2022  I  call  the  ultimate  matter  of  anything  that  state  in  which  the  suhstancehas  reached  its  highest  grade  of  exaltation \nand  perfection,  as,  for  example,  gold,  when  it  h.as  Ueen  separated  from  all  superfluities,  foreign  matter,  etc.,  and  remains \nin  its  pure  virtue,  without  any  admixture,  h.as  been  educed  into  its  ultimate  mM^a.\u2014Chirurgiii  Mugnn,  Pt.  II.,  Tract \nII.  c,  II.  I'\"or  example,  every  body  m.lde  from  the  first  matter  is  compelled  to  metamorphose  into  the  ultimate  mat- \nter. Thus  the  gre.at  ultimate  matter  h.as  it*  beginning  in  the  end  of  the  increase  of  the  first  matter.  -  Ilfui.,  IV.rt  III., \nLib.  111. \n\n\nThe   Economy  of  Minerals.  91 \n\nbut  Mcrcurj'  holds  the  principal  place  therein.  Now,  it  has  seemed  good  to \nGod  to  create  water  an  element,  and  that  from  it  should  be  every  day  produced \nminerals  for  the  use  of  men.  Thus  it  becomes  the  mother  of  those  things \nwhich  are  developed  in  her,  as  it  were  in  her  matrix;  that  is  to  say,  Mineral \nFire,  Salt,  and  Mercury  are  formed  into  metals,  stones,  and  all  mineral \nsubstance,  albeit  the  offspring  is  quite  unlike  the  mother.  In  this  way  the \nMost  High  has  created  all  things  with  their  own  nature :  the  birds  of  the  air \nfor  one  purpose,  which  is  different  from  that  of  the  fishes  in  the  sea.  And  so \nof  the  rest.  Everything  is  to  be  committed  to  His  divine  will.  Who  makes \neverj'thing  as  it  is,  and  wills  that  what  He  makes  shall  be  eternal.  As,  therefore, \nwater  is  not  like  its  metallic  offspring,  nor  the  son  like  the  mother,  in  the  same \nway  the  earth  itself  is,  as  it  were,  wood  and  not  wood,  because  it  comes  from \nthat  same  source.  In  the  same  way,  stone  and  iron  are  produced  from  water, \nwhich,  however,  becomes  such  water  as  never  before  existed  :  and  the  earth, \ntoo,  becomes  something  which  in  itself  it  is  not.  So  also  man  must  become \nthat  which  he  is  not.* \n\nIn  a  word,  whatever  is  to  pass  into  its  ultimate  matter  must  become \nsomething  different  from  what  its  origin  was\u2014 varied  and  diverse,  though  from \none  mother.  Thus  God  willed  to  be  One  in  all,  that  is,  to  be  the  one  primal \nand  ultimate  matter  of  all  things.  He  is  such,  and  so  wonderful,  an  original \nartificer  of  all  things  as  never  has  existed,  nor  will  another  ever  exist.  As, \nthen,  you  have  now  heard  so  far  concerning  the  mother  of  the  minerals,  we \nwill  in  the  sequel  teach  you  more  fully.  The  ancients  have  falsely  written \nthat  this  is  the  earth  ;  but  they  have  never  been  able  to  prove  it. \n\nCHAPTER   II. \n\nConcerning  the  Ultimate  and  Primal  Matter  of  Minerals. \n\nThe  first  principle  with  God  was  the  ultimate  matter  which  He  Himself \nmade  to  be  the  primal,  just  as  a  fruit  which  produces  another  fruit.  It  has \nseed  ;  and  this  seed  ranks  as  primal  matter.  Likewise,  out  of  the  ultimate \nmatter  of  minerals  the  primal  element  was  made,  that  is,  it  was  made  into \nseed,  which  seed  is  the  element  of  water.  This  resolves  it,  so  that  it  becomes \nwater.  It  has  been  entrusted  to  it  by  Nature,  or  so  arranged  that  it  should \nproduce  the  ultimate  matter,  and  this  is  in  water.  Nature,  therefore,  takes \nunder  its  own  power  and  separation  whatever  there  is  in  water  ;  and  what- \never relates  to  a  metal  it  puts  on  one  side  by  itself  for  each  particular  metal. \nSo  also  for  gems,  stones,  the  magnet,  and  other  things  of  that  kind,  each \nseparately  and  according  to  its  own  kind.  For  as  God  has  appointed  to  the \nwheat  its  proper  time  for  harvest,  and  the  autumntide  for  fruits,  and  to  other \nthings   like   these   in    their  elements,   so  for  the  element  of  water    He    has \n\n\u2022  It  is  needful  for  man  to  b<:  bom  a  second  time  from  a  virgin,  not  from  a  wife,  by  water  and  by  the  spirit.  For  the \nspirit  vivifies  that  flesh  wherein  there  is  no  death  possible  for  ever.  The  flesh  wherein  death  abides  profits  nothing, \n.and  nothing  towards  eternal  salvation  can  it  confer  upon  man. \u2014 Fhilinofhia  Sagax,  Lib.  II.,  c  2. \n\n\n92       The  Hennetic  and  Alchemical  Writitigs  0/  Paracelsus. \n\nwilled  that  there  shall  be  a  proper  season  of  harvest  and  autumntide  ;  and  for \nall  other  things,  each  according  to  its  kind,  He  has  foreordained  times  for  the \ncollection  of  their  fruits.  So,  then,  the  element  of  water  is  the  mother,  seed, \nand  root  of  all  minerals  ;  and  the  Archa;us  therein  is  he  who  disposes  every- \nthing according  to  a  definite  order,  so  that  each  comes  to  its  ultimate  matter, \nwhich  at  length  man  receives  as  a  sort  of  artificial  primal  matter  :  that  is, \nwhere  Nature  ends,  there  the  Art  of  man  begins,  for  Nature's  ultimate  matter \nis  man's  primal  matter.  After  such  a  wonderful  method  has  God  created  water \nas  the  first  matter  of  Nature,  so  soft  and  weak  a  substance,  yet  from  it  as  a \nfruit  the  most  solid  metal,  stones,  etc. \u2014 the  very  hardest  from  the  very  softest: \u2014 \nand  so  that  from  the  water  fire  should  issue  forth,  beyond  the  grasp  of  man's \nintelligence,  but  not  beyond  the  power  of  Nature.  God  has  created  wonderful \noffspring  from  that  mother,  as  appears  also  in  men  ;  if  they  be  looked  at  even \nin  their  mother,  each  will  be  found  peculiar  in  his  intellect  and  his  properties, \nnot  according  to  his  body,  but  according  to  his  own  state  of  constitution. \n\nCHAPTER  HI. \n\nConcerning  the  Field,  the  Roots,  and  the  Trees  of  Minerals. \n\nThe  Most  High  created  the  element  of  water  to  be,  as  it  were,  a  field  in \nwhich  the  roots  of  mineral  trees,  springing  forth  from  their  seeds,  should  be \nfixed,  and  thence  the  trunk  and  the  branches  should  be  thrust  forth  over  the \nearth.  He  separated  it,  therefore,  from  the  other  three,  so  that  neither  in  the \nair,  nor  in  the  earth,  nor  in  heaven,  but  placed  on  the  lower  globe,  it  should \nexist  by  itself  as  a  free  body,  to  be  on  the  earth  and  to  have  its  centre  there \nwhere  it  was  founded,  created  after  such  an  admirable  order  that  it  should \nbear  man  upon  it  like  the  earth  ;  so  that  man  borne  in  a  ship  should  speed  over \nthe  water  and  get  possession  of  it.  What  is  more  marvellous  still  is  that \nthough  it  surrounds  our  globe  in  every  direction,  the  water  does  not  fall  down \nfrom  its  own  limits,  though  the  part  at  our  antipodes  seems  to  hang  downwards, \njust  as  our  part  seems  to  them,  and  yet  each  remains  spread  out  a  plane \nsurface  on  its  own  sphere,  wherever  you  look  at  it,  as  if  some  pit  should  be \nimagined  which,  descending  perpendicularly  to  the  abyss,  should  find  no  bottom \nnor  be  sustained  by  the  earth.  It  is  even  more  wonderful  than  the  eg^  in  its \nshell,  provided  with  all  that  it  requires.  The  generations  of  minerals,  then, \nfrom  the  element  of  water  are  protruded  into  the  earth,  just  as  from  the \nelement  of  earth  all  fruits  are  pushed  forward  into  the  air,  so  that  nothing  but \nthe  root  remains  in  the  earth.  Exactly  so,  all  metals,  salt,  gems,  stones,  talc, \nmarcasites,  sulphurs,  and  every  similar  substance,  pass  from  their  mother,  the \nwater,  to  another  mother,  namely,  the  earth,  in  which  the  operation  of  their \ntrees  is  perfected,  while  their  roots  are  fixed  in  the  water.  For  as  those  things \nwhich  grow  from  roots  in  the  earth  are  finished  in  the  air,  in  like  manner,  those \nwhich  derive  their  origin  from  the  water  are  altogether  completed  by  Nature \nin  the  earth,  so  that  they  reach,  as  the  others  did,  their  ultimate  matter.     The \n\n\nThe   Economy   of  Minerals.  93 \n\nancients,  led  astray  by  this  opinion,  because  they  saw  that  metals  were  found \nin  the  earth,  were  so  little  advanced  that  they  did  not  see  their  error  when,  on \nthe  subject  of  minerals,  they  wrote  that  out  of  the  earth  grew  nothing  but \nwood,  leaves,  flowers,  fruits,  and  herbs,  and  that  everything  else  was  produced \nfrom  water.  No  less  mythical  was  the  saying  of  that  man  who  asserted  that \nall  things  which  were  produced  on  the  earth  had  their  origin  from  the  air,  because \nthey  are  in  the  air  and  are  perfected  there,  though  he  saw  their  roots  in  the \nearth.  Because  he  did  not  see  the  roots  of  minerals  with  his  bodily  eyes  he \nwould  even  feign  that  they  are  fixed  in  the  earth.  Such  is  the  physical  science \nof  the  Greeks,  deduced  only  from  what  is  seen,  recognising  nothing  occult  by \nmental  experiment.  It  is  just  a  fiction  of  lazy  men  who  presume  to  chatter \nabout  natural  science  from  eyesight  alone  ;  and  who  do  not  experiment  so  as \nto  observe  those  occult  things  which  underlie  the  things  which  are  manifest, \nthe  one  over  against  the  other. \n\nCHAPTER    IV. \n\nConcerning  the  Fruits  .\\xd  the  H.\\rvest  of  Minerals. \n\nJust  as  all  the  fruits  of  the  earth  have  their  harvest  and  autumn  on  the \nearth  and  in  the  air,  according  to  the  predestined  time  in  their  generation,  so \nthe  fruits  of  the  water,  that  is  to  say,  minerals,  are  gathered  at  their  own \ntime  of  maturity.  When  the  mineral  root  first  germinates  they  rise  to  their \nown  trunk  and  tree,  that  is,  into  the  body  from  which  minerals  or  metals  are \nsubsequently  produced  ;  just  as  a  nut  or  a  cherry  is  not  immediately  produced \nfrom  the  earth,  but  first  of  all  a  tree,  from  which  at  length  the  fruit  is \ngenerated.  In  like  manner,  Nature  puts  forth  a  mineral  tree,  that  is,  an \naqueous  body,  in  the  element  of  water.  This  tree  is  produced  in  the  earth  so \nfar  as  it  fills  the  pores  thereof,  just  in  the  same  way  as  the  earth  itself  fills  the \nair.  From  this  are  eventually  produced  fruits  according  to  the  nature  and \nproperty  of  its  species,  at  the  extremities  of  its  branches,  just  as  occurs  in \ntrees  which  we  see  on  the  surface  of  the  earth.  We  must  seek,  then,  first  of \nall,  for  the  aqueous  tree,  and  by-and-by  for  its  fruits,  by  a  method  not  inaptly \nborrowed  from  agriculture,  and  in  the  following  manner.  Some  of  the  visible \ntrees  produce  their  fruits  covered  up  ;  for  instance,  chestnuts  under  a  prickly \nbark,  walnuts  under  one  that  is  green  and  bitter,  under  that  a  wooden \ncovering,  and  under  this  again  a  bitter  membrane,  and  then  at  last  the  kernel. \nSo  it  happens  in  minerals,  the  kernels  of  which,  that  is  to  say,  the  metals,  are \nseparated  just  like  those  others  by  barks.  Other  trees  produce  their  fruits \nnaked,  such  as  plums,  cherries,  pears,  apples,  grapes,  etc.,  where  there  is  no \nsuch  separation  as  that  just  described.  So  also  some  aqueous  trees  produce \ntheir  gold,  silver,  corals,  and  other  metals  of  that  kind,  free  and  naked, \naccording  to  the  condition  and  nature  of  the  water.  \\s  we  know  by  the  rind \nwhat  fruit  lies  concealed  within  it,  and  as  the  spirit  is  known  by  its  body,  just \nso,  in  the  case  of  minerals,  the  spirit  of  the  metal  is  recognised,  though  hidden. \n\n\n94      The  Hermetic  afid  Alchemical  Writings  of  Paracelsus. \n\nbeneath  its  corporeal  or  mineral  bark.  The  spirit  of  the  aqueous  element \nproduces  the  body,  of  one  kind  in  the  mineral,  of  a  different  kind  in  the  fruit. \nAlthough,  then,  gold  may  be  in  a  mineral  body,  nevertheless  that  body  is  of \nno  moment  ;  it  has  to  be  separated  from  the  g'old  as  impure,  while  the  gold \nitself  is  pure.  There  are,  therefore,  in  a  mineral  two  bodies,  of  which  one  is \nthe  fruit,  the  pure  body  of  gold,  wherewith  its  spirit  is  inseparably \nincorporated.  So  the  fruits  are  first  introduced  from  the  element  into  the \ntree,  as  the  spirit  into  an  impure  body,  and  with  that  at  last  into  the  earth,  as \nsomething  noble  and  pure.  The  same  thing  is  seen  in  man,  to  whom  have \nbeen  given  two  bodies,  one  corrupt,  but  the  other  incorrupt,  which  will  be \neternally  united  with  him,  since  it  is  the  image  of  God,  and  by  its  possession \nespecially  man  differs  from  all  other  creatures.* \n\nCHAPTER   V. \n\nConcerning  the  Death  of  the  Elements,  especially  of  Water. \n\nElements  die,  as  men  die,  on  account  of  the  corruption  in  them.  As  water \nat  its  death,  as  it  were,  consumes  and  devours  its  own  fruit,  so  does  the  earth  its \nown  fruits.  Whatever  is  born  from  it  returns  to  it  again,  is  swallowed  up \nand  lost,  just  as  the  time  past  is  swallowed  up  by  yesterday's  days  and  nights, \nthe  light  or  darkness  of  which  we  shall  never  see  again.  It  is  no  weightier \nto-day  than  yesterday,  not  even  by  a  single  grain,  and  will  after  a  thousand \nyears  be  of  the  same  weight  still.  As  it  gives  forth,  so,  in  the  same  degree, \nit  consumes.  The  death  of  the  water,  however,  is  in  its  own  proper  element,  in \nthat  great  terminus  and  centre  of  water,  the  sea,  wherein  the  rivers,  and  what- \never else  flows  into  it,  die  and  are  consumed  as  wood  in  the  fire.  Rivers, \nindeed,  are  not  the  element  of  water,  but  the  fruit  of  that  element,  which  is  the \nsea  ;  from  this  thej'  derive  their  origin,  and  in  this  they  receive  both  their  life \nand  their  death. \n\nCHAPTER  VI. \nConcerning  the  Death  of  the  Tree  of  Minerals. \n\nAfter  Nature  has  planted  the  mineral  root  of  a  tree  in  the  centre  of  its \nmatrix,  whether  to  produce  a  metal,  a  stone,  a  gem,  salt,  alum,  vitriol,  a  saline \nor  sweet,  cold  or  hot  spring,  a  coral,  or  a  marcasite,  and  after  it  has  thrust \nforth  the  trunk  to  the  earth,  this  trunk   spreads   abroad  in  different  branches, \n\n*  The  flesh  and  blood  which  man  received  from  Adam  can  in  no  wise  enter  into  the  kingdom  of  God.  For  nothing \ncan  ascend  into  heaven  which  did  not  come  forth  out, of  heaven.  Now  the  Adamic  flesh  is  earth.  Thus  it  cannot  enter \nheaven,  but  is  again  converted  into  earth.  It  is  mortal,  subject  to  death,  and  nothing  mortal  can  enter  heaven.  There \nis  no  fire  which  can  purge  it  from  its  stains  in  such  wise  as  to  make  it  fit  for  heaven.  It  admits  not  of  purging  or  glori- \nfying. At  the  same  time,  man  cannot  enter  heaven  unless  he  be  true  man,  clothed  upon  with  flesh  and  blood.  For  it  is \nonly  by  flesh  and  blood  that  man  is  distinguished  from  the  angels,  for,  otherwise,  both  are  of  the  same  essence.  Herein \nman  hath  more  than  the  angels,  in  that  he  is  endowed  with  flesh  and  blood,  and  for  man  was  the  Son  of  God  born  into \nthe  world  ;  for  him  He  died  upon  the  cross,  that  so  man  might  be  redeemed  and  m.ade  eligible  for  the  kingdom  of  heaven. \nBut  when  God  had  thus  shewn  His  love  for  man,  his  flesh  still  excluded  him  from  heaven,  whence  He  gave  him  another \nflesh  and  blood  which  was  built  up  of  the  Son,  and  then  this  creature,  not  of  the  Father,  but  the  Son,  enters  heaven. \nFor  the  Adamic  flesh  is  of  the  Father,  and  returns  whence  it  came,  though  had  Adam  not  sinned  his  body  would  have \nremained  immortal  in  Paradise.      But  Christ,  compassionating  our  calamity,  gave  us  a  new  body.      Of  the  spirit  who \n\n\nThe   Economy  of  Minerals.  95 \n\nthe  liquid  of  whose  substance \u2014 both  of  branches  and  stalk \u2014 is  formally  neither \na  water,  nor  an  oil,  nor  a  lute,  nor  a  mucilage  ;  in  fact,  it  can  only  be  conceived \nas  wood  growing  out  of  the  earth,  which  is,  nevertheless,  not  earth,  though \nsprung  therefrom.  They  are  spread  in  such  a  manner  that  one  branch  is \nseparated  from  another  by  an  interval  of  two  or  three  climates  and  as  many \nregions :  sometimes  from  Germany  to  Hungary,  and  even  beyond.  The \nbranches  of  the  different  trees  of  the  same  kind  are  extended  over  the  whole \nsphere  of  the  earth,  just  as  the  veins  in  the  human  body  are  extended  into \nvarious  limbs  far  apart  from  each  other.  But  the  fruits  put  forth  by  the \nextremities  of  the  twigs,  by  the  nature  of  the  ultimate  matter,  soon  fall  to \nthe  earth.  *There  is  a  momentary  coagulation  of  them,  and  then  at  length, \nwhen  all  its  fruit  is  shed,  this  tree  dies  and  is  utterly  consumed  by  dryness, \nits  offspring  being  left  in  the  earth.  Afterwards,  according  to  its  state  of \nnature,  a  new  tree  appears.  So,  then,  the  first  matter  of  minerals  consists  of \nwater ;  and  it  comprises  only  Sulphur,  Salt,  and  Mercur}'.  These  minerals \nare  that  element's  spirit  and  soul,  containing  in  themselves  all  minerals, \nmetals,  gems,  salts,  and  other  things  of  that  kind,  like  different  seeds  in  a  bag. \nThese  being  poured  into  water.  Nature  then  directs  every  seed  to  its  peculiar \nand  final  fruit,  incessantly  disposing  them  according  to  their  species  and  genera. \nThese  and  like  things  proceed  from  that  true  physical  science,  and  those \nfountains  of  sound  philosophy  from  which,  through  meditative  contemplation \nof  the  works  of  God,  arises  the  most  intimate  knowledge  of  the  Supreme \nCreator  and  of  His  virtues.  To  the  minds  and  mental  sight  of  true  philoso- \nphers, no  less  than  to  their  carnal  eyes,  the  clear  light  appears.  To  them  the \noccult  becomes  manifest.  But  that  Greek  Satan  has  sown  in  the  philosophic \nfield  of  true  wisdom,  tares  and  his  own  false  seed,  to  wit,  Aristoteles,  Albertus, \nAvicenna,  Rhasis,  and  that  kind  of  men,  enemies  of  the  light  of  God  and  of \nNature,  who  have  perverted  the  whole  of  physical  science,  since  the  time \nwhen  they  transmuted  the  name  of  Sophia  into  Philosophy.* \n\nCHAPTER    VH. \n\nConcerning   the    \\'ari.\\tion    of    the    Pri.mal    M.atter    of  Minerals,    in \n\nproportion  to  the  different  species  and  indivipuals  thereof  : \n\nalso   concerning   the  various  colours,  etc. \n\nWe    have    before  said  that  the  primal  matter  exists  in   its  mother,  just \nas  if  in  a  bag,  and  that  it  is  composed  of  three  ingredients  meeting  in  one. \n\ngives  life  cometh  forth  a  living  flesh,  wherein  is  no  death  but  life.  This  is  the  flesh  whereof  man  has  need,  that  he  may \nbecome  a  new  man/  and  in  [his  flesh  and  in  that  blood,  at  the  last  day,  shall  he  arise,  and  shall  possess  the  kingdom  of \nheaven  with  Christ.  Now,  this  flesh  which  has  its  life  from  the  spirit  w.-is  first  born,  without  the  generation  of  m.alc \nseed,  from  a  daughter  of  .\\braham.  by  promise,  and  became  man  by  the  Holy  Ghost,  So,  also,  we  who  aspire  to  the \nkingdoai  mtist  be  bom  again  out  of  a  virgin  and  faith,  incarnated  by  the  Holy  Spirit.  Thus  man  must  to  eternity  be \nflesh  and  blood;  thus  is  there  adual  flesh\u2014that  which  is  Adamic  and  is  nothing,  and  that  of  the  Holy  Spirit  which  i\u00a3 \nyvnXiC\u2014Pkiloiopkia  Sttgax.  Lib.  IL,  c.  2. \n\n*  So  high  and  so  lofty  is  human  wisdom  that  it  hath  in  its  power  all  the  stars,  the  firmament  itself,  and  universal \nheaven.  And  as  the  power  thereof  pervades  all  the  earth,  so  also  it  extends  over  heaven.  The  Sun  and  Moon  are  its \nsubjects.  Even  as  the  hand  changes  and  compels  the  soil,  so  also  the  inner  microcosmus  compels  the  zenith  to  obedi- \nence.\u2014/><  Pestr,  Lib.  II.,  c.  a. \n\n\n96       The  Hermetic  and  Alchemical  ]]')'itings  oj  Paracelsus. \n\nBut  there  are  as  many  varieties  of  Mercury,  Salt,  and  Sulphur  as  there  are \ndifferent  fruits  in  minerals.  For  a  different  Sulphur  is  found  in  lead,  iron, \ngold  ;  in  sapphire,  and  other  gems  ;  in  stones,  marcasites,  and  salts  ;  likewise \na  different  Salt  in  metals,  salts,  etc.  So,  too,  is  it  with  Mercury :  one  kind \nexists  in  gems,  another  in  metals.  Besides,  in  respect  of  the  composition  of \nthese,  different  individuals  are  found  under  the  same  species.  Gold  is  some- \ntimes found,  one  specimen  heavier  or  more  deeply  coloured  than  another  :  and \nso  of  the  rest.  Moreover,  there  are  as  many  Sulphurs  of  gold.  Salts,  and \ndiversities  of  Mercury  of  gold,  and  of  the  others,  as  there  are  greater  and \nlesser  degrees.  Nevertheless,  all  which  among  them  receives  particularity \nfrom  the  subject  always  is  comprised  under  the  universality  of  one  and  the  same \nSulphur,  Salt,  and  Mercury,  mysteriously  comprehended  in  universal  Nature.  In \nthis  respect  Nature  may  be  compared  parabolically  to  a  painter,  who  from  some \nfew  colours  paints  an  infinite  number  of  pictures,  no  one  exactly  like  another. \nThe  only  difference  is,  that  Nature  produces  living  pictures,  but  the  artist  only \nimitates  these.  He  represents  the  same  things  to  the  eye;  but  they  are  dead \nthings.  Now,  all  natural  colours  proceed  from  the  Salt  of  Nature^  in  which  they \nexist  together  with  the  balsam  of  things  and  coagulation.  Sulphur  exhibits  the \n-substance  of  bodies  and  their  building  up;  Mercurj',  their  virtues  and  arcana. \nGod  alone  assigns  life  to  all,  so  that  from  every  one  should  be  produced  that  which \nHe,  from  all  eternity,  had  predestinated  to  be  thence  produced,  as  He \ndetermined  and  willed  that  all  should  be.  Whoever,  therefore,  wishes  to \nunderstand  the  bodies  of  natural  things,  let  him  learn  from  natural  Sulphur  that \nwhich  he  may  first  of  all  have  well  understood,  if  he  seeks  natural  colours  as  the \nfoundation  from  Salt.  But  if  he  wishes  to  know  the  virtues  of  things,  he  must \nscrutinise  the  arcana  belonging  to  the  Mercury  of  that  thing  whose  virtues \nhe  wishes  to  learn.  All  these  matters  does  that  one  and  the  same \nNature  at  once  embrace  in  one,  and  separate  ;  at  the  same  time  distributing, \nremoving,  or  completely  blotting  out  the  colours  from  such.  Consider,  I \nbeseech  you,  this  tiny  grain  of  seed,  black  or  brown  in  colour,  out  of  which \ngrows  a  vast  tree,  producing  such  wonderful  greenness  in  its  leaves,  such \nvariegated  colours  in  its  flowers,  and  flavours  in  its  fruits  of  such  infinite  variety  ; \nsee  this  repeated  by  Nature  in  all  her  products,  and  you  will  find  her  so \nmarvellous,  so  rich,  in  her  mysteries  that  you  will  have  enough  to  last  you  all \nvour  life  in  this  book  of  Nature  w  ithout  referring  to  paper  books.  If  God,  then, \nshews  Himself  to  our  discernment  in  Nature  so  powerful  and  so  wise,  how \nmuch  more  glorious  will  He  reveal  Himself  by  His  Holy  Spirit  to  our  mind  if \nwe  only  seek  Him  ?  This  is  the  way  of  safety  which  leads  from  below  to  above. \nThis  is  to  walk  in  the  ways  of  the  Lord,  to  be  occupied  in  admiring  His  works, \nand  to  carry  out  His  will,  so  far  as  is  in  us,  or  as  it  should  and  can  be  in  us. \nThis  has  been  my  Academia,  not  Athens,  Paris,  or  Toulouse.  After  I  had  read \nmany  deceitful  books  of  wise  men  I  betook  myself  to  this  one  alone,  from \nwhich  I  learnt  all  that  I  write,  wbich  also  I  know  to  be  tn-e.  Still,  I  confess, \nthere  are  many  more  things  which  I  do  not  know,  but  which  will  surge  up  to \n\n\nTlie   Economy  of  Minerals.  97 \n\nthe  surface  in  God's  own  time.     There  is  nothing  so  occult  which  shall  not  be \nrevealed  when  the  Almighty  wills  it  so  to  be. \n\nThis,  however,  I  know,  that  after  me  will  come  a  disciple  of  this  school, \none  who  does  not  yet  live,  but  who  will  disclose  many  things. \n\nCHAPTER   VIII. \nConcerning  the  Natural  Dispenser  of  Minerals,  and  His  Ministers. \n\nIn  the  manufacture  of  minerals  by  men  for  preparing  them  and  adapting \nthem  for  use,  not  one  man  alone,  but  many  in  succession,  are  required,  and \neach  of  these  has  his  own  special  gift  and  duty.  Who  is  benefitted  by  a  metal \nbeing  dug  from  the  bowels  of  the  earth,  unless  it  be  its  separator,  preparer, \nor  liquefactor?  What  is  he,  again,  without  the  smith?  He,  too,  is  of \nno  avail  without  some  buyer,  nor  the  buyer  unless  there  be  someone \nwho  knows  how  to  adapt  those  metals  for  use.  Nature  does  not \nneed  all  these  ;  but  still  she  needs  her  own  people.  Among  these  is, \nfirst  of  all,  Archeus,  the  dispenser  of  minerals,  who  has  ministers  under \nhim.*  He  himself,  the  minister  of  Nature,  has  the  following  :  the  first,  who \nexhibits  the  corporeal  matter  into  which  the  operation  falls,  namely,  the \nmineral  Sulphur,  is  this  or  that  condition  and  nature  ;  a  second,  who  fabricates \nthe  properties  and  virtues,  and  operates  on  the  previously  existing  matter,  say, \nfor  instance,  Mercury  ;  a  third,  who,  by  compaction  and  coagulation,  unites \nall  the  single  portions  together  into  one  body,  that  is  to  say,  the  Salt,  which \nis  the  confirmer  of  the  work.  When  Sll  these  are  brought  together  into  one, \nand  enclosed  in  an  athanor,  Archeus  decocts  them,  exactly  as  the  seed  in  the \nearth  ;  and  not  only  so,  but  they  are  decocted  mutually  together,  one  with  the \nother,  in  the  following  manner  :  The  Sulphur  submits  its  body  to  the  other \ntwo,  that  they  may  do  with  it  what  they  will,  and  lead  to  that  end  whereto  is \ndestined  that  which  has  to  be  done.  Mercury  is  added  with  the  properties  of \nits  virtues,  and  this  is  decocted  by  the  other  two.  When  all  the  decoctions  of \nthis  kind  are  fulfilled,  then,  at  length,  the  salt  begins  to  operate  on  the  other \nmatters  associated  with  it,  and  on  itself.  By  first  condensing,  afterwards \ncongealing,  and,  lastly,  coagulating,  it  strengthens  the  work  for  its  autumn \nand  harvest,  so  that  nothing  is  wanting  except  a  harvester  and  a  smith. \n\nBriefly,  then,  we  have  gone  through  the  whole  genealogy  of  minerals, \nit  remains  that  we  specially,  but  still  concisely,  hear  the  force  and  virtue  of \neach  in  Alchemy  and  in  Medicine  respectively,  so  far  as  it  is  necessarj-  to  learn \nthese  for  the  aforesaid  faculties.  I  would  admonish  my  readers  to  put  aside \nfor  awhile  the  mere  dreams  and  opinions  of  others  who  romance  about  these \nthings,  until  they  see  that  they  are  only  philosophers  on  paper,  not  in  Nature, \nwho  have  been  taught  by  men  like  themselves,  and  with  the  same  amount  of \n\n\u2022  Archeus  is  Nature  and  the  dispenser  of  things. \u2014 AtinotatioHts  try  Ljitvs  dttos  de  Tnrtnro.      The  anatomy  of  the \nArt:heus  is  the  anatomy  of  life.  -  Fragmenta  Anatomitf.  Archeus  is  the  separator  of  the  elements  and  of  .all  those \n\nthings  which  exist  in  them,  dividing  each  thing  from  the  rest,  and  gathering  it  into  its  own  pl.-\\cc.\u2014 /?<\u25a0  EUmento  Aqutr^ \nTr.act  II..  c.  1. \n\n11 \n\n\n98        The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nlearning',  to  think  by  rote  and  not  by  experience,  while  they  shew  themselves \nto  others  such  as  they  really  are.  Though  they  may  not  care  to  see,  I  will \nstill  place  them  so  that  at  least  they  may  perceive  the  light  and  nature  and \nlife  more  easily,  without  being  disturbed  through  the  darkness  of  death. \nBeginning,  then,  from  the  first  principles  of  minerals,  which  are  Salts,  we  will \nrun  through  each,  that  is  to  say,  right  up  to  the  very  end  of  the  metals. \n\nCHAPTER    IX. \n\nConcerning  the  Virtues  and  Properties  of  Salts  in  Alchemy  and \n\nIN  Medicine. \n\nGod,  in  His  goodness  and  greatness,  willed  that  man  should  be  led  by \nNature  to  such  a  state  of  necessity  as  to  be  unable  to  live  naturally  without \nnatural  Salt.  Hence  its  necessity  in  all  foods.  Salt  is  the  balsam  of  Nature,* \nwhich  drives  away  the  corruption  of  the  warm  Sulphur  with  the  moist  Mercury, \nout  of  which  two  ingredients  man  is  by  Nature  compacted.  Now,  since  it  is \nnecessar)'  that  these  prime  constituents  should  be  nourished  with  something \nlike  themselves,  it  follows  as  a  matter  of  course  that  man  must  use  ardent \nfoods  for  the  sustenance  of  his  internal  Sulphur  ;  moist  foods  for  nourishing \nthe  Mercury,  and  salted  foods  for  keeping  the  Salt  in  a  facultj'  for  building  up \nthe  body.  Its  power  for  conservation  is  chieflysel'ii  li]  Ihe  liiLl  that  il  Ireeps \ndead  flesh  for  a  very  long  time  from  decay  ;  hence  it  is  easy  to  guess  that  it \nwill  still  more  preserve  living  flesh.  Coming,  at  length,  to  its  kinds,  there \nare  three  which  are  considered  specially  useful  for  man's  life.  The  first  of \nthese  is  Marine  Salt,  the  second  is  Spring  Salt,  and  the  third  Mineral  Salt. \nSpring  Salt  is  chiefly  conducive  to  health  ;  in  the  second  place,  iSIineral  Salt  ; \nand,  lastly.  Marine  Salt.  This  last  and  the  first  are  decocted  by  Art,  the  other \nonly  by  Nature.  This  and  the  Marine  Salt  are  not  comprised  under  the  nature \nof  muria  (brine),  but  that  which  is  decocted  is  first  of  all  turned  thereinto,  before \nit  is  separated  from  the  water  into  coagulated  salt.  There  are,  therefore,  two \ndescriptions  of  Salt  to  be  put  forward  by  us,  one  from  muria,  the  other  from \nwholly  refined  salt.  But,  first,  consideration  should  be  given  to  that  condition \nwhich  is  common  to  every  Salt.  Where  Salt  has  not  been  used  with  foods  there \nis  no  correction  ;  and  if  tlie  stomach  receives  those  foods  it  is  unable  to \ndigest  them.  There  is  in  Salt  an  expulsive  force,  acting  through  the \nexcrement  or  through  the  urine,  and  unless  these  are  kept  in  their  regular \ncourse  and  motion,   all  the  vital  faculties  are  prostrated  in  their  endeavours \n\n\n*  White  vitriol,  red  vitriol,  cuprine  vitriol,  rock  alum,  alumen  plumosum,  alumen  scissum,  alumen  entali,  alumen \nusnetum,  sal  gemm^,  rock  salt,  mountain  salt,  sea  salt,  spring  salt \u2014 all  these  species  originate  from  the  salt  of  the \nthree  prime  principles,  and  arc  subject  to  calcination,  reverberation,  or  sublimation.  Now,  if  all  these  things  subsist  in \na  proper  proportion  or,  so  to  speak,  essence,  they  are  called  by  one  universal  name,  liquor  of  Nature,  or  liquor  of  salt, \nor  balsam  of  salt.  Besides  these,  there  are  arsenic,  realgar,  ogertum,  black  auripigmcnt  (that  is,  orpiment),  antimony, \nmercury,  asphalt.  These,  in  like  manner,  are  subject  to  calcination,  reverberation,  distillation,  etc.,  and  if  they  subsist \nwholly  in  one  essence  they  .are  called  the  balsam  of  Nature,  the  liquor  of  Mercury,  or  the  balsam  of  Mercury.  Finally, \nthere  are  the  various  species  of  sulphur,  petroleum,  cajabe.  pitch,  etc.,  which  are  also  subject  to  the  same  processes,  and \nif  they  suHsist  unseparated  in  a  single  essence  they  are  called  the  tincture  of  Nature,  liquor  of  ifulphur,  or  balsam  of \nsulphur. \u2014 Ffagwenta  Meiiica,  No.  3, \n\n\nThe  \\  Economy  0/  Minerals.  99 \n\nand  in  their  powers  of  expulsion.  The  blood  is  in  its  own  nature  salt,  and \ndoes  not  receive  unsalted  nutriment.  If  it  does,  throug-h  extreme  hunger, \nsometimes  receive  such,  it  passes  away  to  decay.  In  order  that  such  a  fault \nmight  be  avoided,  Salt  has  been  appointed  as  an  addition  to  alimentary  foods, \nso  that  the  natural  outlets  may  not  be  obstructed,  or  the  members  be  deprived \nof  their  due  nutriment.  Moreover,  there  lies  hid  in  Salt  a  solvent  faculty  for \nopening  the  obstructions  which  accidentally  occur  in  the  pores  of  the  skin,  and \ndriving  them  out  by  resolving  them  into  urine.  The  urine  is  only  the  salt  of \nthe  blood,  that  is,  the  salt  from  the  natural  salt  which  is  associated  with \nthe  microcosmic  salt,  and  so  they  both  act  powerfully  for  the  expulsion  of \nthe  excrements.  Now,  this  natural  conjunction  can  only  be  made  when \ntempered  with  a  proper  quantity  of  alimentarj-  salt,  otherwise  through  the \nstoppage  they  easily  remain  and  adhere  somewhere.  Every  physician  ought \nto  know  the  power  there  is  in  Salt  as  a  medicine,  especially  when  he  wishes  to \npurge  the  natural  Salt.  Let  him  more  freely  prescribe  this,  especially  the  kind \nthat  comes  from  gems,  which,  above  all  others,  has  the  faculty  of  attacking \nand  expelling  this  natural  Salt.  The  operations  of  these  three  different  kinds \nof  Salt  should  be  carefully  watched  in  practice,  a  method  which  opens  the \neyes  far  better  than  any  letter  or  description. \n\nCHAPTER    X. \n\nConcerning  Muri.\\. \n\nI  just  now  mentioned  two  kinds  of  Salt,  Muria  and  dry  Salt.  First  of  all, \nMuria  has  the  greatest  power  of  drying  up  all  superfluous  moisture.  It  does \nmore  in  one  hour  than  dry  Salt  could  effect  in  a  month.  Although  this  has \nbeen  reduced  to  Muria,  it  has  not  the  same  power  as  the  natural  in  curing \nmoist  gout,  dropsy,  moist  tumours  of  the  tibia,  and  other  tumours  as  well,  in \na  word,  for  consuming  all  unnatural  leprous  liquids.  Its  heat  should  be  so \ntempered  that  a  patient  could  sit  in  it  as  in  a  bath  without  injury.  The  proof \nof  perfection  in  Muria  is  that  an  Qg,^  shall  swim  on  its  surface  when  thrown \ninto  it.  It  should  be  noticed  that  a  bath  of  this  kind  is  only  adapted  for  stout \npeople.  People  who  are  of  a  spare  habit  should  not  use  it,  as  it  dries  up  too \nmuch.  If  after  one  or  two  baths  the  tumours  return,  it  would  be  best  to  live \nfor  a  time  in  those  places  where  the  decoctions  of  Murise  and  Salt  are  made. \n\nCHAPTER    XI. \n\nConcerning  Dry  S.\\lt. \nThere  are  various  species  of  dry  Salts,  such  as  the  common  sort  used \nwith  food,  that  from  gems,  stones,  and  earths,  and  that  which  comes  through \nthe  cones  of  congelated  bodies.  Note  the  common  virtue  of  each.  If  any  one \nof  them  be  mixed  with  Sulphur  and  applied  to  wounds  as  a  plaster,  and  then \nas  a  lotion,  it  keeps  them  from  worms,  and  even  if  the  worms  have  already \nbeen  produced,  it  drives  them  away  and  prevents  any  more  from  coming.     By \n\n112 \n\n\nloo      TJie  Hermetic  and  Alchemical  Writings  of  Paracehtis. \n\ncleansing  alone,  and  without  the  use  of  any  medicament,  Nature  heals \nwounds,  unless  any  complication  prove  an  obstacle  to  the  free  action  of  the \nnatural  balsam.  In  Salts  of  this  kind  is  a  great  remedy  for  ulcers,  scabies, \nand  the  like,  if  they  are  resolved  in  baths.  The  power  of  Muria  is  much \nstronger,  and  this  can  be  increased  by  dissolving  Salt  in  it.  The  same  is  useful \nfor  curing  baldness,  and  other  ailments  of  that  kind,  especially  if  these  Salts \nare  corrected  by  addition,  or  increased  in  power  by  the  following  method  : \nTake  equal  quantities  of  dry  Salt  and  Salt  of  Urine,*  as  much  as  you  will,  let \nthem  be  calcined  together  for  two  hours,  and  let  Muria  afterwards  be  dissolved; \nor  let  them  be  put  by  themselves  in  a  cold,  damp  place.  They  will  exhibit \nartificial  Muria  very  little  less  strong  than  the  natural  in  external  surgical \ncases,  but  much  weaker  in  internal  cures.  The  aforesaid  Salts  will  never  be \nfound  in  any  other  things,  even  though  the  alcali  be  decocted  from  them. \nThis  Salt  is  not  like  those  before  named,  but  is  called  the  alcali  of  natural \nthings  or  Corporeal  Salt,  because  it  is  fed  by  the  salts  of  nutriment  in  the \nhuman  body,  or  by  the  preceding,  even  the  dry  and  specially  nutritive  ones.  For \nAlchemy,  the  Water  of  Salt  is  made  from  the  same  kind  of  Salts  calcined  into \na  spirit  in  a  vessel  where  gold  is  dissolved  into  an  oil  and  separated  from  it  so \nthat  it  remains  excellent  and  potable \u2014 Drinkable  Gold.  Before  it  arrives  at \nthis  final  condition,  as  we  have  heard  from  jewellers  and  ironmasters,  it  is  an \nexcellent  artifice  for  gilding  silver  or  iron,  and  would  be  a  constant  treasure \nif  they  only  knew  how  to  prepare  it  chemically.  It  should  be  remarked,  too, \nconcerning  pure  Salt,  congelated  by  Nature  alone  either  into  cones  or  into  the \nsalt  of  a  gem,  that  this  is  particularly  adapted  for  the  ordinary  cementations \nof  silver,  and  renders  the  metal  malleable  without  the  customary  burnings. \nIt  does  the  same  with  copper  by  means  of  a  cement  reduced  to  a  regulus. \n\nCHAPTER    XII. \n\nConcerning   S.\\lt   Nitre. \n\nThere  is  also  another  kind  of  salt  which  is  called  nitre. t  It  is  composed \nnaturally  of  the  natural  salt  of  animals'  bodies,  and  the  salt  of  nutriment  in \nthose  bodies  combined.  One  salt  having  thus  been  formed  from  two,  the \nsuperfluity  is  decocted  into  urine,  and,  falling  on  the  earth,  is  again  decocted \nin  due  course.  The  two  constituents  are  more  and  more  closely  united,  so \nthat  from  them  results  one  single  and  perfect  salt  through  the  chemical  separa- \ntion brought  about  by  artificial  decoction  from  its  earth.  It  shews  itself  very \nclearly  in  the  form  of  cones  or  of  clods,  provided  it  be  thoroughly  separated \nfrom  the  superfluous  nutrimental  Salt  not  yet  digested  by  the  animal  decoction \n\n\u2022  Every  urine  is  a  resolved  salt.\u2014 Z>c  ^K(//(-/(J  Urhitiruiti,  Lib.  II.  Salt  passes  into  urine. \u2014  /^^  Ttir/urer,  Lib. \n\nI.,  Tract  III.,  c.  r,  exprsiiio, \n\nt  Nitre  fornis  in  the  pens  and  stables  where  cattle  make  water.  For  the  earth  whereon  they  make  water  is  after- \nwards cooked  and  the  salt  nitre  obtained  from  it.  For  all  urine  is  salt. \u2014 Df  Tar.firt},  Lib.  I.,  Tract  III.,  a/ino!ationes \ntH  c  2.  Nitre  is  excrement  and  the  dead  body  of  esile  and  nutrimental  matter.     And  this  dead  body  is  that  out  of \n\nwhich  putrefaction  grows. \u2014 Fragmenta  Medka,  De  Tararo  Kitreo,  It  is  an  essential  spirit  and  excrement  of  all \n\nsalts,  possessing  a  hermaphroditic  nature.\u2014 /?r  Ptstiliinte,  Tract  I. \n\n\nThe   Economy  of  Minerals.  iO[ \n\nwhen  it  is  driven  off  into  the  urine.  In  Alchemj-  its  use  is  very  frequent.  I' \nwould  be  idle  to  recount  how  great  was  the  violence  which  a  first  experiment \ndemonstrated  therein  with  disastrous  result,  when  it  was  compounded  with \nsulphur  and  formed  into  blasting  powder,  whence  it  has  been  deservedly  called \nterrestrial  lightning.  In  the  same  way,  from  the  salt  of  the  liquor  of  the  earth, \nwhich  is  an  universal  natural  balsam,  by  which  all  things  arc  built  up  in  their \nspecial  combinations,  returning  at  length  from  this  by  resolution  into  the  earth \nagain \u2014 there  is  produced,  as  was  stated  above,  a  single  salt,  which  afterwards \npercolating  through  the  pores  of  the  earth  is  coagulated  in  the  form  of  cones \nof  ice  adhering  to  the  rocks,  from  which  circumstance  it  changed  its  name  of \nNitre  into  Saltpetre.  Neither  the  one  nor  the  other  is  particularly  useful  as  an \ninternal  medicine,  except  in  the  way  of  reducing  too  obese  bodies  ;  nor  is  it  a \nver)-  safe  remedy,  unless  the  two  are  mixed  with  Salt  of  Copper,  or  else  the \nthree  are  subjected  to  a  process  of  extraction,  and  formed  into  one  body  for \nemployment  in  this  special  way. \n\nCHAPTER    XIII. \n\nConcerning  the  III  Effects  of  Nutrimental  S.\\lt. \n\nAll  salt  used  with  food  which  has  not  been  digested  by  the  stomach, \nwhich  also  on  being  expelled  has  passed  down  into  the  intestine,  unless  it \nmakes  a  thorough  transit,  generates  colic  and  suffering  in  the  bowels  which \nare  verj-  difficult  to  cure.  Its  corrosive  nature  causes  it  sometimes  to  per- \nforate the  intestines,  as  is  shewn  by  anatomy.  If,  however,  it  remains  un- \nexpelled  in  the  stomach,  eructations  and  heartburns  arise,  with  many  other \naffections  of  the  stomach.  It  sometimes  happens,  too,  that  the  undigested \nSalt  is  coagulated  in  the  mesaraic  veins,  forming  a  granular  deposit,  from \nwhich  proceed  many  severe  diseases  which  are  little  understood,  and  that  not \nonly  in  this  particular  part  of  the  body  but  in  others  also,  especially  the  urinary \norgans.  Enough  has  been  said  on  the  different  species  of  salts,  their  virtues \nand  their  faults.  We  now  pass  on  to  that  salt  which  is  more  mineral  in  its \ncharacter,  and  is  named  Vitriol.  It  excels  all  others  by  its  utility,  both  in \n.\\lchemy  and  in  Medicine. \n\nCHAPTER  XIV. \n\nConcerning  Vitriol.* \n\nNature  produces  from  the  bowels  of  the  earth  a  certain  kind  of  salt,  named \nX'itriol,  possessed  of  such  virtues  and  powers  as  can  scarcely  be  described  to  the \nfull  by  any.     In  it  are  contained  perfect  cures  for  the  jaundice,  gravel,  calculus, \n\n*  An  important  \\-ariation  of  this  and  the  following  chapters  on  Wtriol  occurs  in  the  Geneva  folio.  Concerning  the \nLSE  OF  VITRIOLATED  OIL  IN  Alchemv;  and  in  like  manner  concerning  its  crude  form.  Byway  of  saying  something  about \nthe  hidden  alchemical  powers  in  Vitriol,  1  would  first  of  all  submit  to  you,  concerning  crude  vitriol,  that  each  separate \nkind  of  crude  viiriol  mnk-ps  copper  out  of  iron.  It  is  not  the  .\\lchemist  who  does  this,  but  Nature  or  Vitriol  by  the  operation \nof  the  .\\lchemist.  In  the  light  of  Nature  it  is  the  subject  of  no  small  wonder  to  observe  how  any  metal,  as  it  were, \nputs  off  itself  and  becomes  something  else.  It  is  really  very  much  the  same  as  if  a  woman  should  be  produced  from  a \nman.     In  these  matters,  however,  Nature  has  her  own  peculiar  privileges  conferred  upon  her  bj*  God,  for  the  benefit  of \n\n\n102'  \u25a0  The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nfevers,  worms,  the  falling  sickness,  and  many  other  diseases  which  are  very  diffi- \ncult to  treat,  and  arising  from  obstructions,  as  we  shall  describe  at  greater  length \nbelow.  In  both  faculties,  that  is  to  say,  in  Medicine  and  in  Alchemy,  it  pro- \nduces marvellous  effects,  varying  according  to  the  method  of  its  preparation. \nAs  from  one  log  of  wood  different  images  are  carved,  so  from  this  body  various \nmost  excellent  medicines  are  prepared,  not  only  for  internal  disorders  but  also \nfor  surgical  cases,  such  as  ringworm  and  leprosy.  In  a  word,  whatever  other \nremedies  are  not  able  to  effect  against  diseases,  on  account  of  their  own  weak- \nness, this  it  does  from  the  very  foundation  by  removing  the  cause  of  the  disease. \nSome  of  its  powers  it  puts  forth  in  a  crude  state,  others  when  it  is  reduced  to \nwater,  others  when  it  is  calcined,  others  when  it  is  reduced  to  a  green  oil, \nothers  in  the  form  of  a  red  oil  ;  others,  again,  it  possesses  when  in  the  form  of \na  white  oil.  It  assumes  new  powers  with  every  fresh  form  of  preparation \nwhich  it  receives.  It  can  serve  for  a  fourth  part  of  all  the  diseases  and  all  the \ndrugs  ever  thought  of.  There  is  no  need  for  the  true  physician  to  turn  his \neyes  hither  and  thither.  Like  a  modest  maid,  he  can  keep  them  fixed  on  the \nground,  for  there,  beneath  his  feet,  he  will  find  more  power  and  wealth  in  this \ntreasure  of  Nature  than  India,  Egypt,  Barbary,  and  Greece  could  bring  him. \n\nCHAPTER  XV. \n\nConcerning  the  Species  of  Vitriol  and  the  Tests  of  it. \n\nThe  species  of  Vitriol  are  as  varied  as  the  mines  or  sources  from  which  it \nis  extracted.  The  tests  of  its  greater  or  less  excellence  vary  in  equal  proportion. \nFirst,  if  it  tinges  an  iron  plate  to  the  colour  of  copper,  the  more  deeply  it  does \nso,  the  better  it  is  considered.  But  this  is  the  highest  of  all  kinds.  Secondly, \nwhen  it  is  taken  internally  in  a  crude  form  it  drives  out  intestinal  worms  better \nthan  any  other  medicine,  and  the  more  elTectually  it  does  this  the  better  it  is \n\n\nman.  I  say  this  concerning  transmutation  in  order  to  m.ike  you  understand  how  that  envious  philosopher,  Aristotle,  in \nllis  philosophy,  has  no  sure  foundation,  but  is  simply  fatuous.  I  will  lay  before  you,  in  due  course,  the  recipe  itself,  so \nthat  in  all  parts  of  the  German  n.ation  you  may  know  how  to  make  copper  out  of  iron.  From  this  power  of  transmuta. \ntion  we  can  easily  gather  that  many  other  transmutations  are  possible,  though  they  are  at  present  unknown  to  us.  It \ncannot  be  denied  that  many  arts  are  still  occult,  and  that  these  are  not  revealed  by  God  because  we  are  not  worthy  of \nknowing  them.  Of  course  the  change  of  iron  into  copper  is  not  of  the  same  importance  as  the  change  of  iron  into  goRIr \nGod  manifests  the  lesser,  but  the  greater  is  kept  occult  until  the  time  of  knowledge  and  of  Elias  who  is  to  come.  For \nthese  arts  are  not  without  their  Elias.  The  following  is  the  recipe  for  transmutation  :  Take  raspings  or  filings  of  iron, \nwithout  any  other  metal,  sucli  .is  copper,  tin,  etc.,  one  pound  ;  add  quicksilver,  half  a  pound.  Put  both  into  an  iron \npan  or  pot  ;  pour  over  them  one  measure  of  acctum  and  a  quarter  of  a  pound  of  vitriol,  with  one  ounce  and  a  half  of  sal \narmoniac.  Let  these  be  boiled  together  and  constantly  well  stirred  with  wood.  If  the  acetum  be  expended,  pour  in \nsome  more  and  add  fresh  vitriol.  By  tliis  decoction  the  iron  is  transmuted  into  copper.  If  the  copper  is  made  it  all \npasses  away  to  tlie  quicksilver.  Having  continued  the  decoction  for  ten  or  twelve  hours,  then  separate  as  much  of  the \nquicksilver  as  is  left  from  the  iron,  and  wash  it  carefully  so  that  it  may  be  quite  clean.  Receive  the  quicksilver  in  a  bag \nmade  of  soft  leather  or  cotton  and  squeeze  it  out.  Then  you  will  see  an  amalgam  left.  Let  that  amalgam  expend \nitself,  and  you  will  find  pure  and  good  copper.  Of  this  copper  take  half  an  ounce  and  the  same  quantity  of  silver.  Let \nthem  pass  into  .a  state  of  flux  or  liquefaction,  and  the  silver  will  forthwith  ascend  to  the  sixteenth  degree.  And  this  is  the \nmethod  of  proving  that  such  copper  is  made  from  iron.  It  is  not,  however,  true  that  the  grades  .are  fixed.  Put  whoever \ncan  work  well  with  regale  will  be  abundantly  rcw.arded.  Everything  in  this  operation  depends  on  skill  in  working.  This \nis  where  most  operators  fail.  By  the  above-mentioned  process  you  can  always  m.ake  copper  out  of  iron.  I  mention \nthis  to  confirm  the  transmutation  of  one  body  into  another.  The  nature  of  vitriol  is  such  that  if  its  colcothar  be  cal- \ncined it  is  at  once,  even  with  slight  liiiuefaction,  turned  into  copper.  A  remarkable  cuprine  nature  is  in  it,  and  there \nis  also  an  equally  remarkable  vitriolic  nature  in  copper.  If  the  copper  be  dissolved  in  aqua  fortis  and  granulated,  all \nthe  copper  becomes  vitriol.      There  is  no  more  copper  left.      So,  also,  copper  is  made  out  of  vitriol,  and  no  more  vitriol \n\n\nThe   Economy  of  Minerals.  103 \n\nconsidered  to  be  as  a  medicine.  A  third  test  is  when  it  transmutes  iron  into \ncopper.  The  more  perfectly  and  the  more  rapidly  it  does  this,  the  better \nshould  it  be  esteemed  in  both  faculties,  for  there  is  the  greatest  affinity \nbetween  these  two  metals.  Nor  is  this  remarkable  when  by  means  of  borax \nwater  quicksilver  is  made  in  like  manner  from  lead.  There  are  other  kinds  of \ncachimiae  which  convert  metals  ;  and  besides  these  there  is  a  fountain  in \nHungary,  or  rather  a  torrent,  which  derives  its  origin  from  Vitriol, \nnay,  its  whole  substance  is  Vitriol,  and  any  iron  thrown  into  it  is  at \nonce  consumed  and  turned  to  rust,  while  this  rust  is  immediately \nreduced  to  the  best  and  most  permanent  copper,  by  means  of  fire \nand  bellows.  A  fourth  test  is  when  its  red  colcothar,  subjected  to  a  strong \nfire,  exhibits  copper  of  itself.  This  is  comparatively  weak  in  Medicine,  but  of \ngreat  excellence  in  Alchemy.  We  must  not  omit  to  speak  of  its  colours. \nThat  which  is  altogether  coerulean  is  not  so  strong  in  medicine  as  that  which \nunder  the  same  colour  has  red  and  j^low  spots  mixed  together.  That  which \nis  of  a  pale  sky  blue  colour  should  be  selected  before  all  others  for  the  prepar- \nof  the  green  and  the  white  oil.  That  which  inclines  to  a  red  or  dark  yellow \ncolour  is  best  for  preparing  the  red  oil  from  it.  The  last  test  is  when  with \ngall  nuts  it  makes  a  very  black  and  dark  ink.  This  should  be  selected  in \npreference  to  all  the  others.  The  species,  therefore,  are  reckoned  according \nto  the  tests. \n\nCHAPTER  XVI. \n\nConcerning  the  Virtues  of  Vitriol,  Crude  or  C.\\lcined,  in  Medicine. \n\nFor  the  most  severe  pains  in  the  stomach  and  discomforts  arising  from \nthe  inordinate  use  of  food  or  drink,  exhibit  crude  Vitriol  to  the  extent  of  six \ncometz  or  three  drops,  say,  three  grains.  To  weak  patients  it  should  be \nadministered  in  wine  or  in  water,  to  stronger  ones  in  distilled  wine.     It  purges \n\nremains,  unless  it  be  reconverted  into  vitriol  by  a  sufficient  quantity  of  aquafortis.  Tliis  kind  of  kinship  between  \\-itriol \nand  copper  is  remarkable.  Whatever  is  of  the  nature  of  copper  gives  good  vitriol.  Thus  verdigris  gives  good  and \n_Jlighly  graduated  blue  vitriol.  Although  for  us  to  discuss  these  matters  at  any  length  would  perhaps  be  ridicu- \nlous, still  none  cin  deny  that  there  is  latent  in  vitriol  a  tincture,  which  is  of  much  higher  excellence  than  most  people \nimafHne.  Happy  he  who  understands  this  matter  \\  Note  other  facts  about  the  oil  of  vitriol.  If  the  oil  of  quicksilver \nand  this  oil  of  vitriol  be  joined  and  thus  coagulated  according  to  their  own  special  process,  a  sapphire  of  marvellous \nnature  and  condition  is  produced-  It  is  not.  indeed,  the  sapphire  stone,  but  like  it,  with  a  wonderful  tinge,  concerning \nwhich  I  have  much  more  to  say.  Hence  it  is  e\\'ident  that  stupendous  secrets  lie  hidden  in  Nature  and  in  the  different \ncreations  of  Nature  or  of  God  ;  and  it  would  be  much  more  to  our  credit  if  we  looked  into  these  and  investigated  them, \ninstead  of  indulging  in  revelry  and  debauchcrj-.  At  present  the  palm  is  given  to  debauchery-,  until  one-third  pan  of \nmankind  or  of  the  population  of  the  world  shall  be  killed,  another  shall  be  finished  off  by  disease,  and  the  remaining  third \nonly  shall  be  saved  and  sur\\ive.  In  the  present  condition  of  depravity  the  world  cannot  last  or  the  arts  flourish.  It \nmust  needs  be  that  the  present  condition  and  order  of  things  go  to  destruction  and  be  altogether  eliminated,  otherwise  no \ngood  thing  can  be  compassed.  Then  at  last  will  flourish  the  Golden  Age  :  that  is,  then  at  last  man  will  use  his  intelli- \ngence and  live  as  a  man,  not  as  a  brute  ;  nor  will  he  act  the  swine,  or  live  in  caves  and  dens  of  the  earth.  Since,  then, \nI  have  so  far  communicated  to  you  these  facts  about  vitriol,  with  every  good  disposition.  I  now  pray  you  all.  that  when \n>-ou  see  those  unlucky  and  unhappy  creatures  suffering  from  critical  disease,  for  the  sake  of  your  own  conscience,  for \nGod's  glory,  and  the  love  of  your  neighbour,  you  will  seriously  reflect  and  not  despise  or  lightly  esteem  the  gifts  im- \nplanted by  God  in  \\-itriol.  Let  love  constrain  you.  so  that  by  night  and  by  day  you  may  be  occupied  herein,  and  none \nbe  found  taking  his  ease,  but  all  ready  to  do  anything  for  his  neighbour's  good.  Will  this  not  move  you  lawyers  'i \nListen  to  what  Christ  says  ;  '\u25a0  Woe  unto  you,  lawj-ers  !  \"  This  saying  is  not  effete.  Nor  do  you  theologians  place  a \nstumbling  block  in  the  way,  you  who  think  so  much  more  of  your  returns  and  your  salaries  than  about  your  sick  folk. \nThese  are  they  who  pass  by  on  the  Jericho  road.  Be  you  like  the  Good  Samaritan,  and  follow  the  example  of  his  virtue. \nThen  God  will  so  enlarge  your  gifts  that  in  helping  the  sick  you  shall  suffer  no  lack.  All  that  you  need  shall  be  given \nyou.    You  only  sell  th'is  treasure  I \n\n\nI04      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nout  every  failing  from  the  roots,  driving  it  up  and  down.  In  arcana  it  is \ncalled  Vitriol  Grillus,  or  Grilla.  Neither  hellebore,  nor  colocynth,  nor \ndigridion  purge  so  strongly  or  cure  so  perfectly  as  this,  nor  have  they  the \nsame  faculty  for  driving  out  worms.  For  curing  the  falling  sickness,  too,  the \npurgation  by  Vitriol  is  of  all  methods  the  best.  These  properties  accrue  to  it \nfrom  its  twofold  nature,  that  is  to  say,  its  acetosity  and  its  saltness.  On  this \naccount  it  is  a  much  nobler  medicine  than  others.  Its  colcothar,  or,  as  they \ncall  it,  its  red  Caput  Morttmm,  should  not  be  taken  internally,  unless  as  an \nadjunct  to  surgical  treatment  for  putrid  ulcers  of  the  first  grade  of  malignity  ; \nbut  its  oil  may  be  taken  for  those  of  the  second  or  third  grade.  Its  medicinal \nvirtues  are  contained  in  other  medical  books,  as,  for  instance,  in  the  treatise \nentitled  De  Naturalibus  Rebus.  Here  we  had  intended  only  to  treat \nand  to  bring  to  one  focus  what  it  does  for  Alchemy  in  the  way  of  trans- \nmutation. Sometimes  medical  topics  tempt  one  to  stray  from  one's  set \npurpose.  Let  us  see,  then,  what  Vitriol  does  in  Alchemy  beyond  the \ntransmutation  of  iron  into  copper,  as  we  described  above,  giving  the  formula \nat  the  outset.  Although,  then,  it  is  not  so  difficult  a  work  to  transmute  iron \ninto  gold,  God  wills  that  the  lesser  operations  shall  be  performed^firsty-aiid \nthat  the  greater  ones  should   remain  occult  until  the  Elias  of  the  Art  arrives. \n\n\nAll  arts  have  some  one  person  specially  their  own,  as  is  understood  in  other \narts.  Now,  take  one  pound  of  iron  filing,  without  the  admixture  of  any  other \nmetal,  and  half-a-pound  of  Mercury.  Over  these  pour  one  measure  of  the \nstrongest  Acetum,  with  a  quarter  of  a  pound  of  Vitriol.  Throw  in  an  ounce \nand  a  half  of  Sal  Armoniac.  Boil  all  together,  and  stir  constantly  with  a \nwooden  spoon.  As  the  Acetum  wastes  pour  on  fresh,  and  also  Vitriol.  After \ntwelve  hours  let  the  chief  part  of  the  Iron  which  has  been  transmuted  be \nentirely  separated  with  Mercury  from  the  other  part  of  the  Iron  which  has  not \nbeen  transmuted  ;  and  when  the  Mercury  has  been  pressed  out  by  a  leather, \nthere  will  remain  a  paste  of  amalgam,  and  when  this  is  reduced  by  fire  it \nexhibits  the  purest  copper.  Half  an  ounce  of  this  is  at  once  mixed  with  an \nequal  part  of  silver,  six  degrees  being  held  back,  though  not  fixed  but  ready \nto  be  fixed  in  regale,  so  that  therefrom  the  industrious  Artist  may  have \nmoderate  gain  for  food  and  clothing.  Vitriol  is  also  made  from  \\'enus, \ndissolved  by  means  of  aquafortis  and  granulated.  This  does  not  return  again \nto  copper.  So  also  from  the  colcothar  of  vitriol  \\'enus  is  made  (as  we  have \nmentioned  above  among  the  tests),  which  is  not  brought  back  to  vitriol  of \nitself  except  by  a  special  water.  Verdigris,  in  like  manner,  exhibits  a  Spagyric \nVitriol  of  highest  degree.  In  Vitriol  so  great  and  powerful  a  tincture  lurks  as \nan  inexperienced  person  could  scarcely  believe,  though  he  can  who  under- \nstands its  arcana.  As  often  as  Oil  of  Vitriol  is  mixed  with  Oil  of  Mercury, \nand  both  are  coagulated  together,  they  change  to  a  stone  of  wonderful  tint \nand  condition,  very  like  a  sapphire. \n\nHaving  dealt  with  the  Salts,  let  us  now  pass  on  to  Sulphur. \n\n\nThe   Econoviy  of  Minerals.  105 \n\nCHAPTER  XVII. \n\nConcerning  the  Threei-old  Sulphlk  of  Minerals. \n\nSulphur  should  properly  be  called  the  resin   of  the   earth,  and   in  it  are \nlatent  numberless  virtues  available  in  both  faculties,  though  its  crude  form  is \nuseful  in  neither.      Its  arcanum  alone,  when  cleansed  from  impurities,  operates \nin  a  wonderful  way,  having  beeij  washed  to  that  whiteness  which  is   seen  in \nsnow,  by  means  of  the  Isopic  art.      It   has  as  many  different  virtues  as  it  has \nvariety  of  sources  :    for  every  metal  or  mineral  contains  Sulphur  in  itself.     As \nwe  said  above,  under  the  similitude  of  chestnuts  and  other  nuts,  that  minerals \nwere  likewise  enclosed  in  their  rinds,  and  that  the  chief  excellence  lay  concealed \nin  their  nucleus,  which  is  sustained  and  nourished  by  the  external  integuments, \nso  with  regard  to   Sulphurs,  it  must  be  understood  that  it  is  the  interior  one \nwhich  excels  the  others,  and  is  Spagyrically  termed  embryonated,  on  account \nof  its  specific  origin,  as  being  the  Sulphur  of  gold,  stone,  etc.     The  external \nSulphur,  in  which  the  embryonated  lies  concealed,  is  our  mineral.     There  is \nalso  a  third  -kind,  extracted  from  the  nuclei   of  minerals  or  of  metals,  which \ncannot  have  a  better  name  in  the  art  than   \"  animated  \"  and   \"  Spagyric.\"     It \nis  of  universal  application  in  both  faculties.     In  order  to  better  comprehension, \nthe  first  Sulphur,  which  we  have  said  to  be  a  resin  of  the  earth,  as  it  were,  the \nmother  and  the  father  of  other  sulphurs,  we  name  universal.     The  second \nkind  is  where  it   assumes  a  metallic  or  mineral  appearance,  but  it  is  now  em- \nbryonated ;    the  third,  which  is  repurged  from  these  and  exists  Spagyrically \npure  from  all  superfluities,  is  Animated  Sulphur.     There  are  two  conditions  of \n-this  embrj'onated   Sulphur  which  are  worthy  of  notice.     One,  passing  from \nthe   fixed  stage,  is   made  volatile  ;  the  other  is  a  pure   and  living  fire  which \ndestroys  with  equal  facility  a  log  of  wood  or  a  disease.     The  extraction  of  the \nembryonated  Sulphur   is   brought   about   either  by  sublimation  or  by  descent. \nBut  sometimes  it  is  not  found  mixed  naturally  with  other  ingredients,  so  that \nbeing  unable  through  its  great  subtlety  to  stand  the  heat  of  the  fire  in  prepara- \ntions of  this  kind,  it  has  to  be  extracted  from  its  minerals  by  means  of  aqua- \nfortis, and  afterwards  coagulated.     This,  when  set  aside  according  to  its  true \nconcordance,  contains  within  itself  a  golden  nature,  on  which  account  it  is  to \nbe  sought  before  all  others  in  Alchemy,  because  it  easily  admits  of  fixation, \nnay,  it  fixes  the  gold  in  cements,  and  in  other  metals  where  it  is  not  yet  mature \nor  volatile.     But  gold  is  vainly  sought  therefrom  unless  it  shall  have  previously \nexisted  there  by  Nature.      It  contains  no  silver,  but  only  gold,  one  containing \nmore  than  another,  as  in   the  embryonate  of  Venus,  of  red   talc,  of  gold  or \niron  marcasite,   these   rarely   lack   gold.     Now,  whoever  wishes  to  turn  his \nhand   to  these  things,   let   him   first  of  all   remember  and   carefully  note   to \nseparate  Sulphur  of  this  kind  from  gold  with  the  greatest  activity,  and  cleverly \nwithal,  so  that  nothing  shall  perish  with  the  gold.     I  could  say  more  than \nthis,  but  I   must  be  silent.      If  it  were  not  diametrically  to  oppose  the  will  of \nGod,  it  would  be  the  easiest  thing  possible  to  make  all  rich  alike  by  a  very \n\n\nio6      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nfew  words,  and  to  fulfil  the  wishes  of  everybody.  But  since  riches  altogether \nlead  aside  the  poor  from  the  right  path,  taking  away  humility  and  piety,  and \nputting  pride  and  self-sufficiency  in  their  place,  together  with  petulance  and \nincontinence,  one  would  rather  hold  one's  tongue,  leaving  poverty  as  a  bridle \nagainst  these  faults  in  those  who  are  at  once  poor  and  greedy  of  wealth.  To \ncome  lo  mineral  Sulphur.  The  leader  of  our  Art  has  directed  his  disciples  to  a \nrecognition  of  this  fact,  that  nothing  can  be  generated  from  the  woman  with- \nout her  husband.  They  ha\\e  seen,  therefore,  that  this  Art  is  the  father  which \narranges  all  things.  He  has  summoned  the  spirit  of  transmutation  whereby \nthe  mineral  Sulphur  is  joined  to  linseed  oil,  and  thence,  by  means  of  decoction \na  certain  form  results  in  the  shape  of  a  liver  or  a  lung,  and  from  thence \nafterwards  a  twofold  liquid,  one  as  white  as  milk,  thick  and  oily  ;  the  other \nlike  oil,  very  red  and  as  thick  as  blood  ;  but  both  of  such  a  nature  that  one \nwill  not  mix  with  the  other.  The  white  liquid  sinks  to  the  bottom,  the  red \nfloating  on  the  surface.  Attempts  have  been  made  to  go  farther,  and  make  a \nwhite  tincture  from  the  white  liquid  ;  but  to  no  purpose.  I  know  that  nothing \nhas  been  done  or  can  be  done  in  this  way,  because  the  matter  is  weak  and  use- \nless for  this  Art.  But  any  crystal  or  beryl  placed  therein  at  the  proper  time,  and \nremaining  there  for  three  years  at  least,  is  transmuted  into  a  stone  very  like  a \njacinth.  Likewise  a  ruby,  which  has  not  been  sufficiently  tinted  by  Nature,  is,  in \ncourse  of  time,  rendered  so  clear  and  bright  that  it  shines  by  night  like  a  natural \ncarbuncle,  and  wherever  it  is  placed  it  can  be  found  at  night  without  a  light. \nThe  same  result  follows  with  a  jacinth  ;  and  in  the  sapphire  the  ccerulean \ncolour  is  increased  beyond  the  natural  hue,  with  a  translucent  green  tint \ninserted.  It  is  also  a  most  excellent  tincture  for  other  gems,  as  well  as  for \nLuna.  If  this  be  placed  therein,  it  grows  black,  and  lays  aside  the  calx \nof  Sol,  though  it  be  not  fixed  until  it  has  arrived  at  its  complete  stage  of  per- \nfection. Enough  on  this  topic.  Whoever  wishes  to  work  with  this  tincture, \nmust  first  learn  by  means  of  Alchemy  carefully  to  accomplish  its  preparation. \nIt  is  well  nigh  the  most  difficult  of  all  alchemical  operations  so  far  as  prepera- \ntion  is  concerned.  This  oil  excels  only  in  tints.  In  the  greater  virtues  it  is  not \nso  much  to  be  trusted  for  acting,  because  there  is  a  tincture  of  colour  onlj-  in \nit,  not  of  virtue.  Some  perspns  have  tried  also  to  extract  tinctures  from  the \nmetals.  They  have  failed  ;  but  it  would  not  be  well  to  set  down  here  the \ncause  of  their  failure.  This,  however,  is  very  certain,  whoever  has  the \nTincture  of  Sol,  will  be  able  to  bring  the  body  of  gold  beyond  its  natural \ndegree,  that  is  to  say,  from  twenty-four  to  the  thirty-six,  and  beyond,  so \nintensely  that  it  cannot  ascend  higher,  though  it  still  remains  constant  and \nfixed  in  antimony  and  in  every  quartation.  The  Sulphur  of  Luna,  too,  exalts \nits  own  body  to  such  a  degree  that  Venus,  with  an  equal  weight  of  this \nLuna,  is  taken  for  the  Lydian  stone.  The  Sulphur  of  \\'enus  fixes  copper,  so \nthat  it  will  stand  the  test  of  lightning,  but,- nevertheless,  it  does  not  tinge. \nWith  the  Sulphur  of  Saturn  [it  is  transmuted  into]  the  best  steel  ;  with  the \nSulphur   of  Jupiter,   into   excellent   iron.      So,  too,  tin    is   fixed   with   its   own \n\n\nThe    Eco7iomy  of  Mhicrals,  107 \n\nSulphur,  so  that  it  stands  lightning,  and  Saturn  is  strengthened  and  fixed  by \nits  own  [sulphur],  so  that  it  no  longer  affords  any  ceruse,  or  minium,  or  spirit. \nThe  Sulphur  of  Mercur}-  renders  its  own  body  malleable,  so  that  it  bears  the \nignition  of  Venus,  but  not  its  ashes.  The  Sulphur  of  Sol  tinges  Luna,  but \ndoes  not  fix  it.  There  occur  also  w*ith  the  other  sulphurs  transmutations  of \nthings  put  in  them  into  some  other  bodies  than  their  own.  But  this  experi- \nment does  not  turn  out  as  desired.  It  should  be  remarked,  meanwhile,  that \nSulphur  demands  a  ver)-  expert  operator,  not  a  mere  boaster  or  charlatan. \n\nCHAPTER   XVIII. \n\nConcerning  Arsenic  used  for  Alchemy.* \n\nIt  seems  right  to  connect  Arsenic  generically  with  Sulphurs  rather  than \nwith  Mercuries,  and  to  treat  it  immediately  after  Sulphurs.  Some  old  chemists, \nor  rather  sophists,  labouring  at  chemistry,  swelling  with  jaundice,  that  is, \nwith  desire  of  gold,  and  a  sort  of  yellow  dropsy,  when  they  saw  in  arsenic  the \nwhite  Tincture  of  Venus,  and  the  red  tincture  in  the  calamine  stone,  believing, \ntoo,  that  the  true  arcanum  of  the  stone  was  contained  in  these,  thought  the \nwhite  and  red  electrum  were  silver  and  gold  until  they  found  out  the \ncontrary  by  tests,  and  learnt  that  they  had  been  engaged  in  a  vain  w^ork.  And \nnot  content  with  that  they  went  on  perversely  in  order  to  arrive  at  fixation,  and \npersevered  until  they  had  neither  house  nor  possession  left.  They  had  wrought \na  transmutation  in  themselves  rather  than  in  the  metals  !  And  what  wonder  ? \nThey  approached  this  work  without  judgment,  and  possessing  no  knowledge \nof  minerals  and  metals,  as  so  many  of  those  who  embark  in  the  Art  at  the \npresent  day  do.  Since  the  time  when  the  name  of  electrum  given  by  the \nancients  passed  into  oblivion,  there  has  forthwith  followed  the  ruin  of  those \n\n\u25a0  In  this  case,  also,  the  Geneva  folio  offers  considerable  variations  from  the  text  as  it  stands  above.  Concerning \nTHE  Alchemical  Virtues  in  Arsenic\u2014 A  certain  name  was  invented  and  put  forth  by  our  ancestors,  namely, \nelectrum.     Electrum  is  a  metal  proceeding  from  another  metat,  and   unlike  the   metal   from  which  it  descends.      For \n\n^example;  Copper  turns  tOJKhitcjnetaL When   its  redne&s  is  removed  it  Is  called  electrum.     In  like  manner,  from \n\ncopper,  by  means  of  cadmia,  is  made  orichalcum,  and  this  is  called  red  electrum.  These  different  kinds  of  electrum \ncertain  alchemical  sciolists  and  artists  reckoned  as  silver,  and  sometimes  took  in  place  of  gold  :  nor  did  they  understand \nor  believe  anything  else  save  that  this  was  silver,  and  so  that  silver  could  be  produced  fiom  copper.  Omitting  the  name \nof  electrum,  they  took  it  for  silver  or  for  gold,  and  did  not  leave  off  their  Investigations  so  long  as  a  house  or  a  court \nremained.  I  point  out  this  in  order  that  error  may  be  avoided,  and  that  due  consideration  may  be  given  to  the  qucs* \ntions,  What  is  electrum  ?  what  is  gold  ?  and  what  U  silver  ?  and  that  in  tliis  way  no  rash  measures  may  be  taken. \nNow,  I  will  lay  before  you  a  certain  medicament.  Take  the  metal  arsenic,  prepared  in  a  metallic  way  ;  cement  the \nsame  with  Venus  in  the  usual  manner,  and  you  will  find  a  l.irge  quantity  of  electrum  in  the  copper.  No  one  need  incur \ngreat  expense  for  thb  substance,  because  it  costs  a  good  deal  to  make  electrum.  So,  then,  it  is  better  to  leave  copper \nas  copper  in  its  own  form.  In  no  respect  is  its  electrum  better,  but  rather  commoner.  So  by  dissolving  it  in  graduated \nwater  it  leaves  a  cal.\\.  It  is  not  that  silver  is  produced,  but  electrum  ;  .ind  it  is  rendered  so  subtle  that  nothing  what- \never remains,  but  it  vanishes,  and  because  it  is  not  fixed  it  is  consumed.  Thus  not  only  in  copper,  but  also  in  iron,  tin, \nsteel,  etc.,  a  residuum  is  left  ;  but  nothing  of  a  fixed  character  is  present,  and  in  this  way  many  arc  deceived. \nEventually  matters  came  to  this  crisis,  that  electrum  lost  its  name  and  was  called  silver,  whereupon  there  began  for \nthe  alchemists  dcstruciion,  exile,  miser>',  and  disappointed  hopes.  There  are  many  recipes  of  this  kind  which  it  is  not \nnecessary-  to  recount.  They  are  well  known  to  artists  who  follow  me  in  this  chapter,  who  also  have  well  weighed  their \nown  error  in  seeking  it  in  vain  elsewhere.  There  is  a  good  deal  of  seduct'on  for  juniors  to  desert  the  method  of  their \nciders,  and  when  the  pupil  wishes  to  be  more  learned  than  the  master,  and  no  longer  remains  in  the  right  path,  but \njudges  things  for  him  elf,  and  is  prepared  to  abide  by  his  own  opinion.  All  that  comes  of  it  is,  he  labours  in  vain,  thus \natoning  for  his  fault  and  incurring  grievous  loss.  The  ancients  called  this  substance  electrum,  and  such  is  its  proper \nname.  The  moderns  call  it  silver\u2014 its  improper  name.  Our  forefathers  avoided  all  loss  because  they  knew  what  they \nwere  about  ;  the  rising  generation  do  not  know,  and  so  incur  loss.     It  has  been  a  constant  custom  in  alchemy  that \n\n\nio8      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nwho  changed  that  name  into  fictitious  gold  and  silver.  That  has  been  the \ndestruction  ot  modern  chemists.  To  define  Electrum  :  it  is  a  metal  made  from \nsome  other  by  Art,  and  no  longer  resembling  that  from  which  it  was  made. \nFor  example  :  arsenical  metal,  prepared  according  to  the  form  of  metallic  pre- \nparation, cemented  with  Venus  in  the  accustomed  manner,  converts  the  whole \ncopper  into  white  electrum  more  worthless  than  its  own  copper.  What  need \nis  there  to  deprave  metals  at  great  expense  ?  Would  it  not  be  better  to  leave \nthe  copper  in  its  own  natural  essence,  to  keep  one's  money,  and  devote  time \nand  labour  to  a  more  useful  work?  The  ancients  called  Electrum  by  its  proper \nname;  the  moderns  falsely  call  it  silver.  The  ancients  were  not  losers,  because \nthey  knew  the  Electrum  itself;  the  moderns,  because  they  have  no  knowledge \nof  Electrum,  throw  away  their  faculties,  labour,  and  time.  Now,  since  in \nAlchemy  all  mistakes  are  constantly  propped  up  with  some  new  hope,  it  was \ntried  to  fix  Arsenic  by  means  of  reverberations  for  some  weeks,  and  by  other \ndevices.  Thence  it  ensued  that  the  Arsenic  became  red  and  brittle  like  coral, \nbut  of  no  use  in  Alchemy  except  for  Electrum,  as  was  just  now  said.  Then  by \ndescent  and  precipitation  they  effected  nothing  more  than  by  their  calcinations. \nThus  it  happens  that  in  Alchemy  obstinate  men  are  deceived  because  thej'  do \nnot  learn  thoroughly  from  the  foundation  all  the  terms  of  the  Art.  It  is  true \nthat  Arsenic  does,  in  its  own  natural  condition,  contain  gold  ;  and  that  this \ngold,  by  the  industry  of  the  artist,  can  sometimes  be  separated  in  a  cement, \nor  a  projection,  or  otherwise,  into  silver,  copper,  or  lead  by  attraction  ;  but  it \ndoes  not  therefore  follow  that  this  is  produced  by  his  operations  and  his \ntinctures.  It  means  only  that  the  gold  which  was  there  before  has  been \nderived  by  a  process  of  separation,  as  it  generally  is,  from  its  ore.  It  is  nearly \nalways  found  golden,  and  very  seldom  lacks  gold,  as  is  the  case  with  many \n\ninvestigations  shall  be  made  with  persistent  good  hope.  Hence  operators  have  tried  to  fix  arsenic,  and  to  transmute  it \ninto  another  essence,  on  the  chance  that  it  may  be,  or  may  be  rendere  I,  better,  and  prove  of  greater  efficacy.  Hereupon \nfollowed  the  reverberation  of  arsenic,  and  its  circulation  in  a  rcvcrberatory  of  reeds  for  some  weeks,  or  by  some  smiiK-u- \nprocess.  Arsenic  has  been  rendered  like  crj^stal,  red  and  beautiful,  like  red  glass  for  its  hardness,  light  weight,  and \nfragility.  There  is  no  pKice  for  the  virtues  of  this  arsenic  in  medicine.  It  regards  only  electra,  as  has  already  been \nsaid.  Moreover,  it  has  been  attempted  to  deal  witli  this,  too,  by  another  method  of  preparation,  namely,  by  descent. \nBy  this  method  it  is  rendered  red  and  yellow,  and  in  potency  is  equivalent  to  the  species  already  mentioned.  Some \nhave  precipitated  it,  and  it  has  approached,  or  even  reached,  a  red  colour  ;  and  yet  not  all  the  operators  in  this  way \nhave  reaped  the  fruit  of  their  labours  or  arrived  at  the  result  ihey  contemplated,  but  only  at  the  electric  stage  of  it, \nwhich,  on  account  of  their  ignonince  and  inexperience,  led  many  artists  .istray.  Wherefore  it  is  necessary  that  every- \none in  these  things  should  be  farsighted.  He  who  has  not  full  knowledge  and  comprehension  of  all  names \ndoes  nothing,  and  the  heads,  however  full  of  brains,  do  not  get  at  the  foundation  of  the  matter.  One  thing  is  wanting \nto  them  for  a  foundation\u2014 to  know  electrum  and  other  substances  when  they  see  them.  Then  they  understand  of  them* \nselves  whether  they  can  progress  with  electrum  or  not.  Nevertheless  it  often  happens  that  arsenic  is  auriferous  in  its \nnature,  and  contains  gold  in  it.  Now,  if  an  operator  is  skilled  in  separating  gold  from  arsenic,  whether  by  a  cement  or \nby  some  method  of  projection,  or  by  another  process,  so  that  he  can  reduce  that  gold  to  some  metal,  such  as  silver, \ncopper,  or  lead,  without  doubt  he  will  find  it  to  be  gold,  and  of  e.\\cellent  quality  too.  To  follow  this  up  so  that  .t \ntincture  shall  be  produced,  or  it  shall  issue  forth  from  a  tincture,  is  nothing  ;  but  the  gold  is  in  the  arsenic,  and  the \nwhole  matter  lies  in  depurgation,  separation,  and  kindred  processes,  according  as  anyone  has  experience  therein. \nArsenic,  especially,  which  comes  from  auriferous  districts,  or  from  gold,  is  rarely  without  gold.  The  only  point  of \nimportance  is  that  the  sep.iration  sh.ill  be  properly  made.  1  know  nothing  more  of  arsenic  .ind  its  species  beyond  what \nI  h.ive  put  forw.ard  ;  at  least,  nothing  which  it  is  lawful  and  expedient  to  make  known,  whether  with  reference  to \nmedicine  or  to  alchemical  operations.  Whoever  has  prudence  ought  to  be  sufficiently  skilful  for  this  purpose.  If  he \nhas  it  not,  let  him  altogether  abstain.  No  faculty  can  subdue  itself  ;  but  failure  must  ensue  if  due  order  and  a  genuine \nmode  of  procedure  have  not  been  preserved.  You  should  follow  the  guidance  of  your  own  judgment.  The  man  who \nfollows  no  other  guide  is  not  in  a  state  of  subservience  to  any. \n\n\nThe   Eco7ioviy  of  Minerals.  109 \n\nother  substances.  So  far,  then,  have  I  given  concerning  Arsenic  what  I  know , \nor  what  it  is  advisable  to  write.  Let  everybody  first  of  all  diligently  examine \nits  name,  so  that  he  may  understand.  Otherwise  error  is  apt  to  arise  easily \nin  both  faculties,  which  is  only  at  length  discovered  by  the  result. \n\nCHAPTER    XIX. \n\nCoxcERNiNG  Quicksilver. \n\nHaving  dealt  with  salts  and  sulphurs,  we  come  to  Quicksilver.  This \ncannot  be  properly  termed  a  metal,  but  rather  a  metallic  water;  but  it  is  called \na  metal  for  this  reason,  because,  by  means  of  .\\lchemy,  it  is  brought  to  a \nsolid  substance  and  into  a  metallic  colour,  sometimes  being  fixed  and  some- \ntimes not  fixed.  It  can  only  be  known  as  the  chief  material  of  Alchemists, \nwho  are  able  from  it  to  make  gold,  silver,  copper,  etc.,  which  will  stand  the \ntest.  So,  too,  perhaps  tin,  lead,  and  even  iron.  It  is  of  a  wonderful  nature, \ninscrutable  save  after  great  labour.  In  a  word,  it  shews  itself  to  be  the  first \nmaterial  of  Alchemists  in  metallic  degrees,  and  the  chief  arcanum  in  medicine. \nIt  is  a  water  which  wets  nothing  it  touches,  an  animal  without  feet,  and  the \nheaviest  of  all  metals.  It  consists  of  Sulphur,  Salt,  and  Mercury.  The  first \nand  last  matter  it  discloses  in  liquefactions  of  the  metals,  especially  those \nwhich  liquefy  by  heat  without  fire,  and  in  others  by  flux. \n\nCHAPTER  XX. \n\nConcerning  Cachimi.b  and  Imperfect  Bodies. \n\nThere  is  another  kind  of  mineral  bodies  which  is  not  saline,  nor  is  it  a \nmetal,  but  metallic  ;  such  are  marcasites,''  chiseta  red  and  white,  perfect  and \nimperfect  antimoniacs,  arsenicals,  auripigmenls,  various  talcics,  cobleta, \ngranata,  gem-like  bodies,  etc.  I  say  these  are  metallic  bodies  since  they  have \nchiefly  the  first  metallic  matter,  and  derive  their  origin  from  the  first  three \nmetallic  bodies,  to  which  they  fly,  as  it  were,  and  are  incorporated  with  them \nas  metals,  for  instance,  gold,  silver,  copper,  iron,  etc.  But  since  together \nwith  them  there  is  incorporated  a  metallic  enemy,  they  can  only  be  separated \n\n\n\u2022  Marcasites  are  to  be  found  in  all  genera,  whether  you  have  regard  to  colour,  brilliancy,  form,  or  any  other \nproperty.  For  they  are  nothing  else  than  the  superfluity  of  metals,  that  is,  matter  abundant  in  metals,  being \nsomething  which  metals  are  unable  to  bear  or  contain  within  them,  or  convert  into  their  own  form.  First  of  all,  when \nthe  salts  are  separated  from  Ares  (the  occult  dispenser  of  Nature^  a  sep.-iration  of  metals  follows.  Out  of  these,  firstly, \nmarcasite  is  produced  which  is  unfit  to  become  a  metal,  and  yet  in  that  matter  it  so  resides  that  at  first  out  of  Ares \nthere  grows  that  matter  of  the  metals.  And  it  is  the  first  matter,  consisting  of  three  things,  the  spirit  of  salt,  the  spirit \nof  mercur>*,  and  the  spirit  of  sulphur,  but  in  such  a  manner  that  these  three  are  one.  Of  these  all  metals  and  minerals \nconsist.  These  things  being  so  ordered,  .\\rcheus  (the  occult  virtue  of  Nature)  institutes  the  first  operation  of  metals, \nso  as  to  produce  them  and  distinguish  them  into  their  forms  and  natures.  But  before  he  deals  with  the  metals \nthemselves,  he  ejects  the  superfluity  which  abounds  in  salt,  mercurj',  and  sulphur,  .and  purges  the  three,  after \nwhich  the  superfluity  emerges  along  a  simple  line  into  its  own  yliadum  (chaos),  and  is  at  first  divided  into  two  genera, \nmarcasites  and  cachimia:  Here  it  is  coagulated  into  a  mineral,  consisting  of  salt,  sulphtir,  and  mercur>-.  Yellow \nmartiasite  obtains  its  colour  from  the  predominance  of  sulphur  ;  the  white  from  the  predominance  of  mercurj*.  For \nsulphur  and  cachimix  acquire  their  colour  from  s.ilt,  for  this  Is  derived  from  the  spirit  of  salt,  just  as  gravitj-  is \nderived  from  mercurj*  in  all  three.  But  if  the  separation  be  properly  eff'ected,  each  of  the  minerals,  that  is  to  say \nmercury,  sulphur,  salt,  settles  in  its  own  place.  Of  these  three  all  minerals  consist.\u2014 /J^  Elrviettto  Aqua\" \nTract  III.,  c.  i. \n\n\n1 1  o     The  Hervietic  and  Alchemical  Writings  of  Paracelsus. \n\nby  means  of  Alchemy  when  set  free  from  the  tjranny  of  this  foe.  There  are \ndifferent  enemies  of  this  kind  which  practise  robbery  against  the  metals,  just  as \nif  anyone  seeking  refuge  with  a  companion  should  be  robbed  in  his  house  and \nkilled  by  the  very  man  whose  help  he  asked.  Some  of  those  spoken  of  consist \nchiefl)'  of  Sulphur,  as  marcasites,  chiseta,  cobleta  ;  others  in  the  body  of  Mer- \ncury, as  arsenicals,  auripigmentals,  antimoniacs,  etc.  Others  in  Salt,  as  all \nbelonging  to  talc.  There  are  two  colours  of  marcasites,  the  white  and  the \nyellow,  according  to  the  imperfect  metallic  Sulphur  arranged  in  them,  which \nalso  the_v  need  for  many  purposes.  An  imperfect  metal  is  made  from  cobleta. \nThis  admits  of  liquefaction,  and  passes  into  a  state  of  flux,  is  of  a  blacker \ncolour  than  lead  and  iron,  but  of  no  brightness  or  metallic  glitter;  it  barely \nadmits  of  malleation,  so  that  scarcely  anything  can  be  made  from  it.  Its \nultimate  matter  has  not  yet  been  discovered,  nor  the  process  of  its  separation. \nThere  is  no  doubt  it  is  a  promiscuous  race  from  the  male  and  female,  as  is \nthe  case  in  iron  and  steel,  but  these  cannot  be  perfectly  welded  until  some \nmethod  of  separation  is  discovered.  There  is  another  similar  body  called \nzinchinum  ;  not  that  which  is  commonly  so  known,  but  a  peculiar  kind  in \nwhich  \\arious  metals  are  found  to  be  adulterated,  of  a  liquefiable  nature  and \nnot  malleable.  It  differs  much  in  colour  from  the  others,  of  which  the  last  has \nnot  yet  been  found.  In  its  preparation  it  is  almost  as  wonderful  as  Mercury \nitself.  It  avoids  mixture  with  anything  else,  and  remains  a  special  glass  much \nto  be  admired  among  minerals.  Metallic  grains  are  found  also  in  torrents, \nand  are  called  granates,  on  account  of  their  outer  form.  They  are  liquefied  and \nbear  the  hammer  ;  but  still  are  not  capable  of  being  made  into  any  implement. \nThe  properties  of  these  bodies  cannot  be  known  unless  they  are  revealed  by \nAlchemy.  Many  contain  adulterated  metals,  such  as  silver  and  gold,  which \nflow  to  them,  as  they  are  accustomed  to  do  to  copper  and  to  lead.  They  con- \nsist of  a  certain  dense  kind  of  Sulphur.  Some  granates  of  another  kind  are \nclear  as  crystal,  and  there  is  gold  and  silver  in  them.* \n\nCHAPTER  XXI. \n\nConcerning  Met.\\ls  free  by  Nature,   Perfect  .\\nd  Imperfect  ;  and \n\nFIRST   concerning    SaTURN,    OR    LeAD. \n\nSaturn  has  obtained    a    body  the  blackest  and    densest   of  all    (though \nwhite,  yellow,   and   rod   inhere  therem).  Mercury  a  similar  one,   and   Salt  one \n\n\u2022  As  in  the  generation  of  marcrwites,  so  in  c.ichimias.  The  superfluity  is  ejected  from  the  prime  principles.  Sotne^ \ntimes  mercury-,  sometimes  sulphur,  sometimes  salt,  will  predominate,  and  that  which  predominates  forms  a  mineral^ \nIn  marcasites  sulphur  and  mercurj'  prevail,  as  two  very  light  things  which  first  fly  away,  then  coagulate,  and  become \nvery  hcav>-.  After  the  superfluity  more  completely  departs,  there  is  more  salt  and  less  of  the  other  principles, \nthough  they  are  not  altogether  absent.  Thus  originate  cachimiae,  tabulated  and  fissile,  out  of  the  nature  of  salt,  which \nin  sulphur  and  such  mercury  is  of  this  property.  It  has  all  colours,  white  and  red,  receiving  them  from  sulphur  and \nmercur>-  .as  one  or  the  other  predominates.  liut  cachimia  is  more  fixed  .ind  solid  than  niarc.lsite,  by  reason  of  its  fixed \nsalt.  Colours,  also,  are  fixed  in  it,  so  that  it  may  receive  no  injury  from  the  fire.  Tluis  marcasite  is  the  superfluity \nabounding  in  the  first  matter  of  mel.als  in  Ares,  which  is  separated  by  Archcus  into  Vliadinn.  whence  afterwards  are \ngenerated  almut  thirty  forms  of  marcasite  and  cachimiiE.  all  of  which  are,  nevertheless,  comprehended  under  two  names. \nThe  multiplicity  of  these  genera,  which  are  all  derived  from  one  matter,  is  owing  to  the  unequal  manner  in  which  the \nthree  prime  principles  are  combined.  \u2014Ibid.,  c.  2. \n\n\nThe  Economy  of  Minerals.  1 1 1 \n\nabove  all  others  fusible.  By  corruption  it  is  easily  reduced  to  its  spirit,  to \nwhite  or  yellow  cerussa,  to  minium,  and  lastly,  to  glass,  like  the  rest.  Tin \nis  made  up  of  white  fixed  Sulphur  and  fixed  Salt  but  of  Mercurj-  not  fixed. \nAnd  because  it  is  fixed  in  body,  not  in  Mercury,  it  easily  loses  its  metallic \nfusion,  the  spirit  passing  away  by  the  fire ;  and  when  this  is  absent  it  is  no \nlonger  a  metal  but  an  evanescent  body.  Iron  and  steel  are  not  of  the  lique- \nfiable  Sulphur,  Salt,  and  Mercurj-,  contrary-  to  tin  and  lead.  Iron  is  coagulated \ninto  the  hardest  metal  of  all,  and  it  marries  itself :  that  is,  two  metals  are \nfound  in  one,  steel  the  male,  and  the  female  iron.  These  can  be  separated \none  from  the  other,  each  for  its  special  use.  Gold  is  generated  from  the  verv \npurest  Sulphur,  perfectly  sublimated  by  Nature,  purged  from  all  its  dregs  and \nspurious  admixtures,  and  exalted  to  such  a  transparency  that  no  metal  can \ncorporeally  ascend  higher.  This  Sulphur  is  one  part  of  the  primal  clement, \nand  if  .\\lchemists  could  have  this  as  something  easily  discoverable  in  its  tree \nand  root,  they  would  be  able  with  due  cause  to  rejoice  ;  for  it  is  the  true \nSulphur  of  the  philosophers  out  of  which  gold  is  made,  not  that  other  gold \nout  of  which  is  made  iron,  copper,  etc.  This  is  its  universal  test.  Its  Mercury, \ntoo,  is  by  Nature  perfectly  separated  from  all  terrestrial  and  accidental  super- \nfluity, transmuted  separately  into  its  mercurial  part,  and  into  extreme \nperspicuity,  which  Mercury  of  the  Philosphers  is  the  second  part  of  the  primal \nmatter  of  gold,  from  which  gold  is  generated.  Lastly,  Salt  is  the  third  part  of \nthe  primal  essence  of  gold,  and  of  the  tree  from  which  gold  is  to  be  produced, \n^jAs  roses  from  rose-seeds \u2014 gold  which  is  brought  to  its  supreme  crystalline \n\"y/^  brightness,  and  purified  from  all  the  acridity,  acerbity,  bitterness,  darkness, \nand  vitriolic  nature  of  Salt,  so  that  nothing  of  this  kind  appertains  to  it,  now \nthat  it  rejoices  in  its  lucidity  and  transparency. \n\nWhen  these  three  meet  together  in  one,  the  gold  is  decocted  into  a  mass, \nnot,  however,  always  of  one  and  the  same  condition  or  degree.  Nature \nexhibits  thirty-two  grains  of  gold,  and  these  in  Art  become  twenty-four  grains \nin  the  highest  grade  of  perfection.  The  cause  of  this  is  that  the  gold  is \nnourished  in  its  tree  as  a  cow  in  its  pastures,  or  an  epicurean  in  his  cook-shop \nand  eating-house.  Directly  one  of  these  leaves  his  feeding-place  he  grows \nlean,  and  so  is  it  with  gold ;  it  is  diminished  by  eight  degrees.  And  as  some \nof  these  feeding-places  are  occasionallj-  inferior,  it  happens  that  the  degrees  of \nthe  gold  are  deteriorated  or  diminished  too  ;  so  that  Nature's  sum  total  of \ntwenty-six  is  reduced  in  .\\rt  to  ten.  The  accidents,  or  rather  the  incidents,  of \nthe  stars  or  of  the  elements  sometimes  hinder  the  generation  of  gold,  so  that \nit  becomes  ruder  and  less  tractable  in  its  nature.  But  it  is  especialh-  in- \nequality in  the  weights  of  the  three  primals  which  has  effect.  Too  great  a \nportion  of  Salt  renders  it  too  pale.  With  too  much  Mercurj'  it  grows  yellow, -^ \nand  with  a  too  plentiful  supply  of  Sulphur  it  is  rendered  red.  In  Nature,  just \nas  much  as  in  the  work  of  man,  errors  occur  by  means  of  these  hindrances  ; \nbut  these  can  be  removed  by  means  of  antimony,  cements,  and  quartations. \nIn  Sulphur  nothing  should  be  looked  for  but  a  body,  in  Salt  confirmation,  but \n\n\n\\ \n\n\n1 1 2      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nin  Mercury  all  virtue,  property,  essence,  and  medicine,  which  do  not  exist \nanywhere  else  as  it  does  therein  ;  but  rather  as  in  a  dead  body  from  which  the \nspirit  has  departed,  in  which,  however,  we  try  to  keep  some  of  the  elementary \npowers,  as,  for  instance,  the  remains  of  the  fire  of  wine  in  Acetum,  though \nthese  are  corrosive  rather  than  nutritive  or  strengthening.  Natural  objects \nclearly  shew  that  they  are  compounded  of  the  four  elements  ;  but  beyond  that \nthe  matter  is  occult.  They  are  made  up  onl)-  of  the  three  we  have  spoken \nabout,  which  possess  a  magnet  common  to  them  all.  This,  in  the  decoction \not  the  preparation,  attracts  to  itself  the  trinity  of  essence.  The  old  philoso- \nphers called  this  state  esse,  because  the  trinity  acquires  a  condition  of  unity  in., \nwhich  the  natural  motion  reposes  and  settles  the  degree.  But  that  magnetic \nvirtue  should  deservedly  be  called  a  fourth  esse  (not  element)  since  it  attracts  the \nmedicine  to  the  Mercury  in  which  it  is  found.  In  the  ultimate  separation, \nhowever,  the  Mercury  loses  most  of  its  weight.  All  these  matters  being  thus \narranged  bv  Nature,  the  gold  grows  up  to  a  tree,  spreading  forth  first  from \nthe  root  by  the  trunk  to  its  branches  and  twigs,  on  which  flowers  are  produced \n(as  we  see  on  the  earth),  and  when  these  fade  the  fruit  is  not  always  found  at \nthe  extremities  of  the  twigs,  but  sometimes  a  hundred  paces  farther  off  in  the \ntree,  occasionally  in  its  verj'  midst,  or  some  degrees  towards  the  surface  of  the \nearth.  It  will  sometimes  happen  that  nothing  but  Mercury  is  produced,  when \nby  its  superfluity  it  has  suppressed  the  other  ingredients.  If,  however,  the \nSalts  preponderate,  their  corrosive  nature,  like  so  many  worms,  consumes  the \nflowers  of  the  tree.  By  the  preponderance  of  Sulphur  everything  is  burnt  up, \njust  as  on  earth  by  the  too  great  heat  of  the  sun.  Copper  is  produced  by  the \nbrown  Sulphur,  red  Salt,  and  yellow  Mercury  decocted  into  a  metal.  This \ncontains  within  itself  its  masculine  element,  that  is,  the  scoria  ;  and  if  it  be \nagain  reduced  to  a  metal  after  separation,  it  returns  to  masculine  copper, \nwhich  can  no  longer  be  corrupted  ;  and  the  female  will  afford  no  scoriffi  at  all. \nOn  malleation  and  fusion  they  difl\"er  from  each  other  only  as  steel  and  iron,  and \ncan  be  separated  in  the  same  way,  so  that  two  different  metals  are  thence  pro- \nduced. Silver  is  composed  of  white  Sulphur,  Salt,  and  Mercury,  naturally \nprepared  and  fixed  to  the  highest  degree  of  purity  and  transparency,  next  after \ngold,  in  ashes,  not  in  antlTiiony,  or  in  royal  cement,  or  in  quartation.  The  dif- \nference of  fixation  between  gold  and  silver  can  easily  be  learnt  by  considering \nthat  gold  is  masculine,  and  has  the  male  virtues  very  strongly  fixed,  while \nsilver,  as  the  female,  has  them  weaker.  They  are  of  one  and  the  same  primal \nmatter,  and  differ  as  to  colour  and  fixing  in  no  other  way  than  as  the  male  and \nthe  female.  The  metals,  then,  are  seven  in  number,  exclusive  of  Mercurj-, \nnamely  gold,  silver,  tin,  lead,  iron,  steel,  and  copper.  The  last  contains  within \nitself  the  male  and  female,  when  both  are  welded  for  use,  and  are  not  separated \nby  Nature,  as  steel  and  iron  are  ;  so  that  they  are  held  as  one,  and  since  they \npossess  the  same  malleability  and  power  of  being  wrought,  they  are  not  com- \nmonly separated,  except  when  this  is  done  chemically  for  purposes  of  the  .Art. \nIt  should  be  remarked,  too,  that  metals  are  not  always  found  with  their  mascu- \n\n\nThe  Economy  of  Minerals.  1 1 3 \n\nline  and  feminine  portions  separated  by  Nature,  as  is  the  case  with  gold,  silver, \niron,  and  steel,  each  by  itself.  Often  the  two  are  found  together,  as  gold  and \nsilver  in  one  metal,  also  steel  and  iron  together,  or  tin  and  lead,  the  one  not \n-hindering  the  other,  or  being  separated  one  from  the  other.  Sometimes  two \nadulterated  metals  are  found,  as  gold  and  silver  naturally  mixed  with  others, \non  account  of  their  subtlety,  especially  when  several  of  diverse  primal  nature \nmeet  in  one  body,  just  as  we  see  on  the  earth  different  fruits  engrafted  on  the \ntrunk  of  one  tree. \n\nConclusion. \n\nA  fitting  treatise  on  the  natural  generation  of  metals  was  absolutely \nnecessary  in  order  that  it  might  be  understood  what  is  meant  by  the \nregeneration  of  metals  brought  about  through  Alchemical  Art.  The  opinion \nof  all  those  who  philosophise  on  this  Art  is  that  the  Artist  in  this  profession \nought  in  all  things  exactly  to  imitate  Nature.  So,  then,  it  was  necessary  to \nsay  and  to  understand  how  Nature  works  in  the  innermost  parts  of  the  earth, \nand  what  instruments  she  employs.  Whoever  has  not  understood  in  this  way \nwill  be  little  likely  to  get  at  the  knowledge  by  his  own  unaided  endeavours. \nLet  him  who  investigates  this  difficult  and  abstruse  matter  be  not  so  much \nthe  disciple  of  Art  as  of  Nature. \n\n\nHere  ends  the  Ecoxomv  of  Miner.'.ls. \n\n\nTHE  COMPOSITION  OF  METALS* \n\n\nIF  any  one  denies  that  there  is  great  efficacy  in  the  Composition  of  Metals \nso  far  as  relates  to  supernatural  affairs,  we  will  answer  him,  and  bring \nforward  so  many  proofs  as  shall  support  our  own  opinion  and  force  him \nto  subscribe  thereto.  For  if  the  seven  metals  were,  in  just  and  due  order, \ncompounded,  mixed  together,  and  united  in  the  fire,  you  must  certainly  hold \nthat  in  one  body  were  conjoined  and  linked  together  all  the  virtues  of  the \nseven  metals.  It  has  been  seen  good  to  call  this  body  electrum.  Its  efficacy, \npower,  and  operations,  moreover,  shew  themselves  to  be  much  greater,  even \nsupernaturally  so,  than  exist  in  a. latent  form  grafted  by  Nature  on  metals  in \ntheir  rude  condition.  In  those  solid  and  rude  metals  are  only  those  powers \nwherewith  God  and  Nature  herself  have  endowed  them.  Gold,  indeed,  is  the \nnoblest  of  all,  the  most  precious  and  primary  metal,  if  we  rightly  consider  it; \nand  we  are  not  prepared  to  deny  that  leprosy,  in  all  its  forms,  can  be  thereby \nremoved  from  the  human  frame.  Nor  are  we  unaware  that  exterior  ulcers  and \nwounds  are  cured  by  copper  and  mercury.  The  other  metals,  too,  have  each \ntheir  own  excellences,  and  these  not  by  any  means  to  be  despised  ;  but  we  will \npass  over  these  for  the  moment,  since  you  will  hear  of  them  when  we  come  to \ntreat  concerning  the  Life  of  the  Metals. t  But  metals  cannot  be  used  in \nmedicine  without  injury,  unless  they  be  first  comminuted,  altered,  and,  after \nbeing  deprived  of  their  metallic  nature,  transmuted  into  another  essence.  You \ncan  hope  for  little  result  from  them  unless  the  preparation  which  Alchemy \nteaches  shall  have  preceded  their  administration ;  that  is,  if  you  have  not  pre- \nviously reduced  them  to  their  arcana,  oils,  balsams,  quintessences,  tinctures, \ncalces,  salts,  crocuses  or  the  like,  and  then  administered  them  to  the  patient. \nMoreover,  the  supernatural  force  or  effect  of  the  metals,  even  though  it  be  pre- \nsent in  them,  will  be  of  no  avail  unless  you  first  prepare  them  according  to \nour  method  in  which  we  will  instruct  you.  But  we  greatly  desire  that  our \nelectrum  should  bo  compounded,  since  it  can  afford  great  and  marvellous \nresults   in   proportion  as  it  is  revealed  by  practice.       If  we  consented  to  pass \n\n\u2022  A  considerable  portion  of  this  tract  belongs  more  properly  to  the  section  concerned  with  Hermetic  Medicine,  but \nit  is  inserted  at  this  point  for  the  further  illustration  of  the  subject  of  electrum,  which  is  somewhat  shortly  discussed  in \nthe  foregoing  treatise.  The  work  D^-  Compositione  Metatlorum  is  printed  in  separate  form  in  the  Basle  8vo,  but  it \nreally  constitutes  the  sixth  book  of  the  Archidoxis  Mn^icir^  as  they  are  found  in  the  Geneva  folio. \n\n\\  %o^Ax  as\\\\i^  Archidoxis  Magkcp  are  concerned,  this  promise  is  net  fulfilled.  Possibly  Paracelsus  intended  to \ncarry  his  subject  further  than  the  seventh  book,  which  is  devoted  to  the  sigils  of  the  planets,  and  has  nothing  of  a \nchemical  nature.     But  possibly,  also,  a  reference  is  intended  to  the  first  book  Concerning  the  Nature  of  Things. \n\n\nThe  Composition  of  Metals.  1 1 5 \n\nover  its  praises  in  silence,  we  should  consider  that  we  were  doing  it  an  injury  : \nbut  since  its  operation  and  mighty  power  surpass  belief,  we  deem  it  necessary \nto  pronounce  an  eulogium  on  its  virtues  and  efficacy.  We  will  defer  for  the \nmoment  any  nienlion  of  the  rude  and  solid  metals,  since  they  admit  of  no \ncomparison  with  our  electrum.  ^^If  any  appliance  used  for  food  or  drink  be \nmade  of  this  material  and  diligently  watched,  it  will  be  impossible  for  any \npoison  or  drug  to  be  placed  in  it,  because  in  our  electrum  there  is  so  much \nsympathy  towards  man  through  the  force,  efficacy,  and  influence  of  the  planets \nand  the  stars  of  Olympus,  that  for  very  pity,  and  as  though  in  difficulty, \ndirectly  it  is  taken  in  hand  it  betrays  the  poison  by  breaking  out  into  a  sweat \nand  projecting  spots.  For  this  reason  our  ancestors  used  to  have  their \ndrinking-cups,  dishes,  and  other  utensils  made  of  the  said  material.  There  still \nremain  in  our  age  many  necklaces  and  ornaments,  such  as  rings,  bracelets, \nremarkable  coins,  seals,  figures,  bells,  shekels,  made  out  of  this,  which  of  old \nwere  hidden  in  the  earth.  When  they  were  dug  up  nobody,  or  very  few,  under- \nstood them,  and  in  their  ignorance  they  gilded  them  over  or  tinged  them  with \nsilver.  It  is  just  a  mark  of  the  ignorance  of  our  age  that  it  cares  nothing \nfor  such  objects  as  these.  But  God  would  not  have  it  that  such  a  mystery  of \nNature  and  such  a  great  treasure  of  His  own  should  be  hid  any  longer,  but \nthat  what  had  been  hidden  by  the  more  than  Cimmerian  darkness  of  the \nsophists  should  now,  after  a  long  season,  come  to  light  again.  We  do  not \nassume  to  exhaust  the  virtues  of  our  electrum.  The  ribald  genius  of  the \nsophists  would  be  hurt ;  the  crowd  of  fools  would  be  ofiended,  and  would \nreceive  what  we  said  with  idiotic  laughter.  Over  and  over  again  we  have \nbeen  on  our  guard  against  scandalising  this  impious  crowd  ;  so  to  avoid  such \na  result  it  will  be  safest  to  pass  over  these  matters  in  silence.  Not,  however, \nthat  we  can  altogether  pass  unnoticed  certain  stupendous  effects  of  our \nelectrum  ;  since  they  came  under  our  own  eyes  we  shall  be  able  to  speak  the \nmore  freely  concerning  them,  without  any  suspicion  that  we  are  romancing  or \nmaking  up  a  story.  We  have  seen  rings,  for  instance,  which  removed  all  fear \nof  paralysis  or  spasm  from  those  who  wore  them  on  their  fingers.  These \npeople,  too,  never  suffered  from  apoplexy  or  epilepsy,  if  an  epileptic  patient \nput  such  a  ring  on  the  third  finger,  even  though  he  be  so  overcome  by  the \nviolence  of  the  paroxysm  as  to  be  prostrated  on  the  ground,  he  comes  to  him- \nself and  gets  up. \n\nHere,  too,  should  be  added  something  which  we  do  not  give  from  the \nreport  of  others,  for  the  same  we  have  seen  with  our  own  eyes  and  know  by \nexperience.  If  the  abovementioned  ring  be,  worn  on  the  third  finger  by  a \nman  in  whom  any  ailment  is  latent  and  growing,  so  that  it  would  presently \nbreak  forth  in  an  eruption,  the  ring  would  forthwith  give  an  indication  by \nbursting  out  in  a  sweat,  and  as  if  seized  viith  a  sudden  sympathy  would  put \nforth  spots  and  become  depraved  in  appearance,  as  we  shall  shew  more  fully \nin  our  book  entitled  \"Sympathy.\" \n\nI  3 \n\n\nii6     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nLastly,  since  I  would  not  pass  over  or  omit  any  word  in  favour  of \nelectrum,  it  is  a  preservation  and  an  antidote  against  evil  spirits.  There  is \nlatent  in  it  an  operation  and  a  conjunction  of  planetary  influence  which  make \nus  the  more  easily  believe  that  the  old  Magi  in  Persia  and  Chaldeea \nattempted  and  accomplished  much  by  its  aid.  If  we  sought  to  enumerate  all \nthe  cases  specifically,  we  should  indeed  enter  upon  a  marvellous  chronicle. \nNot,  however,  to  give  any  occasion  of  offence  or  allow  persons  to  make  a \nhandle  of  this,  it  will  suffice  to  have  touched  the  subject  in  few  words.  The \nSophists,  who  are  my  deadliest  enemies,  would  not  hesitate  to  proclaim  me \nArch-Necromancer.  But  I  cannot  refrain  from  telling  a  miracle  which  1  saw \nin  Spain  when  I  was  at  the  house  of  a  certain  necromancer.  He  had  a  bell \nweighing,  perhaps,  two  pounds,  and  by  a  stroke  of  this  bell  he  used  to \nsummon,  and  to  bring,  too,  visions  of  many  different  spectres  and  spirits.  In \nthe  interior  of  the  bell  he  had  engraved  certain  words  and  characters,  and  as \nsoon  as  the  sound  and  tinkle  were  heard,  spirits  appeared  in  any  form  he \ndesired.  Moreover,  the  stroke  of  this  bell  was  so  powerful  that  he  produced \nin  the  midst  many  visions  of  spirits,  of  men,  and  even  of  cattle,  whatever  he \nwished,  and  then  drove  them  away  again.  I  saw  many  instances  of  this,  but \nwhat  I  particualarly  noticed  was  that  when  he  was  going  to  do  anything  new, \nhe  renewed  and  changed  the  characters  and  the  names.  I  did  not,  however, \nget  so  far  as  to  induce  this  man  to  impart  to  me  the  secret  and  mystery  of  the \nnames  and  characters.  At  length  I  began  to  speculate  mote  thoroughly  about \nthis  circumstance  ;  and  there  came  into  my  mind  \u2014 ideas  whicli  we  will  pass \nover  in  silence  here.  There  was  more  in  that  bell  than  one  can  put  into \nwords  ;  and  of  this  be  very  sure,  that  the  material  of  which  it  was  composed \nwas  this  electrum  of  ours.  You  will  therefore  have  no  difficulty  in  believing \nthat  Virgil's  bell  (Nola)  was  of  such  a  kind  as  this.  At  its  stroke  all  the \nadulterers  and  adulteresses  in  the  king's  palace  were  so  excited  and  alarmed \nthat  suddenly,  as  if  struck  with  lightning,  they  rushed  over  the  bridge  into  the \nriver.  Think  not  this  story  a  mere  fable  :  the  thing  really  happened.  Nor \nbe  so  dense  as  to  hesitate  as  to  whether  such  properties  can  exist.  For  if,  as \nyou  know  to  be  the  case,  a  visible  man  can  call  another  visible  man  to  him  by \na  word,  and  force  him  to  do  what  he  wants  \u2014  when  a  mere  word,  without  the \naid  of  arms,  can  eff\"ect  so  much,  much  more  can  it  be  that  an  invisible  man \ncan  do  this,  since  he  commands  both  the  visible  and  the  invisible  man,  not  by \nthe  aid  of  a  word,  but  by  the  direction  of  his  thought.  The  inferior  always \nobeys  the  superior,  and  stands  to  him  in  the  light  of  a  subject.  So,  then,  you \nwill  easily  come  round  to  our  opinion  if  3-ou  settle  it  that  the  interior  or \ninvisible  man  is  a  kind  of  constellation  or  firmament.  For  he  remains  latent \nin  the  senses  and  thoughts  of  the  exterior,  visible  man,  and  discloses  or  reveals \nhimself  only  by  imagination.  Vou  will  concede,  therefore,  that  there  are  stars \nin  man  and  that  their  constellation  is  so  arranged  by  the  Olympian  spirit  that \nthe  man  can  be  led  and  changed  into  quite  another  man.    So,  then,  I  say  that \n\n\nThe   Composition  of  Metals.  1 1 7 \n\nthe  same  thing  occurs  with  metals,  namely,  that  things  may  be  so  constellated \nby  celestial  impression  as  to  make  the  operation  and  virtue  which  Nature \noriginally  determined,  really  arise  from  the  good  aspect  of  the  higher  stars, \nand  thus  unfold  itself,  as  is  shewn  in  other  books  of  the  Archidoxis  Magica* \nI  will  subjoin,  if  you  wish,  an  illustration.  Let  any  one  reduce  to  an  amalgam \ngold  and  mercun,-,  making  a  conjunction  of  Sol  and  Mercury,  but  with  a  pre- \nponderance of  Sol.  Let  him  mix  and  blend  them,  and  soon,  with  little  labour, \nthe  two  metals  will  become  fixed.  With  these,  if  you  will,  you  can  make  a \n\\\\nzX.\\>.x<i  on  Merciiriusvivus.  That,  again,  can  afterwards  be  increased  and  aug- \nmented with  other  Mercurius  viviis  under  the  same  constellation.  This  is.  indeed, \na  great  arcanum  of  Nature.  There  will  be  a  similar  composition  and  union  of \ngold  or  silver  with  mercury  without  this  conjunction.  For  if  gold  be  placed \nabove  mercur\\',  so  that  the  white  fume  of  the  mercury  touch  and  penetrate \nthe  body  of  the  gold,  the  gold  will  be  rendered  fragile,  and  will  melt  with  the \ngreatest  ease  like  wax.     The  process  is  the  same  with  silver. \n\nThis  is  the  Magnesia  of  the  Philosophers,  in  the  finding  of  which  Thomas \nof  -Aquinum  and  Rupescissa  and  their  disciples,  though  they  worked  hard,  were \nunsuccessful.  And  let  nobody  think  it  an  easy  matter  so  to  blend  Mercurius \nvtvits  in  the  fire  with  harder  metals  and  those  of  tardier  solution\u2014 as  silver, \n\n\u2022  Moreover,  it  is  altogether  certain,  and  experimentally  proved,  that  the  mutations  of  time  have  singular  force  and \noperation,  and  this  is  especially  the  case  when  certain  metals  are  melted  and  elaborated  together.  Further,  no  one  can \nprove  that  the  metals  are  devoid  of  life.  Their  oils,  sulphurs,  salts,  and  quintessences,  which  are  the  best  reserv  atives, \nhave  enormous  power  in  nourishing  and  sustaining  human  life,  and  herein  altogether  surpass  in  strength  all  other \nsimples,  as,  indeed,  is  entirely  the  case  \\s-ith  all  our  remedies.  How,  if  they  were  devoid  of  life,  could  they  awaken  in \nthe  diseased  and  half-dead  members  and  bodies  of  men  a  fresh  and  vital  strength,  and  at  the  verj-  outset  restore \nthem  ?  .  .  .  I  therefore  boldly  assert  that  metals  and  stones,  equally  with  roots,  herbs,  and  fruits,  have  a  life  of \ntheir  own,  with  this  distinction,  however,  inasmuch  as  metals  are  prepared  and  elaborated  according  to  time.  The \nefficac>'  of  time  is  well-known,  but  we  will  speak  only  of  those  things  which  are  difTicult,  and  not  to  be  gr.-isped  by  the \nsenses,  but,  indeed,  are  almost  contrary  to  their  evidence.  Further,  even  signs, characters\",  and  letters  have  their  virtues \nand  efficacies.  Now,  if  the  nature  and  property  of  the  metal,  as  also  the  influence  and  operation  of  the  heaven  and  of \nthe  sphere  of  the  planets,  the  signification  and  formation  of  the  characters,  signs,  and  letters,  together  with  the \n\u2014 \"^observation  of  the  times,  days,  and  hours,  harmonise  and  agree,  why  should  not  a  sign  or  seal  composed  after  this \nmanner  have  iLs  own  force  and  operation  ?  And  why,  then,  should  not  such  and  such  a  medicine,  seasonably  applied, \nbenefit  the  head,  another  the  vision,  or  a  third  the  veins  ?  And  especially  in  the  case  of  those  who  dislike  to  take  other \nremedies  into  the  body.  Vet  none  of  these  results  are  possible  without  the  air  of  the  Father  of  Medicine  Himself,  Jesus \nChrist,  the  one  and  true  Physician.  Objectors  may  say  that  words  or  char.ictcrs  have  no  force,  since  they  are  mere \nsiijns  or  figures,  and  that  none  at  least  can  compare  in  efficac>'  with  the  cross.  But  how  is  it  that  the  serpent  in \nHcl\u00abtia,  .Mgovia,  or  Suavia,  understands  the  Greek  phrase  Osy,  Osyn,  Os;  .  although  in  none  of  these  countries  is  Greek \nso  common  that  venomous  reptiles  can  acquire  it  ?  How  Ls  it  that,  the  moment  they  hear  the  words,  they  draw  in  their \ntails,  stop  up  their  ears,  and,  contrary'  to  their  nature,  lie  motionless,  without  doing  harm  to  any  man  ?  .  .  .  By  this \nit  is  shewn  that  characters,  words,  and  signs  have  a  recondite  and  latent  force,  not  in  the  least  opposed  to  Nature,  nor \nanything  to  do  with  superstition.  It  is  found  that  these  words  have  the  same  effect  when  they  are  written  on  paper,  and \nnot  uttered.  So,  also,  let  it  not  be  considered  incredible  that  a  man  should  be  cured  by  medicine,  even  when  he  does \nnot  take  it  internally,  but  carries  it  suspended  like  a  seal  from  his  neck.  That  even  in  dead  things  there  Ls  a  certain \n(\u25a0.Tce,  I  prove  by  the  example  of  the  kingfisher,  for  if.  when  it  is  dead,  you  remove  its  skin,  and  hang  it  up.  you  will  sec \nI'lat.  although  it  is  drj-.  it  will  annually  cast  iLs  old  feathers  and  produce  fresh  ones  of  the  same  colour.\u2014 ^nrA;^.tM \nMagutr,  Lib.  I.  For  it  is  certain  that  in  the  very  signs  themselves  of  the  planets,  if  they  are  harmonised  and  carried \n.ifwut  in  the  required  manner,  according  to  a  favourable  hour  and  time,  as  regards  their  course,  there  reside  great  force \n.-.nd  virtue.  For  none  c-in  deny  that  the  superior  stars  and  influences  of  heaven  have  verj-  great  weight  in  transient  and \nmortal  affairs  If  the  superior  stars  and  planets  are  able  to  control,  rule,  and  sway  according  to  their  will  the  animal \nman.  although  he  be  made  according  to  the  image  of  God,  and  be  endowed  with  life  and  reason,  how  much  more  ought \nthey  to  rule  an  inferior  thing,  that  is  to  say,  metals,  stones,  ,and  im-iges.  upon  which  they  impress  themselves,  or  which \nthey  so  occupy,  with  all  their  \\-irtue  and  efficacy,  after  the  manner  of  an  influence,  .as  though  they  were  substantially \npresent,  even  .as  they  are  in  the  firmament  ?  It  is  possible  to  man  himself  to  bring  these  into  a  certain  medium,  wherein \nthey  m.ay  effectually  operate,  whether  this  medium  be  a  metal,  a  stone,  or  an  im.agc.  But  this  is  most  important  of  all  : \nto  know  that  the  seven  planets  have  greater  force  in  nothing  than  they  possess  in  their  proper  meuk.\u2014 /*/rf., \nLib.  VII  \u2022  \\ \n\n\nii8     The  Hermetic  and  Alche^nical  Writings  of  Paracelsus, \n\ncopper,  gold,  iron,  and  steel \u2014 that  they  may  quickly  liquefy.  Many  tinctures \nand  Elyxeria  [s-c)  of  metals  are  prepared  thus  for  transmuting  metals,  as  will \nbe  more  copiously  described  in  other  books  on  Metallic  Transmutations.\"''' \n\nThe  same  is  the  case  with  common  mercury,  which  with  its  fume  penetrates \nall  other  metals,  and,  as  it  were,  breaks  through  them,  calcines  them,  and  dis- \nposes them  to  its  own  nature.  Metals  will  coagulate  this  by  their  fume.  We \nassert  that  the  most  extreme  heat  resides  in  Mercury,  and  that  it  cannot  be  co- \nagulated except  by  extreme  cold,  which  is  seen  to  exhale  copiously  trom  metals \nin  the  fire.  Nothing  affects  metals  in  the  fire  save  what  is  of  extreme  cold \nand  unable  to  bear  the  vehemence  of  the  fire.  Such  a  metal  is  arsenic,  which \nbeing  liquefied  ascends  as  a  spirit  from  metals  while  they  are  in  a  state  o{  flux. \n\nMoreover,  do  not  lose  sight  of  the  fact  that  Mercury  is  a  metallic  spirit, \nand  that  every  spirit  is  more  powerful  than  a  body.  So  is  it  with  Mercury  in \nreference  to  the  other  metals.  Just  as  it  is  easy  for  a  spirit  to  penetrate  walls, \nso  it  is  not  difficult  for  Mercury  to  penetrate  metals. \n\nHow  many  are  the  wonderful  operations  and  effects  of  Mercury  o\\\\  the \nmetals  !  We  cannot  detail  them  all.  But  shall  we  send  you  away  empty  to \nsome  other  source?  We  know  from  experiment  that  if  Mercurius  vivus  be \nsublimated  from  some  one  of  the  metals  which'has  been  several  times  calcined, \nand  if  then  the  calcinated  metal  which  remains  at  the  bottom  be  again  reduced \nto  Its  metal,  it  is  melted  in  the  fire  as  easiU'as  lead,  though  it  were  gold,  silver, \ncopper,  iron,  or  steel,  even  if  it  be  only  applied  to  the  flame  of  a  candle  like  so \nmuch  wax  ;  or  as  snow  and  ice  melt  before  the  sun.  Afterwards  by  digestion \nfor  a  certain  time  it  can  be  changed  into  Mercury.      We  have  mentioned  this \n\n*  The  fourth  book  of  the  Archidoxis  Mag-tceF  h  entitled,  Concernitig  the  Transmutation  of  Metah  aud  their \nTimf.  It  is  literally  as  follows  ;\u2014 If  you  seek  to  change  gold  into  silver,  or  any  given  metal  into  any  other  metal,  have \nregard  to  the  following  tabulation.  Nor  is  it  of  small  moment  so  that  you  may  be  able  to  arrive  at  the  end  of  your \npurpose  more  quickly  and  thoroughly.  Scheme  of  the  Transmutation  of  Metals.\u2014 To  transmute  Sol  into \nLuna.  Venus,  Mars,  Jupiter,  Saturn,  or  Mercur>-,  begin  with  Luna  occupying  the  sixth  grade  of  Cancer,  Taurus,  Aries, \nPisces,  Aquarius,  or  Virgo,  as  the  case  may  be,  and  always  in  the  hour  of  that  planet  into  which  you  wish  to  convert \ngold  or  any  of  the  other  metals,  namely,  Luna,  Venus,  Mars,  Jupiter,  Saturn,  Mercury.  To  transmute  Saturn  into  Sol, \nLuna,  Mars,  Venus,  Jupiter,  or  Mercury,  begin  with  Luna  occupying  the  twentieth  grade  of  Leo,  Scorpio.  Cancer, \nTaurus.  Pisces,  or  Virgo,  as  the  case  may  be,  in  the  hour  of  Sol,  Luna,  Mars,  Venus,  Jupiter,  or  Mercurj*.  according  lo \nthe  metal  into  which  you  would  convert  Saturn.  To  transmute  Mercurj-  into  Sol,  Luna,  Venus,  Mars,  Jupiter,  or \nS.-xturn,  begin  with  the  Moon  in  the  first  grade  of  Leo,  Virgo,  Cancer,  Taurus,  Pisces,  or  Aquarius,  as  the  case  may  be, \nin  the  hour  of  Sol,  Luna,  Venus,  Mars,  Jupiter,  or  Saturn,  according  to  the  metal  into  which  you  would  convert  Mer- \ncurj*.  To  transmute  Luna  into  Sol.  Venus,  Mars,  Jupiter,  Saturn,  or  Mercur>-,  begin  with  the  Moon  in  the  twelfth \ngrade  of  Leo,  Libra,  Scorpio,  Sagittarius.  Aries,  or  Gemini,  as  the  case  may  be,  and  in  the  hour  of  Sol,  Venus,  JLirs, \nJupiter,  Saturn,  or  Mercury,  .^ccording  to  the  metal  into  which  you  would  convert  Luna.  To  transmute  Venus  into \nSol,  Luna,  Mars,  Jupiter,  Saturn,  or  Mercury,  begin  with  the  Moon  in  the  ninth  grade  of  Leo,  Cancer,  Capricorn, \nAquarius,  Pisces,  or  Sagittarius,  as  thfi  case  may  be,  and  in  the  hour  of  Sol,  Luna,  ^L^rs,  Jiipitfr,\u00bbSaturn,  or  Mercury, \naccording  to  the  metal  into  which  you  would  convert  Venus.  To  convert  Mars  into  Sol,  Luna,  Venus,  Jupiter.  Saturn, \nor  Mercurj',  begin  with  the  Moon  in  the  eighty-first  grade  of  Leo,  Cancer,  Taurus,  Sagittarius,  Scorpio,  or  Virgo,  as \nthe  case  may  be,  and  in  the  hour  of  Sol.  Luna,  Venus,  Jupiter,  Saturn,  or  Mcrcuiy,  according  to  the  metal  into  which \nyou  would  convert  Mars.  To  transmute  Jupiter  into  Sol,  Luna,  Venus,  l\\Lirs,  S-aturn,  or  Mercur>',  begin  with  the \nMoon  in  the  third  grade  of  Leo,  Cancer,  Libra,  Virgo,  Aquarius,  or  Pisces,  as  the  case  may  be,  and  in  the  hour  of  So!, \nLuna,  Venus,  Mars,  Saturn,  or  Mercury,  according  to  the  metal  into  which  you  would  convert  Jupiter.  For  example  : \nIf  you  w'ish  to  change  gold  into  silver,  make  a  beginning  in  the  hour  of  the  Moon,  when  the  Moon  occupies  the  sixth \ngrade  of  Cancer.  And  so,  likewise,  understand  the  rest  of  this  scheme  for  the  conversion  of  metals.  For  all  terrestrial \naffairs,  occupations,  and  matters  of  business,  are  most  conveniently  and  happily  executed  in  harmony  with  the  motions \nof  the  heavens  and  the  planets.  iFor  all  men.  by  the  dispensations  of  Almighty  God,  are  ruled  and  led  by  the  power \nand  operation  of  the  firmament,  both  as  to  health  and  disease.  So  is  it  TTecessaiy  before  all  things  to  have  regard  to \nthis  operation  in  'tne  healing  art.  Simples  verj*  frequently  push  forth  their  virtues  according  to  a  certain  rule  of \ntime. \n\n\nThe  Composition  of  Petals.  1 1 9 \n\nfact  in  our  book  on  the  Resuscitation  of  Natural  Thing's.  This  is  the  Mercury \nof  the  Philosophers.  In  this  way  you  will  prepare  the  Mercury  of  Gold,  of \nLuna,  of  Venus,  of  Mars,  of  Jupiter,  and  of  Saturn.  Although  in  their  books \nArnold,  .-Vristotle,  and  other  philosophers  boast  about  this,  yet  I  am  well  assured \nthat  it  was  never  prepared  or  seen  by  them.  It  will  now  be  for  you  to  keep \nthis  great  secret  and  mystery  of  Nature,  and  to  take  care  that  it  does  not  fall \ninto  the  hands  of  my  adversaries  ;  since  it  would  be  an  indignity  for  them  to \nget  to  know  it.  \\A  pearl  or  a  precious  stone  will  not  please  a  goose,  because \nthe  goose  does  not  know  its  price  and  value.  It  would  infinitely  prefer  a  turnip. \nWe  may  fitly  say  the  same  of  the  sophists.  It  is  no  injustice  to  conceal  secret \nmysteries  from  them.  Let  us  not  seem  to  cast  pearls  before  swine  or  give  that \nwhich  is  holy  to  dogs,  since  God  sternly  forbids  us  so  to  do. \n\nBut  let  us  proceed  to  the  practical  work  of  our  electrum,  as  we  promised \nat  the  outset.  '  We  would  have  it  prepared,  compounded,  and  conjoined \naccording  to  the  revolution  of  the  heaven  and  the  conjunctions  of  the  planets. \n'X  We  will  proceed  in  this  way.  First,  you  must  diligently  observe  the  conjunction \nof  Saturn  and  Mercury  ;  and,  before  this  occurs,  have  ready  the  appliances  you \nrequire.  These  are,  fire,  a  cauldron,  lead  cut  up  into  minute  pieces,  and \nMercurius  vints.  Take  care  that  nothing  be  wanting  which  the  work  in  hand \nrequires,  or  for  lack  of  which  the  action  may  be  hindered  or  retarded.  Then \nwhen  the  conjunction  is  just  going  to  take  place,  let  the  lead  be  melted  in  the \nfire,  and  be  not  quite  hot  when  it  shall  have  fused,  lest  the  Mercury  which  you \npour  in  escape,  or,  if  the  heat  be  too  great,  pass  off  in  smoke.  Let  this  be \ndone  at  the  very  moment  of  conjunction.  Take  out  suddenly  the  cauldron \nwith  the  liquid  lead ;  pour  in  the  Mercury,  and  afterwards  let  them  both  be \ncoagulated. \n\nThen  there  will  be  need  of  attention  when  the  conjunction  of  Jupiter  with \nMercurj-  or  Saturn  is  about  to  take  place,  so  that  you  may  not  be  ignorant  of \nthe  time  or  pass  it  by.  Let  everything  3-ou  will  want  be  ready  to  hand  as  I  be<\"ore \nadmonished  you.  You  must  take  care,  before  the  actual  moment  of  conjunction, \nto  melt  in  one  vessel  fine  English  tin,  and  in  the  other  lead  with  Mercury.  At \nthe  moment  of  conjunction  move  the  metals  from  the  fire,  slackening  the  heat \na  little,  and  pour  all  into  one  crucible.  When  they  have  coagulated  into  one \nbody  you  will  have  three  metals  softer  and  more  easily  melting  over  the  fire. \nWhen  they  are  united  let  it  not  escape  your  notice  that  in  the  very  first  place \nthese  are  to  be  dissolved  and  conjoined.  Then  notice  when  there  is  a  con- \njunction of  any  of  the  other  four  planets \u2014 Sol,  Luna,  Venus,  or  Mars \u2014 with \none  of  the  three  former,  Saturn,  Mercury,  or  Jupiter.  Have  all  instruments \nand  materials  ready.  Let  them  be  dissolved  singlj'  first ;  then  when  liquefied \npour  them  into  one  at  the  verj-  point  of  conjunction,  and  keep  them.  In  a \nlike  way  proceed  with  other  metals  which  are  to  be  joined  and  copulated  with \nthe  former,  until  you  have  reduced  and  united  all  the  seven  according  to  the \ndue  conjunctions  of  the  planets.  So  will  you  have  prepared  our  electrum, \nconcerning  which  enougfh  has  now  been  said. \n\n\nCONCERNING    THE    NATURE    OF    THINGS. \n\n\n'  BOOK    THE    FIRST. \n\nCONCERMNCJ    THE    GENERATION    OF    NATURAL    THINGS. \n\nTHE  generation  of  all  natural  things  is  twofold*  :  one  which  takes  place \nby  Nature  without  Art,  the  other  which  is  brought  about  by  Art,  that \nis  to  say,  by  Alchemy,  though,  generally,  it  might  be  said  that  all  things \nare  generated  from  the  earth  by  the  help  of  putrefaction.  For  putrefaction \nis  the  highest  grade,  and  the  first  initiative  to  generation.  But  putrefaction \noriginates  from  a  moist  heat.  For  a  constant  moist  heat  produces  putrefaction \nand  transmutes  all  natural  things  from  their  first  form  and  essence,  as  well  as \ntheir  force  and  efficacy,  into  something  else.  For  as  putrefaction  in  the  bowels \ntransmutes  and  reduces  all  foods  into  dung,  so,  also,  without  the  belly, \nputrefaction  in  glass  transmutes  all  things  from  one  form  to  another,  from  one \nessence  to  another,  from  one  colour  to  another,  from  one  odour  to  another, \nfrom  one  virtue  to  another,  from  one  force  to  another,  from  one  set  of \nproperties  to  another,  and,  in  a  word,  from  one  quality  to  another.  For  it  is \nknown  and  proved  by  daily  experience  that  many  good  things  which  are \nhealthful  and  a  medicine,  become,  after  their  putrefaction,  bad,  unwholesome, \nand  mere  poison.  So,  on  the  other  hand,  many  things  are  bad,  unwholesome, \npoisonous,  and  hurtful,  which  after  their  putrefaction  become  good,  lose  all \ntheir  evil  effect,  and  make  notable  medicines.  For  putrefaction  brings  forth \ngreat  effects,  as  we  have  a  good  example  in  the  sacred  gospel,  where  Christ \nsays,  \"  Unless  a  grain  of  wheat  be  cast  forth  into  a  field  and  putrefy,  it  cannot \nbear  fruit  a  hundred  fold.\"  Hence  it  may  be  known  that  many  things  are \nmultiplied  by  putrefaction  so  that  they  produce  excellent  fruit.  For \nputrefaction  is  the  change  and  death  of  all  things,  and  the  destruction  of  the \nfirst  essence  of  all  natural  objects,  from  whence  there  issues  forth  for  us \nregeneration  and  a  new  birth  ten  thousand  times  better  than  before. \n\nSince,     then,    putrefaction    is    the    first    step    and    commencement    of \ngeneration,  it  is  in  the  highest  degree  necessary  that  we  should  thoroughlj- \n\n\n*  There  is  another  aspect  in  which  generation  is  also  twofold,  as,  for  example,  that  of  wood  and  other  things  talce-s \nplace  naturally  out  of  seed.  But  the  worms  which  destroy  wood  are  the  product  of  a  monstrous  spefm.  Hence  there \narc  two  generations  -  nattiral  and  monstrous.  Every  sperm  in  living  things  has  within  it  another  sperm  which  is  mon- \nstrous, ,-ind  can  promote  its  likeness.  There  is  also  a  monstrous  sperm  in  all  minerals. \u2014 Parngraf>hortitit  Lib.  II.. \nPar.   IV. \n\n\nConcerning  the  Nature  of   Things.  \\  2 1 \n\nunderstand  this  process.  Bui  there  are  many  kinds  of  putrefaction,  and \none  produces  its  generation  better  than  another,  one  more  quickly  than \nanother.  We  have  also  said  that  what  is  moist  and  warm  constitutes \nthe  first  grade  and  the  beginning  of  putrefaction,  which  procreates  all \nthings  as  a  hen  procreates  her  eggs.  Wherefore  by  and  in  putrefaction \never)thing  becomes  mucilaginous  phlegm  and  living  matter,  whatever  it \neventually  turns  out  to  be.  Vou  see  an  example  in  eggs,  wherein  is \nmucilaginous  moisture,  which  by  continuous  heat  putrefies  and  is  quickened \ninto  the  living  chicken,  not  only  by  the  heat  which  comes  from  the  hen,  but  by \nany  similar  heat.  For  by  such  a  degree  of  heat  eggs  can  be  brought  to \nmaturity  in  glass,  and  by  the  heat  of  ashes,  so  that  they  become  living  birds. \nAny  man,  too,  can  bring  the  &%%  to  maturity  under  his  own  arm  and \nprocreate  the  chicken  as  w-ell  as  the  hen.  And  here  something  more  is  to  be \nnoticed.  If  the  living  bird  be  burned  to  dust  and  ashes  in  a  sealed  cucurbite \nwith  the  third  degree  of  fire,  and  then,  still  shut  up,  be  putrefied  with  the \nhighest  degree  of  putrefaction  in  a  venter  equinus  so  as  to  become  a  mucilaginous \nphlegm,  then  that  phlegm  can  again  be  brought  to  maturity,  and  so,  renovated \nand  restored,  can  become  a  living  bird,  provided  the  phlegm  be  once  more \nenclosed  in  its  jar  or  receptacle.  This  is  to  revive  the  dead  by  regeneration \nand  clarification,  which  is  indeed  a  great  and  profound  miracle  of  Nature. \nBy  this  process  all  birds  can  be  killed  and  again  made  to  live,  to  be  renovated \nand  restored.  This  is  the  very  greatest  and  highest  miracle  and  mystery  of \nGod,  which  God  has  disclosed  to  mortal  man.  For  you  must  know  that  in \nthis  way  men  can  be  generated  without  natural  father  and  mother  ;  that  is  to \nsay,  not  in  the  natural  way  from  the  woman,  but  by  the  art  and  industry  of  a \nskilled  Spagyrist  a  man  can  be  born  and  grow,  as  will  hereafter  be  described. \n\nIt  is  also  possible  to  Nature  that  men  should  be  born  from  animals,  and \nthis  result  has  natural  causes,  but  still  it  cannot  be  produced  without  heresy \nand  impiety.  If  a  man  have  connection  with  an  animal,  and  that  animal,  like \na  woman,  receives  the  seed  of  the  man  with  appetite  and  lust  into  its  womb,  and \nshuts  it  up  there,  then  the  seed  necessarily  putrefies,  and,  through  the  continuous \nheat  of  the  body,  a  man,  and  not  an  animal,  is  born  from  it.  For  always, \nwhatever  seed  is  sown,  such  a  fruit  is  produced  from  it.  If  this  were  not  so  it \nwould  be  against  the  light  of  Nature  and  contrary  to  philosophy.  Whatever \nthe  seed  is,  such  is  the  herb  which  springs  from  it.  From  the  seed  of  an  onion \nan  onion  springs  up,  not  a  rose,  a  nut,  or  a  lettuce.  So,  too,  from  corn  comes \ncorn ;  from  barley,  barley  ;  from  oats,  oats.  Thus  it  is,  too,  with  all  other \nfruits  which  have  seeds  and  are  sown. \n\nIn  like  manner,  if  is  possible,  and  not  contrary-  to  Nature,  that  from \na  W'Oman  and  a  man  an  irrational  animal  should  be  born.  Neither  on  this \naccount  should  the  same  judgment  be  passed  on  a  w-oman  as  on  a  man,  that \nis,  she  should  not  on  this  account  be  deemed  heretical,  as  if  she  had  acted \ncontrary  to  Nature  ;  but  the  result  must  be  assigned  to  imagination.  Imagin- \nation is  very  frequently  the  cause  of  this  :  and  the  imagination  of  a  pregnant \n\n\n122     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nwoman  is  so  active  that  in  conceiving  seed  into  her  body  she  can  transmute \nthe  foetus  in  different  ways  :  since  her  interior  stars  are  so  strongly  directed  to \nthe  fcetus  that  they  produce  impression  and  influence.  Wherefore  an  infant  in \nthe  mother's  womb  is,  during  its  formation,  as  much  in  the  hand  and  under  the \nwill  of  the  mother  as  clay  in  the  hand  of  the  potter,  who  from  it  forms  and \nmakes  what  he  likes  and  whatever  pleases  him.  So  the  pregnant  mother \nforms  the  fruit  in  her  own  body  according  to  her  imagination,  and  as  her  stars \nare.  Thus  it  often  happens  that  from  the  seed  of  a  man  are  begotten  cattle  or \nother  horrible  monsters,  as  the  imagination  of  the  mother  was  strongly  directed \ntowards  the  embryo.* \n\nBut  as  you  have  already  heard  that  many  and  various  things  are  gener- \nated and  quickened  out  of  putrefaction,  so  you  should  know  that  from  different \nherbs,  by  a  process  of  putrefaction,  animals  are  produced,  as  those  who  have \nexperience  of  such  matters  are  aware.  Here,  too,  you  should  learn  that  such \nanimals  as  are  produced  in  and  by  putrefaction  do  all  of  them  contain  some \npoison  and  are  venomous  ;  but  one  contains  far  more  and  more  potent  virus \nthan  another,  and  one  is  in  one  form,  another  in  another,  as  you  see  in  the \ncase  of  serpents,  toads,  frogs,  basilisks,  spiders,  bees,  ants,  and  many  worms, \nsuch  as  canker-worms,  in  locusts,  and  other  creatures,  all  of  which  are  pro- \nduced out  of  putrefaction.  For  many  monsters  are  produced  amongst  animals. \nThere  are  those  monsters,  too,  which  are  not  produced  by  putrefaction,  but  are \nmade  by  art  in  the  glass,  as  has  been  said,  since  they  often  appear  in  very  wonder- \nful form  and  horrible  aspect ;  frequently,  for  instance,  with  many  heads,  many \nfeet,  or  many  tails,  and  of  diverse  colours  ;  sometimes  worms  with  fishes'  tails \nor  birds'  wings,  and  other  unwonted  shapes,  the  like  of  which  one  had  never \nbefore  seen.  It  is  not,  therefore,  only  animals  which  have  no  parents,  or  are \nborn  from  parents  unlike  themselves,  that  are  called  monsters,  but  those  which \narc  produced  in  other  ways.  Thus  you  see  with  regard  to  the  basilisk,  which \nis  a  monster  above  all  others,  and  than  which  none  is  to  be  more  dreaded, \nsince  a  man  can  be  killed  by  the  very  sight  and  appearance  of  it,  for  it  pos- \nsesses a  poison  more  virulent  than  all  others,  with  which  nothing  else  in  the \nworld  can  be  compared.     This  poison,  by  spnae  unknown  means,   it  carries  in \n\n\u2022  Here,  as  elsewhere  throughout  his  writings,  Paracelsus  lays  special  stress  on  the  power  exercised  by  the  imagin- \nation.\u2014It  is  necessary  that  you  should  know  what  can  be  accomplished  by  a  strong  imagination.  It  is  the  principle  of \nall  magical  action.\u2014 /.^^  Hesie,  Lib.  I.  The  imagination  of  man  is  an  expulsive  virtue.\u2014 A'c  Pate.  s.  v.  AddUatiienta \nm  Lib.  I.  The  imagination  dwelling  in  the  brain  is  the  moon  of  the  microcosm. \u2014 De  PtstititaU^'Yx^^K  II.,  c.  2, \nDe  Pyromanticn  Pesie.  All  our  sufferings,  all  our  vices  are  nothing  else  than  imagination.  .  .  .  And  this  im- \nagination is  such  that  it  penetrates  and  ascends  into  the  superior  heaven,  and  passes  from  star  to  star.  This  same \nheaven  it  overcomes  and  moderates.  .  .  .  Whatsoever  there  is  in  us  of  immoderate  and  inhuman,  all  that  is  an \nim.tginativc  nature,  which  can  impress  itself  on  heaven,  and,  this  done,  hea\\en  has,  on  the  other  hand,  the  power  of \nrefunding  that  impression.\u2014/?^  Festt,  Additameitta  in  Lib.  I.,  Prol.  So,  also,  a  strong  imagination  is  the  source  cf \nboth  good  and  evil  fortune.\u2014 Z>r  Pesie.  Lib.  II.,  c.  s.  Any  strong  appetite,  desire,  or  inclination  nourished  by  the \n\nimagination  of  a  pregnant  woman  can  be  and  is  often  impressed  upon  the  fatus.  It  is  also  possible  for  such  a  woman, \nby  persistently  thinking  upon  a  wise  and  great  man,  such  as  Plato  or  Aristotle  ;  an  illustrious  soldier,  such  as  Julius \nCxsar  or  Barbarossa  ;  a  great  musician,  like  Hoff  hammer  ;  or  a  painter,  like  Durer;  so  to  work  upon  the  plastic  ten- \ndencies of  her  offspring,  that  it  will  exhibit  similar  qualities.  But  there  must  be  something  also  in  the  mother  which \nshall  correspond  to  the  .special  talents  which  she  h,-is  imagined.\u2014 ^tf  Origine  Attirhoruiii  Iiivisibilium,  Lib.  III. \nIm.'^gin.^tion  can  distort  and  deform  the  foetus,  and  in  this  manner  many  wonders  are  produced,  when  there  are  no \nphysical  peculiarities  in  the  parent. \u2014 Ibid. \n\n\nConcerning  the  Nature  of  Things.  123 \n\nits  eyes,  and  it  is  a  poison  that  acts  on  the  imagination,  not  altogether  unlike \na  menstruous  woman,  who  also  carries  poison  in  her  eyes,  in  such  a  way  that \nfrom  her  very  glance  the  mirror  becomes  spotted  and  stained.  So,  too,  if  she \nlooks  at  a  wound  or  a  sore,  she  affects  it  in  a  similar  way,  and  prevents  its \ncure.  By  her  breath,  too,  as  well  as  by  her  look,  she  affects  many  objects,  ren- \ndering them  corrupted  and  weak,  and  also  by  her  touch.  You  see  that  if  she \nhandles  wine  during  her  monthly  courses  it  soon  turns  and  becomes  thick. \nVinegar  which  she  handles  perishes  and  becomes  useless.  Generous  wine \nloses  its  potency.  In  like  manner,  amber,  civet,  musk,  and  other  strongly \nsmelling  substances  being  carried  and  handled  by  such  a  woman  lose  their  odour. \nGold,  corals,  and  many  gems  are  deprived  of  their  colour,  just  as  the  mirrors \nare  affected  in  this  way.  But \u2014 to  return  to  my  proposal  of  writing  about  the \nbasilisk \u2014 how  it  carries  its  poison  in  its  eye.  You  must  know  that  it  gets \nthat  power  and  that  poison  from  unclean  women,  as  has  been  said  above.  For \nthe  basilisk  is  produced  and  grows  from  the  chief  impurity  of  a  woman, \nnamely,  from  the  menstrual  blood.  So,  too,  from  the  blood  of  the  semen  ;  if  it \nbe  placed  in  a  glass  receptacle  and  allowed  to  putrefy  in  horse  dung,  from  that \nputrefaction  a  basilisk  is  produced.  But  who  would  be  so  bold  and  daring \nas  to  wish  to  produce  it,  even  to  take  it  and  at  once  kill  it,  unless  he  had  first \nclothed  and  protected  himself  with  mirrors  ?  I  would  persuade  no  one  to  do  so, \nand  wish  to  advise  every  one  to  be  cautious.  But,  to  go  on  with  our  treatise \nabout  monsters,  know  that  monstous  growths  amongst  animals,  which  are  pro- \nduced by  other  methods  than  propagation  from  those  like  themselves,  rarely \nlive  long,  especially  near  or  amongst  other  animals,  since  bj'  their  engrafted \nnature,  and  by  the  divine  arrangement,  all  monsters  are  hateful  to  animals \nduly  begotten  from  their  own  likeness.  So,  too,  monstrous  human  growths \nseldom  live  long.  The  more  wonderful  and  worthy  of  regard  they  are,  the \nsooner  death  comes  upon  them  ;  so  much  so  that  scarcely  any  one  of  them \nexceeds  the  third  day  in  the  presence  of  human  beings,  unless  it  be  at  once \ncarried  into  a  secret  place  and  segregated  from  all  men.  It  should  be  known, \nforsooth,  that  God  abhors  monsters  of  this  kind.  They  displease  Him,  and \nnone  of  them  can  be  saved  when.4.bey  do  not  bear  the  likeness  of  God.  One \ncan  only  conjecture  that  they  are  shapen  by  the  Devil,  and  born  for  the  service \nof  the  Devil  rather  than  of  God  ;  since  from  no  monster  was  any  good  work \never  derived,  but,  on  the  contrary,  evil  and  sin,  and  all  kinds  of  diabolical  craft. \nFor  as  the  executioner  marks  his  sons  when  he  cuts  off  their  ears,  gouges  out \ntheir  eyes,  brands  their  cheeks,  cuts  off  their  fwgers,  hands,  or  head,  so  the  Devil, \ntoo,  marks  his  own  sons,  through  the  imagination  of  the  mother,  which  they \nderive  from  her  evil  desires,  lusts^  and  thoughts  in  conception.  All  men, \ntherefore,  should  be  avoided  who  have  more  or  less  than  the  usual  numbers  of \nany  member,  or  have  any  member  duplicated.  For  that  is  a  presage  of  the \nDevil,  and  a  certain  sign  of  hidden  wickedness  and  craft.* \n\n\u2022  A  special  treatise  on  this  subject  and  cggnalc  matters  is  found  cliiewhere  in  the  Geneva  folio.     It  is,  briefly,  as \nfollows.    There  are  man>-  monsters  in  the  s*a  which  are  not  products  of  the  original  creation,  but  ar\u00ab  bom  from  the \n\n\n124     The  Hermetic  and  Alchemical  Writings  of  Paracelsus, \n\nBut  neither  must  we  by  any  means  forget  the  generation  of  homunculi. \nFor  there  is  some  truth  in  this  thing,  although  for  a  long  time  it  was  held  in  a \nmost  occult  manner  and  wath  secrecy,  while  there  was  no  little  doubt  and \nquestion  among  some  of  the  old  Philosophers,  whether  it  was  possible  to \nNature  and  Art,  that  a  man  should  be  begotten  without  the  female  body  and  the \nnatural  womb.  I  answer  hereto,  that  this  is  in  no  way  opposed  to  Spagyric \nArt  and  to  Nature,  nay,  that  it  is  perfectly  possible.  In  order  to  accomplish  it, \nyou  must  proceed  thus.  Let  the  semen  of  a  man  putrefy  by  itself  in  a  sealed \ncucurbite  with  the  highest  putrefaction  of  the  venter  eqidmts  for  forty  days,  or \nuntil  it  begins  at  last  to  live,  move,  and  be  agitated,  which  can  easily  be  seen. \nAfter  this  time  it  will  be  in  some  degree  like  a  human  being,  but,  nevertheless, \ntransparent  and  without  body.  If  now,  after  this,  it  be  every  day  nourished \nand  fed  cautiously  and  prudently  with  the  arcanum  of  human  blood,  and  kept \nfor  forty  weeks  in  the  perpetual  and  equal  heat  of  a  venter  equiniis^  it  becomes, \nthenceforth  a  true  and  living  infant,  having  all  the  members  of  a  child  that  is \nborn  from  a  woman,  but  much  smaller.  This  we  call  a  homunculus  ;  and  it \nshould  be  afterwards  educated  with  the  greatest  care  and  zeal,  until  it  grows  up \nand  begins  to  display  intelligence.  Now,  this  is  one  of  the  greatest  secrets  which \nGod  has  revealed  to  mortal  and  fallible  man.  It  is  a  miracle  and  marvel  of  God, \nan  arcanum  above  all  arcana,  and  deserves  to  be  kept  secret  until  the  last \n\nsperm  of  fishes  of  unlike  species  coming  together  contrary  to  the  genuine,  order  of  Nature.  Thus  monsters  are  some- \ntimes found  in  the  sea  exhibiting  the  form  of  man,  which  yet  have  not  been  generated  tx  sodomia  from  men,  but  arise \nby  the  conjunction  of  diverse  fishes.  .  .  .  Even  among  men  monsters  are  sometimes  found  that  remind  us  partly  of \na  luiman  being,  and  partly  of  an  animal.  This  is  a  repellent  subject,  but  requires  to  be  fully  expl:iined,  that  the  fir-^t \nbirth  may  be  correctly  understood.  The  same  also  takes  place  in  the^eaJ  There  is,  for  example,  the  syren,  of  which \nthe  upper  parts  are  those  of  a  woman  and  the  lower  those  of  a  fish.  This  does  not  form  part  of  the  original  creation,  hut \nis  a  hybrid  offspring  from  the  union  of  two  fishes  of  the  same  kind,  but  of  different  forms.  Other  marine  animals  are \nalso  found,  which,  without  corresponding  ex.ictly  to  man.  yet  resemble  him  more  than  any  other  animnl.  However,  like \nthe  rest  of  the  brutes,  they  lack  mind  or  soul.  They  have  the  same  relations  to  man  as  the  ape.  and  are  nothing  but  the \napes  of  the  sea.  As  often  as  they  unite,  marine  monsters  of  this  kind  are  produced.  Another  such  monstrous  generation  is \nthemonacluisor  monk-like  fish.  Uut  there  are  mnny  genera  of  fishes,  and  many  modes  of  generation,  which  do  not  always \nresult  from  the  sperm  fauiilinr  or  customarj-  to  them,  but  happen  in  various  other  ways.  For  example,  certain  monsters \nare  drowned  in  the  sea,  and  are  devoured  by  the  fishes.  Now,  if  a  sperm,  constituted  in  exaltation,  were  to  perish  by \nimmersion,  and,  having  been  consumed  by  a  fish,  were  again  exalted  within  it.  a  certain  operation  would  undoubtedly \nfollow  from  the  nature  of  the  fish  and  the  sperm,  whence  it  may  he  gathered  that  the  majority  of  marine  animals  which \nrecall  the  human  form  are  in  this  manner  produced.  Yet,  having  the  nature  of  a  fish,  they  live  in  the  waters  and  rejoice \ntherein.  The  maiinc  dog,  the  marine  spider,  and  the  marine  man  are  of  this  class.  If  they  are  generated  in  any  other \nway,  it  must  he  set  down  to  sodomia.  liut  there  may  be  a  third  cause,  namely,  when  spermatica  of  this  kind  acquire  diges- \ntion, and  by  reason  of  this  conjunction  a  birth  takes  place.  .  .  .  Monsters  are  likewise  generated  in  the  .-lir,  from  the \ndroppings  of  the  stars  from  above.  For  a  sperm  falls  from  the  stars.  The  winds  also  in  their  courses  bring  many  strange \nthings  from  other  rei;ions  to  which  they  are  indigenous.  The  sperm  of  spiders,  toads,  and  other  creatures  floalinjiin  the \nair  are  resolved,  and  hence  other  living  things  are  produced.  In  this  way  grasshoppers  and  other  monsters  are  begot- \nten, their  generation  being  of  one  only  and  not  of  two.  Such  births  are  more  venomous  and  impure  than  are  other \nworms.  Therefore,  houses  ought  to  be  scrupulously  cleaned,  or  else  so  constructed  as  not  to  favour  the  accumulation  of \nmuch  filth.  For  the  air  is  efficacious  against  seeds  dispersed  in  this  manner.  The  earth  is,  however,  the  most  fniitfu \nmatrix  of  monstrous  growths.  There  the  animals  both  of  land  and  sea  congregate.  The  basilisk  is  generated  from  the \nsperm  of  a  to.id  and  a  cock.  The  sperm  of  the  cock  uniting  with  that  of  the  hen  produces  an  egg.  But  if  the  cock  emit \nhis  sperm  without  the  hen  doing  likewise,  the  egg  will  be  imperfect,  and  something  will  be  generated  unnaturally- \nThere  is  another  kind  of  basilisk,  produced  by  the  union,  soa.otuiilcc.  of  a  cock  and  a  toad.  After  the  same  manner, \nlizards  unite  with  geckoes,  and  the  copulation  produces  a  peculiar  worm,  partaking  of  the  nature  of  each,  and  known  as \na  dr.igon.  The  asp  is  another  instance  of  this  unnatural  generation.  .  .  .  From  all  that  has  been  set  down  wc  may \nlearn  that  whoever  lives  for  his  body  alone  is  a  basilisk,  a  dragon,  and  an  asp,  not,  indeed,  generated  as  yet,  but  mean- \nwhile moving  alive  until  he  dies.  Vou  can  now  understand  the  abominable  manner  wherein  unnatural  monsters  are \ngenerated.  For  if  a  man  lives  in  sperm,  his  very  sperms  turn  into  worms,  .md  remain  worms,  and  in  the  day  of  the \nresurrection  shall  they  be  buried  in  the  deepest  parts  of  the  earth,  over  which  shall  walk  those  who  have  risen. \u2014 De \nAnimalibHi  nutis  ex  Sodomut. \n\n\nConcerning  the  N^attire  of   Things.  125 \n\ntimes,  when  there  shall  be  nothing  hidden,  but  all  things  shall  be  made  manifest. \nAnd  although  up  to  this  time  it  has  not  been  known  to  men,  it  was,  neverthe- \nless, known  to  the  wood-sprites  and  nymphs  and  giants  long  ago,  because  they \nthemselves  were  sprung  from  this  source  ;  since  from  such  homunculi  when \nthey  come  to  manhood  are  produced  giants,  pigmies,  and  other  marvellous \npeople,  who  are  the  instruments  of  great  things,  who  get  great  victories  over \ntheir  enemies,  and  know  all  secret  and  hidden  matters.*  As  by  Art  they \nacquire  their  life,  by  .\\rt  acquire  their  body,  flesh,  bones  and  blood,  and  are \nborn  by  Art,  therefore  -Art  is  incorporated  in  them  and  born  with  them,  and \nthere  is  no  need  for  them  to  learn,  but  others  are  compelled  to  learn  from  them, \nsince  they  are  sprung  from  Art  and  live  by  it,  as  a  rose  or  a  flower  in  a  garden, \nand  are  called  the  children  of  the  wood-sprites  and  the  nymphs,  because  in  their \nvirtue  they  are  not  like  men,  but  like  spirits.  ,_-     .. \n\nHere,  too,  it  would  he  necessary  to  speak  about  the  generation  of  metals, \nbut  since  we  have  written  sufficiently  of  these  in  our  book  on  The  Generation \nof  Metals,  we  will  treat  the  matter  very  briefly  here,  and  only  in  a  short  space \npoint  out  what  we  there  omitted.  Know,  then,  that  all  the  seven  metals  are \nborn  from  a  threefold  matter,  namely,  Mercurj-,  Sulphur,  and  Salt,  but  with \ndistinct  and  peculiar  colourings.  In  this  way,  Hermes  truly  said  that  all  the \nseven  metals  were  made  and  compounded  of  three  substances,  and  in  like \nmanner  also  tinctures  and  the  Philosophers'  Stone.  These  three  substances \nhe  names  Spirit,  Soul,  and  Body.  But  he  did  not  point  out  how  this  was  to  be \nunderstood,  or  what  he  meant  by  it.  though  possibl)- he  might  also  have  known \nthe  three  principles,  but  he  makes  no  mention  of  them.  I  do  not  therefore  say \nthat  he  was  in  error,  but  that  he  was  silent.  Now,  in  order  that  these  three  dis- \ntinct substances  may  be  rightly  understood,  namely,  spirit,  soul,  and  body,  it \nshould  be  known  that  they  signify  nothing  else  than  the  three  principles,  Mercurj', \nSulphur,  and  Salt,  from  which  all  the  seven  metals  are  generated.  For \nMercur}'  is  the  spirit.  Sulphur  is  the  soul,  and  Salt  is  the  body.  The  metal \nbetween  the  spirit  and  the  body,  concerning  which  Hermes  speaks,  is  the  soul, \nwhich  indeed  is  Sulphur.  It  unites  those  two  contraries,  the  body  and  the \nspirit,  and  changes  them  into  one  essence.  But  it  must  not  be  understood \nthat  from  any  Mercurj-,  and  any  Sulphur,  and  any  Salt,  these  seven  metals  can \nbe  generated,  or,  in  like  manner,  the  Tincture  or  the  Philosophers'  Stone  by \nthe  Art  and  the  industry  of  the  Alchemist  in  the  fire  ;  but  all  these  seven \nmetals  must  be  generated  in  the  mountains  by  the  Archeus  of  the  earth,  t  The \n\n\n\u2022  Elsewhere  P.-iraceIsus  state<;  that  giants  are  bom  from  sj-Iphs,  and  dwarfs  from  pigmies.  Of  these  monsters  are \nproduced,  as,  for  example,  nj-mphs  and  s>Tens.  Albeit  these  .ire  rare,  they  have  appeared  with  suflicient  frequency*,  and \nin  such  a  marvellous  manner,  that  there  can  be  no  doubt  of  their  existence.  \u2014 jP*-  Nywphis.  PygmiiSy  SttlamandriSy  etc- \nWith  regard  to  the  generation  of  homunculi  there  is  also  the  following  passage  :\u2014 Porro  hoc  ctiam  sciendum  est.sodom. \nitas  hujusomodi  sperma  quandoque  etiam  in  os  ejacul.-ui.  Quod  si  in  stomachum  tanqU'im  in  mairiccm  rccipiator,  ex \nipso  ibi  monstrum,  aut  homunculus,  aut  simile  aliud  generalur,  ac  inde  morbi  multi.  iique  diOiciles  surgunt.  tamdiv \nsxvientes,  donee  generatum  excematur.\u2014 23*  Homujuulis  *\u25a0/  Mcnstris- \n\nt  As  a  sure  and  fundamental  conclusion  to  those  things  which  have  been  advanced.  let  it  be  notified  to  those  who \ndesire  to  be  acquainted  with  the  true  essence  and  origin  of  metals,  that  our  metals  are  nothing  else  than  the  most  potent \nand  best  part  of  common  stones\u2014 the  spirit,  gluten,  grease,  butter,  oil,  and  fatness  of  stones,  which,  while  still  combined \n\n\n126     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nalchemist  will  more  easily  transmute  metals  than  generate  or  make  them. \nNevertheless,  live  Mercury  Is  the  mother  of  all  the  seven  metals,  and  deserves \nto  be  called  the  Mother  of  Metals.  For  it  is  an  open  metal  and,  as  it  were, \ncontains  in  itself  all  the  colours  which  it  renders  up  from  itself  in  the  fire  ; \nand  so  also,  in  an  occult  manner,  it  contains  in  itself  all  metals  which  without \nfire  it  does  not  yield  up  from  itself.  But  the  regeneration  and  renovation  of \nmetals  takes  place  thus  :  As  man  can  return  to  the  womb  of  his  mother,  that \nis,  to  the  earth  from  which  the  first  man  sprang,  and  thus  can  be  born  again \nanew  at  the  last  day,  so  also  all  metals  can  return  to  quick  mercury,  can  be- \ncome Mercury,  and  be  regenerated  and  clarified  by  fire,  if  they  remain  for  forty \nweeks  in  perpetual  heat,  like  a  child  in  its  mother's  womb.  Now,  they  are \nborn,  however,  not  as  common  metals,  but  as  metals  which  tinge  :  for \nif,  as  has  been  said,  Luna  is  regenerated,  it  will  afterwards  tinge  all  metals  to \nLuna.  So  gold  tinges  other  metals  to  Sol,  and  in  like  manner  it  must  be \n\\  understood  of  all  other  metals.  Now,  when  Hermes  said  that  the  soul  was \nthe  only  medium  which  joins  the  spirit  to  the  body,  he  had  no  inadequate  con- \nception of  the  truth.  And  since  Sulphur  is  that  soul,  and,  like  fire,  it  hastens \non  and  prepares  all  things,  it  can  also  link  together  the  spirit  and  the  bodj-, \nincorporate  and  unite  them,  so  that  a  most  noble  body  shall  be  produced.  Yet \nit  is  not  common  combustible  sulphur  which  is  to  be  esteemed  the  soul  of \nmetals  ;  but  that  soul  is  another  combustible  and  corruptible  body.  It  cannot, \ntherefore,  be  burnt  with  any  fire,  since  it  is  itself  entirely  fire,  and,  in \ntruth,  it  is  nothing  but  the  Quintessence  of  Sulphur,  which  is  extracted  by  the \nspirit  of  wine  from  Reverberated  Sulphur,  and  is  ruby  coloured  and  clear  as \nthe  ruby  itself.  This  is  indeed  a  mighty  and  excellent  arcanum  for  transmuting \nwhite  metals,  and  for  coagulating  quick  mercury  into  fixed  and  approved \ngold.  Hold  this  in  commendation  as  a  treasure  for  making  you  rich  ;  and  you \nshould  be  contented  with  this  secret  alone  in  the  transmutation  of  metals.  Con- \ncerning the  generation  of  minerals  and  semi-metals,  no  more  need  be  known \nthan  we  stated  at  the  beginning  concerning  the  metals,  namely,  that  they  are \nproduced,  in  like  manner,  from  those  three  principles.  Mercury,  Sulphur,  and \nSalt,  though  not,  like  the  metals,  from  these  principles  in  their  perfection,  but \nfrom  the  more  imperfect  and  weaker  Mercury,  Sulphur,  and  Salt,  yet  still  with \ntheir  distinct  colours. \n\nThe  generation  of  gems  takes  place  by,  and  flows  out  from,  the  subtlety \nof  the  earth,  from   the  clear  and   crystalline    Mercury,  Sulphur,  and   Salt,  also \n\n\nin  the  stone,  are  not  good,  not  pure,  not  clean,  and  are  altogether  wanting  in  perfection.  For  this  reason  they  are  to \nbe  sought,  found,  and  known  in  stones,  and  thence,  also,  must  be  separated  and  extr.icted  by  pounding  and  liquefaction. \nWhen  this  h.is  been  effected  they  are  no  longer  stones,  but  prepared  and  complete  metals,  agreeing  with  the  celestial \nstars  ;  which  stones,  indeed,  are  secreted  from  the  terrestrial  stars.  Furthermore,  if  anyone  desire  to  investigate  and  to \nknow  minerals  and  metals,  he  should  clearly  realise  that  they  are  not  always  to  be  sought  in  the  common  and  familiar \nminerae,  nor  in  the  depths  of  mountains,  because  they  are  vei-y  often  found  more  easily,  and  in  greater  abundance,  upon \nthe  surface  of  the  earth  than  in  its  bowels.  For  this  reason,  any  stone  that  may  offer  itself  to  the  eye,  whether \ngreat  or  small,  rock  or  flint,  should  be  diligently  examined  as  to  its  property  and  nature,  for  verj'  often  a  small  and \nd^pised  pebble  is  of  greater  value  than  a  cow.  So,  also,  there  is  common  dust  and  sand  which  are  abounding  fin  Sol \n.tild  Lunn. \u2014 Chirttrgia  Minor,  De  Cortrijciurii,  Tract  \\\\.~  rttuclraii'. \n\n\nConcerning  the  Nature  of  Things.  127 \n\naccording  to  their  own  distinct  colours.*  The  generation  of  common  stones  is \nfrom  the  subtlety  of  water,  by  the  mucilaginous  Mercury,  Sulphur,  and  Salt. \nFor  all  stones  are  produced  by  the  mucilage  of  water,  as  also  pebbles  and  sand \nare  coagulated  from  the  same  source  into  stones,  t  This  is  patent  to  the  eyes  : \nfor  every  stone  placed  in  water  soon  draws  the  mucilage  to  itself.  If,  now, \nthat  mucilaginous  matter  be  taken  from  such  stones  and  coagulated  in  a \ncucurbite,  a  stone  will  be  produced  of  the  same  kind  as  would  of  itself  be \nproduced  and  coagulated  in  the  water,  but  after  a  long  period  of  time. \n\n\n*  The  generation  of  gems  in  Ares  occurs  after  tliis  manner  :  \\\\Tien  the  gross  genera  of  stones  have  been  all \nextracted  out  of  .\\res,  a  certain  subtlety  remains,  more  diaphanous  in  iLs  nature  than  are  other  stones,  and  out  of  this  the \n.\u2022\\rcheus  subsequently  procreates  gems  after  such  a  manner  that  hardness  and  very  great  transparenc>'  are  first  prepared. \nHence  the  gems  are  afterwards  developed,  each  according  to  its  own  form  and  essence.  \\'erj'  great  subtlety  and  artifice \nare  employed  over  this  generation. \u2014 De  EUmento  Aqucr.  Tract  IV..  c.  lo. \n\nt  The  body  of  every  kind  of  stone  is  sulphtir,  as  that  of  metals  is  mercury'.  The  hardness  is  from  s.-ilt.  and  the \ndensity  from  mercury. \u2014/^irf. .  c.  5. \n\n\nCONCERNING    THE    NATURE    OF    THINGS. \n\n\n-h \n\n\nI \n\n\nBOOK    II. \n\nConcerning  the  Growth  of  Natlral  Things. \n\nT  is  clear  enough,  and  well  known  to  everybody,  that  all  natural  things \ngro\\y  and  mature  by  warmth  and  moisture,  as  is  plainly  demonstrated  by \nthe  rain  followed  up  with  sunshine.  None  can  deny  that  the  earth  is \nirendered  fruitful  by  the  rain,  and  all  must  confess  that  every  kind  of  fruit  is \nripened  by  the  sun.  Since,  then,  by  the  Divine  institution,  this  is  possible  to \nNature,  who  will  deny  or  refuse  to  believe  that  man  possesses  this  same  power \nby  a  prudent  and  skilful  pursuit  of  the  Alchemical  Art,  so  that  he  shall  render \nthe  fruitless  fruitful,  the  unripe  ripe,  and  make  all  increase  and  grow  ?  The \nScripture  says  that  God  subjected  all  created  things  to  man,  and  handed  them \nover  to  him  as  if  they  were  his  own  property,  so  that  he  might  use  them  for \nhis  necessity,  that  he  might  have  dominion  over  the  fishes  of  the  sea,  the \nfowls  of  the  air,  and  everything  on  the  earth  without  exception.  Wherefore \nman  ought  to  rejoice  because  God  has  illuminated  him  and  endowed  him,  so \nthat  all  God's  creatures  are  compelled  to  obey  Him  and  to  be  subiect  to  Him, \nespecially  nil  the  earth,  together  with  all  things  which  are  born,  live,  and \nmove  in  it  and  upon  it.  Since,  then,  we  see  with  our  eyes,  and  are  taught \nby  daily  experience,  that  the  oftener  and  the  more  plentifully  the  rain  moistens \nthe  earth,  and  the  sun  dries  it  again  with  its  heat  and  glow,  the  sooner  the \nfruits  of  the  earth  come  forth  and  ripen,  while  all  fruits  increase  and  grow, \nwhatever  be  the  time  of  year,  let  none  wonder  that  the  alchemist,  too,  by \nmanifold  imbibitions  and  distillations,  can  produce  the  same  effect.  For  what \nis  rain  but  the  imbibition  of  the  earth  ?  What  are  the  heat  and  glow  of  the \nsun  other  than  the  sun's  process  of  distillation,  which  again  extracts  the \nhumidity  ?  W'herefore  I  say  that  it  is  possible  by  such  co-optation  in  the \nmiddle  of  winter  to  produce  green  herbs,  flowers,  and  fruits,  by  means  of \nearth  and  water,  from  seed  and  root.  Now,  if  this  takes  place  with  herbs  and \nflowers,  it  will  take  place  in  many  other  similar  things  too,  as,  for  instance, \nin  all  minerals,  the  imperfect  metals  whereof  can  be  ripened  with  mineral \nwater  by  the  industry  and  art  of  the  skilled  alchemist.  So,  too,  can  all \nmarchasites,  granites,  zincs,  arsenics,  talcs,  cachimiae,  bismuths,  antimonies, \netc.,  all  of  which  carry  with  them  immature  Sol  and  Luna,  be  so  ripened  as  to \n\n\nConcerning  the  Nature  of  Things.  1 29 \n\nbe  made  equal  to  the  richest  veins  of  gold  and  silver,  only  by  such  co-oplation. \nSo,  also,  the  Elixir  and  Tinctures  of  metals  are  matured  and  perfected. \n\nSince,  therefore,  humidity  and  warmth  mature  all  things  and  make  them \ngrow,  let  none  wonder  that,  after  a  long  time,  in  the  case  of  a  criminal  on  the \ngibbet,  the  beard,  hair,  and  nails  grow  ;  nor  let  this  be  taken  for  a  sign  of \ninnocence,  as  the  ignorant  read  it.  It  is  only  natural,  and  proceeds  from \nnatural  causes.  .As  long  as  there  is  moisture  in  the  body,  the  nails,  beard, \nand  hair  grow  ;  and,  what  is  more,  in  the  case  of  a  man  buried  in  the  earth \nitself,  nails,  beard,  and  hair  grow  up  to  the  second  year,  or  up  to  the  time  of \nthe  man's  decay. \n\nIt  should  be  known,  too,  that  many  substances  grow  and  increase  perpet- \nually in  size,  weight,  and  virtue,  both  in  water  and  on  land,  in  each  of  which \nthey  remain  good  and  effective,  such,  for  example,  as  metals,  marchasites, \ncachymiae,  talcs,  granites,  antimony,  bismuths,  gems,  pearls,  corals,  all \nstones  and  clays.  So  also  it  can  be  brought  about  that  Sol  shall  grow  and \nincrease  in  weight  and  in  body,  if  only  it  be  buried  in  land  looking  east,  and \nbe  constantly  fertilised  with  fresh  human  urine  and  pigeons'  dung.  \u25a0> \n\nIt  is  also  possible  for  gold  to  be  so  acted  upon  by  the  industry  and  art  of \nthe  skilled  alchemist  that  it  will  grow  in  a  cucurbite  with  many  wonderful \nbranches  and  leaves,  which  experiment  is  very-  pleasant  to  behold,  and  full  of \nmarvels.  The  process  is  as  follows  :  Let  gold  be  calcined  by  means  of  aqua \nregis  so  that  it  becomes  a  chalky  lime  ;  which  place  in  a  cucurbite,  pouring  in \ngood  and  fresh  aqua  regis  and  water  of  gradation  so  that  it  exceeds  four \nfingers  across.  Extract  it  again  with  the  third  degree  of  fire  until  nothing \nmore  ascends.  Again  pour  over  it  distilled  water,  and  once  more  extract  by \ndistillation  as  before.  Do  this  until  you  see  the  Sol  rise  in  the  glass  and  grow \nin  the  form  of  a  tree  with  many  branches  and  leaves.  Thus  there  is  produced \nfrom  Sol  a  wonderful  and  beautiful  shrub  which  alchemists  call  the  Golden \nHerb,  or  the  Philosophers'  Tree.  The  process  is  the  same  with  the  other \nmetals,  save  that  the  calcination  may  be  different,  and  some  other  aqua  fortis \nmay  have  to  be  used.  This  I  leave  to  your  experience.  If  you  are  practised \nin  Alchemy  you  will  do  what  is  right  in  these  details. \n\nKnow  also  that  any  flint  may  be  taken  out  of  river  water,  placed  in  a \ncucurbite,  and  sprinkled  with  its  own  running  water  until  the  cucurbite  is  full. \nThis  may  again  be  extracted  by  distillation,  as  long  as  a  single  drop  ascends, \nuntil  the  stone  be  dry.  Let  the  cucurbfte  be  again  filled  with  this  water,  and \nonce  more  extracted.  Repeat  this  until  the  cucurbite  is  filled  with  this  stone. \nIn  this  way,  by  means  of  Alchemy,  in  a  few  days  you  will  see  that  a  very  large \nstone  can  be  made,  such  as  the  .Archeus  of  the  waters  could  scarcely  make  in \nmany  years.  If  you  afterwards  break  the  cucurbite  on  a  stone  you  will  have  a \nflint  in  the  shape  of  the  cucurbite,  just  as  though  it  had  been  poured  into  the \nglass.  Though  this  may  be  of  no  profit  to  you,  still  it  is  a  very  wonderful \nthing. \n\nK \n\n\nCONCERNING    THE    NATURE    OF    THINGS. \n\n\nBOOK    III. \n\nConcerning  the  Preservation  of  Natur.\\l  Things. \n\nIN  order  that  a  thing  may  be  preserved  and  defended  from  injury,  it  is  neces- \nsary that  first  of  all  its  enemy  should  be  known,  so  that  it  may  be  shielded \ntherefrom,  and  that  it  may  not  be  hurt  or  corrupted  by  it,  in  its  substance, \nvirtue,  force,  or  in  any  other  way  suffer  loss.  A  good  deal  depends  upon  this, \nthen,  that  the  enemy  of  all  natural  things  should  be  recognised  ;  for  who  can \nguard  himself  against  loss  and  adverse  chance  if  he  is  ignorant  of  his  enemy  ? \nSurely,  no  one.  It  is  therefore  necessary  that  such  enemy  should  be  known. \nThere  are  many  enemies  ;  and  it  is  just  as  necessary  to  know  the  bad  as  the \ngood.  Who,  in  fact,  can  know  the  good  without  a  knowledge  of  the  evil  ? \nNo  one.  No  one  who  has  never  been  sick  knows  how  great  a  treasure  health \nis.  Who  knows  what  joy  is,  that  was  never  sad  or  sorrowful  ?  And  who  knows \nrightly  about  what  God  is,  who  knows  nothing  about  the  devil  ?  ^\\'herefore \nsince  God  has  made  known  to  us  the  enemy  of  our  soul,  that  is,  the  devil.  He \nalso  points  out  to  us  the  enemy  of  our  life,  that  is,  death,  which  is  the  enemy \nof  our  body,  of  our  health,  the  enemy  of  medicine,  and  of  all  natural  things. \nHe  has  made  known  this  enemy  to  us  and  also  how  and  by  what  means  we \nmust  escape  him.  For  as  there  is  no  disease  against  which  there  has  not  been \ncreated  and  discovered  a  medicine  which  cures  and  drives  it  away,  so  there  is \nalways  one  thing  placed  over  against  another \u2014 one  water  over  against  another, \none  stone  over  against  another,  one  mineral  over  against  another,  one  poison \nover  against  another,  one  metal  over  against  another \u2014 and  the  same  in  many \nother  matters,  all  of  which  it  is  not  necessary  to  recount  here. \n\nBut  it  ought  to  be  known  how,  and  by  what  means,  each  several  thing  is \npreserved  and  guarded  from  loss  :  that  many  things,  for  instance,  have  to  be \nkept  for  a  long  time  in  the  earth.  All  roots,  especially,  remain  for  a  long \nwhile  in  the  earth  fruitful  and  uncorrupted.  In  like  manner,  herbs  and \nflowers  and  all  fruits  keep  undecayed  and  green  in  water.  So  also  many  other \nfruits,  and  especially  apples,  can  be  preserved  in  water,  and  protected  from \nevery  decay,  until  new  apples  are  produced. \n\nSo  also  flesh  and  blood,  which  very  soon  putrefy  and  become  rancid,  can \nbe  kept  in  cold  spring  water  ;  and  not  only  so,  but  by  the  co-optation  of \nrenewed  and  fresh  spring  water  they  can  be  transmuted  into  a  quintessence. \n\n\nConcerning  the  Nutnre  of   Things.  131 \n\nand  conserved  for  ever  from  decay  and  bad  odour  without  any  balsam.  And \nnot  only  does  this  process  preserve  flesh  and  blood,  but  (so  to  say)  it  preserves \nall  oilier  kinds  of  flesh  and  blood,  and  especially  the  body  of  man,  from  all \ndecay  and  from  many  diseases  which  arise  from  decay,  better  than  the \ncommon  mumia  does.*  But  in  order  that  blood  may  be  preserved  of  itself  from \ndecay  and  ill  odour,  and  not  as  a  quintessence  ;  and  in  order,  also,  to  protect \nother  blood,  as  aforesaid,  you  must  use  this  process  :  Let  the  blood  be \nseparated  from  its  phlegm,  which  moves  of  itself,  and  is  driven  to  the  surface. \nDraw  off\"  this  water  by  a  dexterous  inclination  of  the  vessel,  and  add  to  the \nblood  a  sufficient  quantity  of  the  water  of  salt,  which  we  teach  you  in  our \nChirurgia  Magna  how  to  make.t  This  water  at  once  mingles  with  the  blood, \nand  so  conserves  the  blood  that  it  never  putrefies  or  grows  rancid,  but  remains \nfresh  and  exceedingly  red  after  many  years,  just  as  well  as  on  the  first  day  ; \nwhich,  indeed,  is  a  great  marvel.  But  if  you  do  not  know  how  to  prepare  this \nwater,  or  have  none  at  hand,  pour  on  a  sufficient  quantity  of  the  best  and \nmost  excellent  balsam,  which  produces  the  same  effect.  Now  this  blood  is  the \nBalsam  of  Balsams,  and  is  called  the  Arcanum  of  Blood.  It  is  of  such  great \nand  wonderful  virtue  as  would  be  incredible  were  we  to  mention  it.  Therefore \nyou  will  keep  this  occult,  as  a  great  secret  in  medicine. \n\nIn  the  conservation  of  metals  the  first  thing  to  learn  is  what  are  their \nenemies,  so  that  they  may  be  thereby  the  better  kept  from  loss.  The  principal \nenemies  of  metals,  then,  are  all  strong  waters  ;  all  aqua;  regia,  all  corrosives \nand  salts,  shew  their  hostility  in  this  circumstance,  that  they  mortify  all \nmetals,  calcine  them,  corrupt  them,  and  reduce  them  to  nothing.  Crude \nsulphur  shews  its  hostility  by  its  smoke  ;  for  by  its  smoke  it  takes  away  the \ncolour  and  redness  from  Venus,  and  renders  it  white.  From  white  metals,  as \nLuna,  Jupiter,  Saturn,  and  Mars,  it  takes  a't\\^Sy  their  whiteness  and  reddens \nthem,  or  induces  in  them  a  reddish  colour.  From  gold  it  takes  away  the \nagreeable  yellowness  and  golden  tint,  renders  it  black,  and  makes  it  as \nuncomely  as  possible. \n\nAntimony  shews  its  hostility  in  this  :  that  it  spoils  all  metals  with  which \nit  is  liquefied  in  the  fire,  and  with  which  it  is  mixed  ;  it  deprives  and  robs  them  ; \nmoreover,  like  the  sulphur,  it  robs  metals  of  their  genuine  colour  and \nsubstitutes  another. \n\nQuicksilver,  on  the  other  hand,  exercises  a  hostile  force  upon  the  metals \nwith  which  it  is  conjoined,  in  that  it  invades  and  dissolves  them  so  that  it \nmakes  an  amalgam  from  them.  Moreover,  its  smoke,  which  we  call  the  soot \nof  Mercury,  makes  all  metals  immalleable  and  fragile  ;  it  calcines  them  and \nwhitens  all  red  and  gold  coloured  metals.      It  is  the  chief  enemy  of  iron  and \n\n\u2022  According  to  one  explanation  :  Mumia  is  man  himself.  Mumia  is  balsam,  which  heals  wounds. \u2014 Paramirum  - \nDe  Origint  MorboniHi,  Wh.  II.,  c.  2.  The  virtues  of  all  herbs  are  found  in  this  Mumia.  \u2014 ZJf  Online  Mertorui'i \nInvmbilium,  Lib.  IV.  Whoever  seeks  opoponax  will  find  it  in  Mumia  (that  is,  in  the  Mumia  which  is  man),  and  so \nalso  .ill  other  creatures  whatsoever.  \u2014 /^jV.  Now,  this  is  Mumia  :  If  a  man  be  deprived  of  life,  then  his  flower  bursts \nforth  in  potencies  and  natural  arcana.  -  Ibtd. \n\nt  This  process  will  be  found  in  the  second  footnote  on  p.  76  of  the  present  volume. \n\nK2 \n\n\n132      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nsteel,  for  if  common  mercury  touches  a  steel  rod,  or  if  the  rod  be \nanointed  with  mercurial  oil,  it  can  afterwards  be  broken  like  glass \nand  cut  off.  This  is  indeed  a  great  secret  and  must  be  kept  strictly \noccult.  In  the  same  way,  too,  the  magnet  should  be  guarded  and  kept \nfrom  Mercury,  for  it  exerts  hostility  on  it  as  on  Mars.  For  every  magnet \nwhich  common  mercury  touches,  or  which  is  anointed  with  mercurial  oil,  or \nonly  placed  in  Mercury,  never  afterwards  attracts  iron.*  Let  no  one  be  surprised \nat  this  ;  there  is  a  natural  cause  for  it,  seeing  that  Mercury  extracts  the  spirit \nof  iron  which  the  magnet  holds  latent  in  itself.  Wherefore  also  the  spirit  of  iron  in \nthe  magnet  attracts  the  body  of  Mars  to  itself ;  and  this  happens  not  only  in \nthe  magnet  but  in  all  other  natural  things,  so  that  the  foreign  spirit  which  is \nin  an  alien  body,  which  is  not  of  its  own  nature,  always  attracts  a  body \nagreeing  with  its  own  nature.  This  should  be  known  not  only  of  the  magnet, \nbut  of  all  natural  bodies,  such  as  minerals,  stones,  herbs,  roots,  men,  and \nanimals. \n\nAfter  this  it  should  be  known  that  metals  exercise  hostility  amongst  each \nother,  and  mutually  hate  one  another  from  their  inborn  nature  ;  as  you  see  in \nthe  case  of  Saturn,  which  is  the  principal  enemy  of  Sol,  from  its  congenital \nnature.  It  breaks  up  all  the  members  of  gold,  renders  it  deformed,  weak,  and \ndestroys  and  corrupts  it  even  to  the  death,  more  than  it  does  any  other  metal. \nIt  also  hates  tin,  and  is  an  enemy  of  all  the  metals,  for  it  renders  them  degen- \nerate, unmalleable,  hard  and  unfit,  if  it  be  mixed  with  either  of  them  in  fire  or \n'flux. \n\nSince,  therefore,  you  have  now  heard  about  the  enemies  of  the  metals, \nlearn,  moreover,  about  their  preservation  and  conservation,  which  guard \nthe  metals  from  all  loss  and  corruption,  and,  in  addition,  strengthen  them  in \ntheir  nature  and  virtue,  while  they  graduate  them  more  highly  in  colour.  First, \nthen,  it  ought  to  be  known  concerning  gold  that  it  cannot  be  better  and  more \nbeautifully  preserved  than  in  boys'  urine,  in  which  has  been  dissolved  sal  am- \nmoniac, or  in  the  water  of  sal  ammoniac  alone.  In  these,  with  time,  it  acquires \nsuch  a  high  grade  of  colour  as  cannot  be  surpassed.  Silver  cannot  be  better \npreserved  and  conserved  than  if  it  be  boiled  in  common  water  or  acetum  in \nwhich  have  been  dissolved  tartar  and  salt.  In  this  way  any  old  silver,  though \nblackened  and  stained,  is  renewed,  if  it  is  boiled  thus.  Of  iron  and  steel  the \nbest  and  most  useful  conservative  and  preservative  is  fresh,  not  salted,  lard \nfrom  a  gelded  sow.  This  protects  all  iron  and  steel  from  rust  if  tliey  are \nanointed  therewith  once  every  month.  In  like  manner,  if  iron  be  liquefied \nwith  fixed  arsenic,  and  occasionally  reduced  to  a  flux,  it  can  be  so  renewed  and \nfixed  that,  like  silver,  it  never  rusts.  Copper  can  be  conserved  and  preserved \nif  only  it  be  mixed  with  sublimated  Mercury,  or  anointed  with  oil  of  salt,  so \n\n\n\u2022  So,  also,  it  is  affirmed  that  if  the  m.ignet  be  steeped  in  garlic  it  will  be  deprived  of  its  attractive  virtue. \u2014 X)e \nMorbis  Amentium,  c.  5.  Should  anyone  make  use  of  a  magnet  while  he  is  wearing  a  sapphire,  it  will  effect \nnothing  till  the  gem  be  removed.  The  same  quality  seems  to  reside  in  carabe,  coagulate  of  gum,  resin,  and  there- \nbotin. \u2014 D(  Feste,  Lib.  II..  c.  2. \n\n\nConcerning  the   Nature  of   77iings.  \\  33 \n\nthat  for  the  future  it  gives  forth  no  vitriol  or  verdigris,  nor  does  it  become  of  a \ngreen  colour. \n\nLead  cannot  be  conserved  better  than  in  cold  water,  and  in  a  damp  place, \nsuch  is  its  nature.  But  for  the  conservation  of  the  magnet  nothing  is  better \nthan  filings  of  iron  or  steel.  If  the  magnet  be  placed  in  these,  not  only  docs \nnot  its  force  decrease,  but  it  grows  more  and  more  every  day. \n\nAs  to  the  conservation  of  salts,  and  all  those  substances  which  are  of  k \nsalt  nature,  and  are  comprised  under  the  name  of  salt,  of  which  there  are  more \nthan  a  hundred, it  is  well  to  know  that  they  must  be  kept  in  a  warm  and  dry \nplace,  and  guarded  well  from  the  air  in  wooden  chests.  They  must  not  be  placed \non  glass,  stone,  or  metal.  By  these  they  are  dissolved  and  turn  into  water \nand  amalgam  ;  but  this  does  not  occur  in  wood. \n\nMoreover,  you  should  learn  the  method  of  conserving  certain  waters  and \nliquids  by  fneans  ot  pressed  herbs,  roots,  and  other  fruits  and  growing  things, \nwhich  easily  absorb  all  mustiness  and  mould  just  as  if  a  skin  were  wrapped \naround  them.  Let  these  waters,  or  other  liquids,  be  placed  in  a  glass  vessel,  nar- \nrow at  the  top  and  wider  below.  Let  the  vessel  be  filled  to  the  top  and  then  some \ndrops  of  olive  oil  added,  so  that  all  the  water  or  liquid  may  be  covered.  The \noil  will  float  at  the  top,  and,  in  this  way,  will  protect  the  liquid  or  the  water  a \nlong  time  from  mustiness  or  mould.  No  water  or  liquid,  if  it  be  covered  w  ith \noil,  can  ever  become  mouldy  or  smell  badly.  In  this  way  also  two  waters,  two \nliquids,  two  wines,  can  be  kept  separately  in  one  vessel,  so  that  they  shall  not \nmix  ;  and  not  only  two,  but  three,  four,  five,  or  still  more,  if  only  oil  be  between \nthem,  for  they  are  separated  by  the  oil  as  by  a  wall,  which  does  not  suffer  them \nto  be  conjoined  and  united.  For  oil  and  water  are  two  contraries,  and  neither \ncan  mingle  with  the  other.  As  the  oil  does  not  allow  the  waters  to  mix,  so, \non  the  other  hand,  the  water  prevents  the  oils  from  blending. \n\nFor  the  conservation  and  preservation  of  cloth  and  garments  from  moth,  so \nthat  they  may  not  eat  them  or  settle  in  them,  nothing  is  better  than  mastix, \ncamphor,  ambergris,  or  musk  :  but  the  best  is  civet,  which  not  only  preserves \nfrom  moth,  but  drives  away  and  puts  to  flight  moths,  with  other  worms, \nfleas,  lice,  and  bugs. \n\nAll  timbers  can  be  conserved,  as  in  buildings  or  bridges,  so  that  they  shall \nnever  decay,  whether  they  be  in  water,  under  water,  or  out  of  the  water,  in  the \nground,  under  the  ground,  or  out  of  the  ground,  whether  exposed  to  rain  or \nwind,  air,  snow,  or  ice,  in  summer  or  winter,  and  moreover,  preventing  them  from \ndecaying  or  worms  breeding  in  them  when  felled.  The  method  of  conservation \nin  this  case  is  that  grand  arcanum  against  all  putrefactions,  and  so  remarkable \na  secret  that  no  other  can  compare  with  it.  It  is  none  other  than  the  oil  of \nsulphur,  the  process  for  making  which  is  as  follows  : \u2014 Let  common  yellow \nsulphur  be  pulverised  and  placed  in  a  cucurbite.  Over  it  pour  as  much  aqua- \nfortis as  will  cover  four  fingers  across.  Abstract  this  by  distillation  three  or \nfour  times,  the  last  time  until  it  is  completely  drj-.  Let  the  sulphur  which \nremains  at  the  bottom,  and  is  of  a  dark  reddish  colour,  he  nl.-iccd  in  marble  or \n\n\n134     T^^^  Hertnetic  and  Alchemical   Writings  of  Paracelsus. \n\nglass  and  easily  dissolved  into  an  oil.  This  is  a  great  secret  in  the  conservation \nof  timber  so  that  it  may  never  decay  and  may  be  protected  from  worms.  For \nif  sulphur  be  prepared  as  aforesaid,  and  turned  into  an  oil,  it  afterwards \ntinges  the  timber  which  has  been  anointed  with  it  so  that  it  can  never  be \n-^  obliterated.  Many  other  things,  also,  can  be  conserved  and  preserved  from \ndecay  in  this  oil  of  sulphur,  especially  ropes  and  cables  in  ships  and  on  the \nmasts  of  ships,  in  chariots,  fishing-nets,  birdcatchers' and  hunters'  snares,  and \nother  like  things  which  are  being  frequently  used  in  water  and  rain,  and  would \notherwise  be  liable  to  decay  and  break  ;  so  also  with  linen  cloths  and  other \nsimilar  things. \n\nThe  conservation  of  potable  things,  too,  should  be  noticed,  under  which \nwe  comprise  wine,  beer,  hydromel,  vinegar,  and  milk.  If  we  wish  to  keep \nthese  five  unharmed  and  in  their  virtue,  it  is  necessary  to  know  their  chief \nenemy.  This  is  none  other  than  unclean  women  at  the  time  of  their  monthly \ncourses.  They  corrupt  these  things  if  they  handle  or  have  anything  to  do  with \nthem,  if  they  look  at  them,  or  breathe  on  them.  The  wine  is  changed  and \nbecomes  thick,  beer  and  hydromel  turn  sour,  vinegar  is  weakened  and  loses \nits  acidity,  milk  also  becomes  sour  and  clotted. \n\nThis,  therefore,  should  be  well  known  before  anything  is  said  specially \nabout  the  conservation  of  one  of  these  things  in  particular.  Moreover,  the \nchief  preservative  of  wine  is  sulphur  and  oil  of  sulphur,  by  means  of  which  all \nwine  can  be  preserved  for  a  very  long  time,  so  that  it  neither  thickens  nor  is \nin  any  way  changed. \n\nThe  means  of  conserving  beer  is  by  oil  of  garyophyllon,  if  a  few  drops  of \nit  are  put  in,  so  that  one  measure  has  two  or  three  drops.  Better  still  is  the \noil  of  benedicta  garyophyllata,  which  preserves  beer  from  acidity.  The  pre- \nservative for  hydromel  is  the  oil  of  sugar,  which  must  be  used  in  the  same  way \nas  the  oil  of  garyophyllon  or  the  benedicta. \n\nThe  preservative  of  vinegar  is  oil  of  ginger,  and  of  milk  the  expressed  oil \nof  almonds.     These  two  must  be  used  as  described  above. \n\nThe  preservative  of  cheese  is  the  herb  hypericon  or  perforata,  which \nprotects  all  cheeses  from  worms.  If  it  be  placed  against  the  cheese  and \ntouches  it,  no  worm  is  produced  in  it,  and  if  some  have  been  already  produced, \nthey  die  and  drop  out  of  the  cheese. \n\nHoney  has  no  special  preservative,  only  it  must  be  protected  from  its \nenemy.  Its  chief  enemy  is  bread.  If  ever  so  small  a  quantity  of  bread  made \nfrom  flour  be  put  or  fall  into  it,  the  whole  honey  is  turned  into  ants,  and \nperishes  entirely. \n\n\nCONCERNING   THE   NATURE   OF  THINGS. \n\n\nBOOK   IV. \n\nConcerning  the  Life  of  Natural  Things. \n\nNONE  can  deny  that  the  air  gives  life  to  all  corporeal  and  substantial \nthings  which  are  born  and  generated  from  the  earth.  But  as  to  what \nand  of  what  kind  the  life  of  each  particular  thing  is,  it  should  be \nknown  that  the  life  of  things  is  none  other  than  a  spiritual  essence,  an \ninvisible  and  impalpable  thing,  a  spirit  and  a  spiritual  thing.  On  this  account \nthere  is  nothing  corporeal  but  has  latent  within  itself  a  spirit  and  life,  which, \nas  just  now  said,  is  none  other  than  a  spiritual  thing.*  But  not  only  that \nlives  which  moves  and  acts,  as  men,  animals,  worms  in  the  earth,  birds  under \nthe  sky,  fishes  in  the  sea,  but  also  all  corporeal  and  substantial  things.  For \nhere  we  should  know  that  God,  at  the  beginning  of  the  creation  of  all  things, \ncreated  no  body  whatever  without  its  own  spirit,  which  spirit  it  contains  after \nan  occult  manner  within  itself.  For  what  is  the  body  without  the  spirit  ? \nAbsolutely  nothing.  So  it  is  that  the  spirit  holds  concealed  within  itself  the \nvirtue  and  power  of  the  thing,  and  not  the  body.  For  in  the  body  is  death, \nand  the  body  is  subject  to  death,  and  in  the  body  nothing  but  death  must  be \nlooked  for.  For  the  body  can  be  destroyed  and  corrupted  in  various  ways, \nbut  not  the  spirit  :  for  it  always  remains  a  living  spirit,  and  is  bound  up  with \nlife.  It  also  keeps  its  own  body  alive,  but  in  the  removal  of  the  body  from  it, \nit  leaves  the  body  separate  and  dead,  and  returns  to  its  own  place  whence  it \nhad  come,  that  is  to  say,  into  chaos,  and  into  the  air  of  the  higher  and  lower \nfirmament.  Hence  it  is  evident  that  there  are  different  kinds  of  spirits,  just \nas  there  are  different  kinds  of  bodies.  There  are  celestial  and  infernal  spirits, \nhuman  and  metallic,  the  spirits  of  salts,  gems,  and  marcasites,  arsenical \nspirits,  spirits  of  potables,  of  roots,  of  liquids,  of  flesh,  blood,  bones,  etc. \nWherefore  you  may  know  that. the  spirit  is  in  very  truth  the  life  and  balsam \n\n\nveil  or  covering  which  enclose?;  three  principles\u2014 sulphur,  salt,  and  mcrcurj'. -/'rtr.iw/VK///,  Lib.  I \nThe  life  of  the  body  is  lire. \u2014 Dc-  EnU  Aitrorum,  c.  6.  There  is  a  twofold  life  in  man  :  there  is  the  life  of  the  soul, \nwhich  proceeds  from  the  nature  of  God  ;  but  I  speak  here  as  a  physician,  and  not  as  a  theologian.  There  is  also  a  life \nof  the  anim.-il  kind,  which  is  of  air  and  fire,  and  the  same  is  domiciled  in  the  IxKly,  which  is  c-irth  and  water.  So \nis  man  dowered  with  an  animal  and  a  sidereal  life.\u2014/?*  Festilitate^  Tract  I.  In  another  sense  the  life  of  man  is  said \nI  be  triplex\u2014 necroconiic.  c.tg.lstric,  .ind  salnitric.  But  this  has  reference  to  the  animal  life  only  ~Lib,r  Azoth,  Tluil \nwhich  sustains  the  body  is  the  life,  but  the  life  iLself  is  from  God.  and  not  from  man.  This  life  consists  in  four \nthings  -  humours,  complexions.  nattH-al  species,  and  gifts  or  %'irtues.  -  De  C^riterationc  Hoinhtis. \n\n\n136     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nof  all  corporeal  things.  Now  we  will  go  on  to  its  species,  and  here  will \ndescribe  to  you  in  detail,  but  as  briefly  as  possible,  the  life  of  each  natural \nthing. \n\nThe  life,  then,  of  all  men  is  none  other  than  a  certain  astral  balsam,*  a \nbalsamic  impression,  a  celestial  and  invisible  fire,  an  included  air,  and  a  spirit \nof  salt  which  tinges.  I  am  imable  to  name  it  more  clearly,  although  it  could \nbe  put  forward  under  many  distinctive  titles.  Since,  however,  the  chief  and \nthe  best  are  here  pointed  out,  we  will  be  silent  as  to  the  rest  and  the  inferior \nnames. \n\nThe  life  of  metals  is  a  latent  fatness  which  they  have  received  from \nsulphur.  This  Is  shewn  from  their  fluxion,  because  everything  which  passes \ninto  flux  in  the  fire  does  so  on  account  of  its  hidden  fatness.  Unless  this  were \nso  no  metal  could  be  reduced  to  a  fluid  state,  as  we  see  in  the  case  of  iron  and \nsteel,  which  have  the  least  Sulphur  and  fatness  of  all  the  metals,  wherefore \nthey  are  of  a  drier  nature  than  all  the  rest  of  them. \n\nThe  life  of  mercury  is  nothing  but  inner  heat  and  outer  frigidity.  That  is \nto  say,  within  it  gives  heat,  but  without  it  causes  cold  ;  and  in  this  respect  it \nis  aptly  to  be  compared  to  a  garment  of  skins,  which,  like  mercury,  causes \nboth  heat  and  cold.  For  if  a  garment  of  this  kind  be  worn  by  a  man,  it \nwarms  him  and  protects  him  from  the  cold  ;  but  if  he  wears  the  hairless  part \nagainst-  his  naked  body,  it  causes  cold,  and  defends  him  from  excessive  heat. \nSo  \\\\.  came  about  that  in  very  ancient  times,  and  it  is  even  the  custom  still, \nthat  these  coats  of  skin  are  worn  both  in  summer  and  in  winter,  as  much \nagainst  the  heat  as  against  the  xold  ;  in  summer  the  hairless  part  is  turned \nwithin,  and  the  hairy  part  outside,  but  in  the  cold  vi-inter  season  the  hairy  part \nis  turned  within  and  the  hairless  part  outside.  As  it  is  with  the  garment  of \nskins,  so  is  it  with  mercury. \n\nThe  life  of  sulphur  is  a  combustible,  ill-smelling  fatness.  Whilst  it  flames \nand  sends  forth  its  evil  odour  it  ma_\\-  be  said  to  li\\e. \n\nThe  life  of  all  salts  is  nothing  else  but  a  spirit  of  atjua  fortis  :  for  when \nthe  water  is  abstracted  from  them,  that  which  remains  at  the  bottom  is  called \ndead  earth. \n\nThe  life  of  gems  and  corjits  is  mere  colour,  which  can  be  taken  from  them \nby  spirits  of  wine.  The  life  of  pearls  is  their  brightness,  which  they  lose  in \ntheir  calcination.  The  life  of  the  magnet  is  the  spirit  of  iron,  which  can  be \nextracted  and  taken  away  by  rectified  viiium  ardens  Itself,  or  by  spirit  of  winel? \n\nThe  life  of  flints  is  a  mucilaginous  matter.  The  life  of  marcasites,  cachy- \ninia;,  talc,  cobalt,  zinc,  granites,  zwitter,  vismat  (ruile  tin),  is  a  metallic  spirit \noi  antimony,  which  has  the  power  to  tinge.  Of  arsenicals,  auripigment, \norpiment,  realgar,  and  similar  matters,  the  life  is  a  mineral  coagulated  poison. \n\n\u2022  The  tlesh  and  bU>od  uf  mall  nre  preserved  and  susLiincd  by  .1  cert.'iin  Iwlsam.  Now.  this  haliiam  i:.  the  hody  of \ns;ih.  So,  therefore,  hysalt  is  man  preserved  as  by  a  balsam. \u2014 Dc  Morbis  Ta^tartts.  c.  at.  The  balsam  of  man  exists \nalike  in  all  his  memliers,  and  is  specialised  therein-in  the  blood,  in  the  marrow,  in  the  bones,  the  arteries,  etc.\u2014 \nI.  /liriirxi'i  '\"^^^ff'ttf,  Lib.  V. \n\n\nConcerning  the  Nature  of   Things.  137 \n\nThe  life  of  wavelike  substances,  that  is  to  say,  of  the  dung  of  men  and \nanimals,  is  their  strong-  and  foetid  smell.     When  this  is  lost  they  are  dead.  \n\n\nThe  life  of  aromatic  substances,  to  wit,  musk,  ambergris,  civet,  and  what- \never emits  a  strong,  sweet,  and  pleasant  odour,  is  nothing  but  that  grateful \nodour  itself.     If  they  lose  this  the}-  arc  dead  and  useless. \n\nThe  life  of  sweet  things,  as  sugar,  honey,  manna,  fistula  cassias,  and  the \nlike,  is  a  subtle  sweetness,  with  the  power  to  tinge  ;  for  if  that  sweetness  be \ntaken  away  bj-  distillation,  or  sublimation,  the  things  are  dead,  fatuous,  and \nno  longer  of  any  value. \n\nThe  life  of  resins,  as  caraba,  turpentine,  and  gum,  is  a  mucilaginous, \nglittering  fatness.  They  all  give  excellent  varnish ;  when  they  no  longer \nfurnish  this,  and  lose  their  glitter,  they  are  dead. \n\nThe  life  of  herbs,  roots,  apples,  and  other  fruits  of  this  kind,  is  nothing \nelse  than  the  liquid  of  the  earth,  which  they  spontaneously  lose  if  they  are \ndeprived  of  water  and  earth. \n\nThe  life  of  wood  is  a  certain  resin.  Any  wood  that  is  deprived  of  resin \nis  unable  longer  to  flourish. \n\nThe  life  of  bones  is  the  liquid  of  mumia.  The  life  of  flesh  and  blood  is \nnone  other  than  the  spirit  of  salt,  which  preserves  them  from  ill  odour  and \ndecay,  and  spontaneously,  as  the  water  b  separated  from  them. \n\nBut  concerning  the  life  of  the  elements  there  is  this  to  be  known.  The \nlife  of  water  is  its  flowing.  When  it  is  coagulated  by  the  cold  of  the \nfirmament  and  congealed  into  ice,  then  it  is  dead,  and  all  power  of  doing  harm \nis  taken  from  it,  since  no  one  can  any  longer  be  drowned  in  it. \n\nSo,  too,  the  life  of  fire  is  air,  for  the  air  makes  the  fire  blaze  more  strongly \nand  with  greater  impetuosity-.  Some  air  proceeds  from  all  fire,  sufficient  to \nextinguish  a  candle  or  to  lift  a  light  feather,  as  is  evident  to  the  ej-es.  .All  live \nfire,  therefore,  if  it  be  shut  op  or  deprived  of  the  power  to  send  forth  its  air, \nmust  be  suffocated. \n\nThe  air  lives  of  itself,  and  gives  life  to  all  other  things.  The  earth, \nhowever,  is  of  itself  dead  ;  but  its  own  element  is  its  invisible  and  occult  life. \n\n\nCONCERNING    THE    NATURE    OF    THINGS. \n\n\nT \n\n\nBOOK  V. \n\nConcerning  the  Death  of  Natural  Things. \n\nHE  death  of  all  natural  things  is  nothing  else  but  an  alteration  and \nremoval  of  their  powers  and  virtues,  an  overthrow  of  their  potencies \nfor  evil  or  for  good,  an  overwhelming  and  blotting  out  of  their  former \n^  nature,  and  the  generation  of  a  new  and  different  nature.*  For  it  should  be \nknown  that  many  things  which  in  life  were  good,  and  had  their  own  virtues, \nretain  little  or  none  of  that  virtue  when  thej'  are  dead,  but  appear  altogether \nfatuous  and  powerless.  So,  on  the  other  hand,  man)-  things  in  their  life  are \nevil,  but  in  death,  or  after  they  have  been  mortified,  they  display  a  manifold \npower  and  efficacy,  and  do  much  good.  We  could  recount  many  examples  of \nthis,  but  that  is  altogether  foreign  to  our  purpose.  Yet,  in  order  that  you  may \nsee  that  I  do  not  write  from  my  mere  opinion,  however  plausible,  but  from  my \nexperience,  it  is  well  that  I  should  adduce  one  example  with  which  I  will \nquiet  and  silence  the  sophists  who  say  that  nothing  can  be  gained  from  dead \nthings,  nor  anything  ought  to  be  sought  or  found  in  them.  The  cause  of  this \nassertion  is  that  they  value  at  nothing  the  preparations  of  the  alchemists,  by \nwhich  many  great  secrets  of  this  kind  are  discovered.  For  look  at  Mercury, \nlive  and  crude  sulphur,  and  crude  antimony  ;  as  they  are  brought  from  the \nmines,  that  is,  while  they  are  still  living,  how  small  is  their  virtue,  how  lightly \nand  tardily  do  they  exercise  their  influence.  Indeed,  they  bring  more  evil  than \ngood,  and  are  rather  a  poison  than  a  medicine.  But  if,  by  the  industry  of  a \nskilled  alchemist,  they  are  corrupted  into  their  first  substance  and  prudently \nprepared  (that  is,  if  the  Mercury  be  coagulated,  precipitated,  sublimated, \nresolved,  and  turned  into  oil;  the  sulphur  be  sublimated,  calcined,  reverber- \nated and  turned  into  oil  ;  and,  in  like  manner,  Venus  be  sublimated,  c:ilcined. \nreverberated,  and  turned  into  oil),  you  see  what  usefulness,  what  power  and \nvirtue,  and  what  rapid  efficiency  they  afford  and  display,  so  that  none  can  fully \nspeak  or  write  of  it.  For  their  manifold  virtues  are  not  to  be  investigated,  nor \ncan  any  one  search  them  out.      Every  alchemist,  therefore,  and  every  faithful \n\n\n\u2022  Death  i\u00a7  ihc  mother  of  tinctures,  for  tinctures  proceed  from  the  mortification  of  the  body,  in  which  the  colours \nnrc  contained,  even  as  in  a  seed  there  are  green,  yellow,  black,  blue,  and  purple  colours,  which  are,  neverthe- \nless, invisible  until  the  seed  has  perished  in  the  earth,  and  till  the  sun  has  prepared  and  produced  them,  so  that  what \nwa-i  first  hidden  from  the  senses  is  now  revealed  to  ibein.\u2014 /?(\u2022  Icteriliis. \n\n\nConcerning  the  Naiuri  of   Things.  139 \n\nphysician,  ought  to  seek  into  these  three  things  during  his  whole  life,  and  even \nup  to  his  death  should  play  with  them  and  find  his  pastime  in  them.  Most \nassuredly  they  will  nobly  compensate  him  for  all  his  labour,  study,  and \nexpense. \n\nBut  let  us  come  to  particulars,  and  specially  describe  the  death  and  morti- \nfication of  each  natural  thing,  what  its  death  is,  and  in  what  way  it  is \nmortified.  First  of  all,  then,  with  regard  to  the  death  of  man,  it  should  be \nunderstood  that,  beyond  a  doubt,  it  is  nothing  else  but  the  end  of  his  day's \nwork,  the  taking  away  his  air,  the  evanescence  of  his  balsam,  the  extinction  of \nhis  natural  light,  and  the  entire  separation  of  the  three  substances,  body,  soul, \nand  spirit,  and  the  return  to  his  mother's  womb.  For  since  the  natural  earth- \nborn  man  comes  from  the  earth,  the  earth,  too,  will  be  his  mother,  into  which  he \nmust  return,  and  therein  lose  his  earthborn  natural  flesh,  so  that  at  the  last \nday  he  may  be  regenerated  in  a  new,  a  heavenly,  and  purified  flesh,  as  Christ \nsaid  to  Nicodemus  when  he  came  to  Him  by  night.  For,  as  we  said,  these \nwords  apply  to  regeneration. \n\nBut  the  death  or  mortification  of  the  metals  is  the  removal  of  their  bodily \nstructure,  and  of  the  sulphurous  fatness  which  can  be  removed  from  them  in  many \nways,  as  by  calcination,  reverberation,  resolution,  cementation,  and  sublimation. \nBut  the  calcination  of  metals  is  not  of  a  single  kind  only.  For  one  is  produced \nby  salt,  one  by  mercury,  one  by  strong  waters,  one  by  \\.\\\\q  fiiligo  7nercurii  and \nquick  mercur}-.  Calcination  by  salt  is  when  the  metal  is  formed  into  very  thin \nplates,  and  stratified  and  cemented  with  salt.  Calcination  by  sulphur  is  when \nthe  metal  is  formed  into  plates,  stratified  and  reverberated  with  sulphur. \nCalcination  by  strong  waters  is  when  the  metal  is  granulated,  resolved  in  aqua \nfortis,  and  precipitated  therein.  Calcination  by  \\.\\\\&  fiiligo  meicttrii  is  brought \nabout  thus  :  Let  the  metal  be  formed  into  plates  ;  let  the  mercury  be  put  into \nan  earthen  vessel,  narrow  at  the  top  but  broad  below,  and  afterwards  set  on \na  moderate  coal  fire,  w-hich  should  be  blown  a  little  until  the  mercury  begins \nto  smoke,  and  a  white  cloud  issues  from  the  mouth  of  the  vessel.  Then  let \nthe  plated  metal  be  placed  on  the  orifice  of  the  vessel.  Thus  the  common \nmercury  penetrates  the  metal  and  renders  it  as  friable  as  a  lump  of  coal. \nCalcination  by  quick  mercury  is  when  the  metal  is  cleft  into  small  particles, \nmade  into  plates,  or  granulated,  and  formed  into  amalgam  with  mercury. \nAfterwards  let  the  mercury  be  pressed  out  through  a  skin,  and  the  metal \nwill  remain  within  the  skin  in  the  form  of  lime  or  sand.  But  beyond  these \nmortifications  of  the  metals,  destructions  and  whitenings  of  their  life,  you  must \nknow  that  there  are  many  other  mortifications  of  the  metals.  For  beyond  the \nfact  that  all  rusting  of  iron  and  steel  is  a  death,  there  are  others  which  are  to  be \nesteemed  as  more  important.  For  instance,  it  should  be  known  that  all  vitriol, \nor  even  burnt  brass,  is  mortified  copper  ;  all  precipitated,  sublimated,  calcined \n\u25a0cinnabar  is  mortified  mercury;  all  white  lead,  red  lead,  or  j-ellow  lead  arc \nmortified  lead  ;  all  lazurius  is  mortified  silver.  So,  also,  all  Sol,  from  which  its \ntincture,  quintessence,  resin,  crocus,  or  sulphur  has  been  withdrawn,  is  dead, \n\n\nC \n\n\n140     The  Hermetic  and  Alchemical  Writings  0/  Paracelsus. \n\nbecause  it  no  longer  has   the  form  of  gold,   but  is  a  white  metal  like  fixed \nsilver. \n\nBut  now  let  us  go  on  to  lay  before  you  by  what  means  the  mortification  of \nthe  metals  is  brought  about.  First  of  all,  it  should  be  known  concerning  iron \nthat  it  can  be  mortified  and  reduced  to  a  crocus  in  the  following  way  :  Form \nvery  thin  plates  of  steel,  beat  them  red  hot,  and  then  extinguish  them  in \nvinegar  made  from  wine.  Keep  on  doing  this  until  you  see  the  vinegar  has \nbecome  very  red.  When  \\ou  have  enough  of  this  red  vinegar,  pour  it  all  out, \nand  distil  therefrom  the  moisture  of  the  vinegar.  Coagulate  the  residuum  into \na  dry  powder.  This  is  the  most  excellent  Crocus  of  Mars.  There  is,  however, \nanother  way  of  making  the  Crocus  of  Mars  which  partly  surpasses  the  former, \nand  is  carried  out  with  much  less  expense  and  labour,  thus  :  Stratify  very  thin \nplates  of  steel  with  equal  quantities  of  sulphur  and  tartar.  Afterwards \nreverberate.  This  produces  the  most  beautiful  crocus,  which  should  be  taken \nfrom  the  plates. \n\nIn  the  same  way  you  should  be  informed  that  if  any  plate  of  iron  or  steel \nbe  smeared  over  with  aqua  fortis,  it  renders  also  a  beautiful  crocus.  Such  is \nthe  result,  too,  with  oil  of  vitriol,  water  of  salt,  water  of  alum,  water  of  sal \nammoniac,  water  of  salt  nitre,  sublimated  mercury,  all  of  which  mortify  iron, \nand  reduce  it  to  a  crocus  ;  but  none  of  these  methods  is  to  be  compared  with \nthe  two  mentioned  above  ;  for  the}-  can  only  be  vised  in  Alchemy  and  not  in \nmedicine  ;  so  use  in  preference  the  first  two  methods,  and  avoid  the  rest. \n\nThe  mortification  of  copper,  to  reduce  it  to  vitriol,  verdigris,  or  burnt \nbrass,  can  also  be  accomplished  in  various  ways  ;  and  there  are  various  pro- \ncesses with  this  metal,  too,  but  one  is  better  and  more  useful  than  another. \nWherefore  it  will  be  well  to  make  a  note  of  the  best  and  most  useful,  and  to \nsay  nothing  about  the  others.  The  best,  easiest,  and  most  reliable  method  of \nreducing  copper  to  vitriol  is  as  follows  :  Let  plates  of  copper  be  smeared  with \nwater  of  salt  or  of  saltpetre,  and  hung  or  exposed  in  the  air  until  the  plates \nbegin  to  become  green.  Wash  off  this  greenness  with  clear  spring  water, \ndry  the  plates  with  a  rag  ;  again  smear  the  plates  with  water  of  salt  or  salt- \npetre, and  again  proceed  as  before,  repeating  the  process  until  the  water \nbecomes  quite  green,  or  sends  forth  much  vitriol  to  the  surface.  Then \nremove  the  water  by  tilting  the  vessel,  or  by  drawing  it  off,  and  you  will  have \nan  excellent  medicinal  vitriol.  For  Alchemy,  there  is  no  more  beautiful, \nnoble,  or  better  vitriol  than  that  which  is  made  by  aqua  fortis,  or  aqua  regis, \nor  water  of  sal  armoniac.  Proceed  thus  :  Let  plates  of  copper  be  smeared \nwith  one  of  the  aforesaid  waters,  and  as  soon  as  the  greenness  has  been  ex- \ntracted, and  the  plates  have  been  dried,  let  the  greenness  be  taken  off  with  a \nhare's  foot,  or  by  some  other  means  at  pleasure,  as  white  lead  is  scraped  off \nleaden  plates.  Let  them  be  again  smeared  as  before,  until  the  plates  are \nenlirel)'  consumed,  and  thence  is  produced  a  very  beautiful  vitriol,  such  as \nyou  cannot  fail  to  admire. \n\nWater  of  saltpetre  is  made  thus  :  Purify  saltpetre,  liquefy  and  pulverise  it. \n\n\ntX \n\n\nConcerning  tlie  Nature  of  Thijigs.  141 \n\nAfterwards  dissolve  it  by  itself  in  a  vessel  with  boiling  water.  Thus  you  have \nwater  of  saltpetre.  Water  of  sal  ammoniac  is  made  as  follows  :  Calcine  sal \nammoniac  and  resolve  it  in  a  case  on  marble.     This  is  water  of  sal  ammoniac. \n\nIn  order  to  make  verdigris  from  copper  there  are  several  ways  not \nnecessary  to  recount  here.  We  will  therefore  describe  two  only,  with'a  two- \nfold method  of  preparation,  one  for  Medicine  and  the  other  for  .Alchemy.  The \nverdigris  used  in  medicine  admits  of  the  ensuing  process  :  Take  plates  of \ncopper,  and  smear  them  with  the  following  compound  :  Take  equal \nquantities  of  honey  and  vinegar,  with  a  sufficient  quantity  of  salt  to  make  the \nthree  together  the  consistence  of  thick  paste.  Mix  thoroughly,  and  after- \nwards put  in  a  reverberatorj-,  or  in  a  potter's  furnace,  for  the  same  time  as  the \npotter  bakes  his  vessels,  and  you  will  see  a  black  substance  adhering  to  the \nplates.  Do  not  let  this  circumstance  cause  you  any  anxiety  or  detain  you  at \nall ;  for  if  you  suspend  or  expose  those  plates  in  the  open  air,  in  a  few  days \nthe  substance  will  turn  green,  and  will  become  excellent  verdigris,  which  maj'  be \ncalled  the  balsam  of  copper,  and  is  highly  esteemed  by  all  physicians.  And \nthis  need  not  cause  surprise,  because  the  verdigris  first  becomes  green  in  the \nair,  and  because  the  air  has  the  power  of  transmuting  a  black  colour  into  such \na  beautiful  green.  For  here  it  should  be  known  that,  as  daily  experience  in \nalchemy  proves,  every  dead  earth  or  caput  mortutnn,  as  soon  as  ever  it  comes \nout  of  the  fire  into  the  air,  immediately  acquires  another  colour,  and  loses  its \nown  colour  which  it  had  assumed  in  the  fire.  The  changes  of  these  colours \nare  very  diversified.  According  to  the  material  such  are  the  colours  pro- \nduced, though,  for  the  most  part,  they  flow  from  the  blackness  of  dead  earth. \nYou  who  are  skilled  in  .Alchemy  see  that  everj-  dead  earth,  flux  of  powder,  or \nof  aqua  fortis,  comes  black  from  the  fire,  and  the  more  ingredients  there  are \nin  it  the  more  varied  are  the  colours  displayed  in  the  air.  Sometimes  they \nonly  appear  red,  as  vitriol  makes  them  ;  sometimes  only  yellow,  white,  green, \ncerulean  ;  sometimes  mingled,  as  in  the  rainbow  or  the  peacock's  tail.  All \nthese  colours  display'  themselves  after  death,  and  as  a  consequence  of  death. \nFor  in  the  death  of  all  natural  things  new  colours  appear,  and  they  are \nchanged  from  their  first  colour  into  another,  each  according  to  its  own  nature \nand  properties.  Moreover,  we  will  sa)'  about  verdigris  that  which  we \ndedicate  to  Alchemy.  The  process  of  its  preparation  is  as  follows  :  Form \nvery  thin  plates  of  copper,  which  stratify  on  a  large  tile  with  equal  portions  of \nsulphur  and  tartar,  pounded  and  mixed.  Reverberate  for  twenty-four  hours \nwith  a  strong  fire,  taking  care  that  the  copper  plates  do  not  melt.  Then  take \nthem  out  ;  break  the  tile  ;  expose  the  plates  to  the  air,  with  the  matter  which \nadheres  to  them,  for  a  few  days,  and  the  matter  on  the  plates  will  be  con- \nverted into  most  beautiful  verdigris,  which  in  all  strong  waters,  in  waters  of \ngradations,  in  cements  and  colourings  of  gold,  tinges  gold  and  silver  with  a \ndeep  colour. \n\nBut  in  order  that  copper  may  become  a:s  ustum,  which  is  also  called  the \ncrocus  of  copper,  the  following  process  must  be  adopted  :  let  copper  be  formed \n\n\n142      The  Hermetic  and  Alcheviical  Writings  of  Paracelsus. \n\ninto  plates,  smeared  with  salt  reduced  into  a  paste  with  the  best  vinegar,  then \nput  on  a  large  tile,  placed  in  a  blast  furnace,  and  for  a  quarter  of  an  hour  burnt \nwith  a  strong  fire,  but  so  that  the  plates  may  not  melt.  Let  these  plates,  while \nstill  glowing,  be  extinguished  in  vinegar  wherein  sal  ammoniac  has  been  dis- \nsolved\u2014 half  an  ounce  in  a  pound  of  vinegar.  Let  the  plates  be  again  heated, \nand  extinguished  as  before  ;  but  continually  scrape  off  into  vinegar  the  scales \nwhich  adhere  to  the  plates  after  they  have  been  extinguished,  or  else  knock \nthem  off  by  beating  the  plates,  or  in  any  way  you  can.  Keep  doing  this  until \nthe  plates  of  copper  are  nearly  consumed.  Then  let  the  vinegar  be  extracted \nby  distillation,  or  let  it  evaporate  in  an  open  vessel,  and  let  it  coagulate  into  a \nvery  hard  stone.  Thus  you  will  have  the  crocus  of  copper  used  in  .\\lchemy. \nMany  persons  commonly  make  cbs  tisium,  or  the  crocus  of  Venus,  from \nVenus  by  the  extraction  of  alcohol  (others  of  vimim  accfi),  like  the  crocus  of \nMars  ;  but  I  much  prefer  this  method. \n\nThe  mortification  of  Mercury,  in  order  that  it  may  be  sublimated,  is \nbrought  about  by  vitriol  and  salt.  When  it  is  mixed  with  these  two  and  tlien \nsublimated  it  becomes  as  hard  as  crystal  and  as  white  as  snow.  In  order  that \nMercury  may  be  reduced  to  a  precipitate,*  nothing  more  need  be  done  than \ncalcine  it  in  the  best  aqua  fortis  ;  then  let  the  graduated  aqua  fortis  be \nextracted  from  it  five  times,  more  ot  less,  until  the  precipitate  acquires  a  beautiful \nred  colour.  Sweeten  this  precipitate  as  much  as  possible  ;  and  finally  distil \nthe  rectified  wine  from  it  seven  or  nine  times,  or  as  often  as  necessary,  until  it \nburns  in  the  fire  and  does  not  escape.  Then  you  have  the  diaphoretic  precipi- \ntate of  Mercury. \n\nMoreover,  here  should  be  noted  a  great  secret  concerning  precipitated \nMercury.  If,  after  its  colouration,  it  be  sweetened  with  water  of  salt  of  tartar, \nby  distilling  it  until  the  water  no  longer  ascends  acid,  but  is  altogether  sweet, \nthen  you  will  have  the  precipitate  as  sweet  as  sugar  or  honey.  This  is  the \nprincipal  arcanum  for  all  wounds  and  ulcers  and  the  Gallic  disease,  insomuch \nthat  no  physician  need  wish  for  better  ;  and  it,  moreover,  brightens  up \ndespondent  alchemists.  For  it  is  an  augmentation  of  Sol,  it  enters  into  the \ncomposition  of  Sol,  and  by  it  gold  is  rendered  constant  and  good.  Although, \nthen,  much  labour  and  toil  may  be  required  for  this  precipitate,  it  compensates \nfor  these  and  returns  to  you  what  you  have  spent.  Moreover,  you  get \nsufficient  gain  from  it \u2014 more  than  you  could  compass  by  the  highest  artifice  of \nany  kind.     You  ought,  therefore,  to  rejoice  over  it,  and  to  thank  God  and  me \n\n\u2022  It  is  also  st-ited  that  there  is  nothing  in  medicine  to  compare  with  precipitated  mercury  for  the  cure  of  icteritia.\u2014 \nFragnunta  Medicals,  v.  Annotationes  in  Lib.  de  Icteritiis,  The  medical  preparation  of  the  precipitate  of  mercurj-as \na  healing  unguent  has  been  boastfully  claimed  to  their  own  credit  by  many  persons,  though  they  are  all  filched  from \nthe  writings  of  the  ancient  artists  and  Spag>Tists.  Vigo  was  not  free  from  the  disgrace  of  this  falsehood.  Precipi- \ntated mercury  is  certainly  an  ancient  remedy,  but  has  Iain  hidden  for  a  long  time  by  the  perfidy  of  physici.ans.  All \ncavernous  ulcers  (except  those  of  the  eating  and  spreading  kind)  are  completely  cured  by  its  use.  But  e.xperience \nteaches  us  that  the  oil  of  argent  vive,  when  outwardly  applied,  has  much  greater  efficacy.\u2014 Z>r  Tu\u00bbiorilyus,etc.,  Morbi \nGitllici,  Lib.  X.  The  bloodlike  redness  of  the  precipitate  of  mercury  h.is  caused  it  to  be  ignorantly  confused  with  the \nruddy  powder  into  which  the  sweet  balsam  of  mercury  is  reduced  when  it  is  prepared  without  sublimation  or  calcination  by \nmeans  ofthe  water  of  eggs.\u2014 /W</.  Precipitated  mercury  of  the  metals  is  the  reduction  of  the  metals  into  their  first \nmatter,  which  afterwards  is  deposited  below.  -  C/ti>-ur^t\\i  .\\JiigKii,  Dt-  hii/Oitnmis  in  XorX^  Gallico,  Lib.  IL \n\n\nConcerning  the  Nature  of   Things.  143 \n\nfor  it.  But  in  order  that  Mercury  may  be  calcined,  I  have  already  said  that \nthis  must  be  done  in  sharp  aqua  fortis,  which  must  be  abstracted  by \ndistillation,  and  the  precipitation  is  made.  But  in  order  that  Mercury  may  be \nreduced  to  cinnabar,'\"  you  must  first  of  all  mortify  it,  and  liquefy  it,  with  salt \nand  yellow  sulphur.  Reduce  it  to  a  white  powder,  then  put  it  in  a  cucurbite  ; \nplace  an  aludel  above,  and  sublimate  with  great  fluxion,  as  is  customary.  Thus \nthe  cinnabar  ascends  into  the  aludel  and  adheres  to  it,  as  hard  as  haematite. \n\nThe  mortification  of  lead,  in  order  that  it  maj'  be  reduced  to  white  lead, \nis  two-fold,  one  for  Medicine,  the  other  for  Alchemy.  The  preparation  of \ncerussa  for  Medicine  is  as  follows  :  Suspend  plates  of  lead  in  an  unglazed \nvessel  over  strong  vinegar  made  from  wine,  the  vessel  being  well  closed  so \nthat  no  spirits  may  escape.  Place  the  vessel  in  warm  ashes,  or,  in  winter, \nbehind  the  fire.  Then,  after  ten  or  fourteen  days,  you  will  find  the  very  best \ncerussa  adhering  to  the  plates.  Scrape  this  off  with  a  hare's  foot,  and  replace \nthe  plate  over  the  vinegar  until  you  have  sufficient  cerussa.  The  other \npreparation  of  cerussa  for  Alchemy  is  like  the  former,  save  that  a  quantity  of \nthe  best  sal  ammoniac  must  be  dissolved  in  the  vinegar.  In  this  way  you  will \nhave  a  very  beautiful  cerussa,  most  subtle  for  purging  tin  or  lead,  or  for \nremoving  whiteness  from  copper.  But  if  we  wish  to  make  red  lead  out  of  the \nlead.  It  must  first  be  calcined  to  ashes,  and  afterwards  burnt  laterallj'  in  a  glazed \njar,  stirring  it  continually  with  an  iron  wire  until  it  grows  red.  This  minium \nis  at  once  the  best  and  the  most  valuable,  and  should  be  used  in  Medicine  as \nwell  as  in  Alchemy.  The  other,  which  dealers  sell  in  the  shops,  is  of  no \nuse.  It  is  made  up  only  of  the  ashes  which  remain  in  the  liquefaction  of \nlead  ore,  and  the  potters  buy  it  for  encrusting  vessels.  Such  minium  is  useful \nonly  for  pictures,  but  neither  for  Medicine  nor  for  .Alchemy. \n\nIn  order  to  reduce  lead  to  a  yellow  colour  a  process  is  required  not \naltogether  unlike  the  preparation  of  minium.  Here,  too,  the  lead  must  be \ncalcined  with  salt,  and  reduced  to  ashes.  Afterwards  it  must  be  stirred \ncontinually  with  iron  in  one  of  the  wide  dishes  used  by  those  who  test \nminerals,  over  a  moderate  coal  fire,  careful  watch  being  kept  lest  the  heat \nshould  be  too  great  or  the  stirring  neglected.  Otherwise  it  would  melt  and \nproduce  yellow  glass.     In  this  way  you  will  have  excellent  yellow  lead. \n\nThe  mortification  of  silver  so  that  lazurium.  or  some  similar  substance, \nmay  be  produced  from  it,  is  brought  about  as  follows  :  Let  Luna  be  made \ninto  plates,  mixed  with  Mercury,  and  suspended  in  a  glazed  jar  over  the  best \nvinegar  in  which  auratse  have  been  previously  boiled.  Afterwards  dissolve \nin  it  sal  ammoniac  and  calcined  tartar.  In  all  other  particulars  proceed  as \ndirected  in  the  case  of  cerussa.  Then,  after  fourteen  days,  you  will  have  the \nmost  precious  and  beautiful  lazurium  adhering  to  the  silver  plates,  which  you \nwill  wipe  off  with  a  hare's  foot. \n\n\"  The  physicians  of  Montepessulano  and  Salerno  committed  the  error  of  supposing  that  cinnabar  was  different  from \nmercurj',  when  it  is  clear  that  they  are  the  same.\u2014 Z?^  7 untoribus^  ttc.^  Morbi  Galtici^  Lib.  I.,  c.  8.  Cinnabar  i \n^xtracted  from  Saturn  and  >rars  by  mcins  of  mercury-. \u2014  /^;rf..  Lib.  IIL.  c.  7. \n\n\n1 44      Till   Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nWe  do  not  deem  it  necessary  here  to  repeat  the  method  of  mortifying \ngold  so  that  it  may  be  reduced  to  its  arcana,  as,  for  instance,  to  tincture, \nquintessence,  resin,  crocus,  vitriol,  and  sulphur.  These  preparations  are \nmanifold,  and  for  the  most  part  we  have  already  given  such  secrets  in  other \nbooks,  as  the  extraction  of  the  Tincture  of  Sol,  the  Quintessence  of  Sol, \nthe  Mercury  of  Sol,  Sol  Potabilis,  the  resin  of  Sol,  the  Crocus  of  Sol. \nThese  have  been  given  in  the  Archidoxa  and  elsewhere.  But  the  secrets \nomitted  there  we  will  impart  here.  These  concern  the  vitriol  of  Sol*  and \nthe  sulphur  of  Sol,  which  are  by  no  means  the  least  among  such  secrets, \nand,  indeed,  ought  to  delight  every  physician.  In  order  to  extract  vitriol \nfrom  Sol,  proceed  thus  :  Take  two  or  three  marks  of  pure  gold,  which \nform  into  plates  and  suspend  above  boys'  urine,  mixed  with  grape-berries, \nin  a  wide  glass  cucurbite  closely  sealed  at  the  top.  Bury  this  in  a  glowing \nheap  of  grape-berries,  as  they  are  taken  from  the  wine-press,  and  let  it \nstand  there  for  a  fortnight  or  three  weeks.  Then  open  it,  and  you  will  find  a \nmost  subtle  colour,  which  is  vitriol  of  Sol,  adhering  to  the  plates  of  Sol. \nRemove  this  with  a  hare's  foot,  as  you  have  been  told  in  the  case  of  the  other \nmetals \u2014 the  crocus  of  Mars  from  the  plates  of  iron,  the  vitriol  of  Venus  and \nverdigris  from  the  plates  of  copper,  the  cerussa  from  the  plates  of  Saturn, \nthe  lazurium  from  the  plates  of  Luna \u2014 all  these  being  comprised  under  one \nprocess,  but  not  with  the  same  preparation.  When,  therefore,  you  have \nenough  of  this  vitriol  of  Sol,  boil  it  well  in  distilled  rain  water,  stirring  it \ncontinually  with  some  sort  of  spatula.  Then  the  sulphur  of  gold  rises  up \nto  the  surface  like  grease,  which  remove  with  a  spoon.  So  also  proceed \nwith  other  vitriol.  After  the  sulphur  is  taken  away,  evaporate  that  rain \nwater  to  perfect  dryness,  and  the  vitriol  of  Sol  will  remain  at  the  bottom. \nThis  you  can  easily  resolve  on  marble  in  a  damp  place.  In  these  two  arcana, \nthat  is  to  say,  the  vitriol  of  gold  and  the  sulphur  of  gold,  a  diaphoretic  virtue \nis  latent.  However,  we  will  not  describe  those  virtues  here,  because  we \nhave  sufficiently  indicated  them  in  the  book  on  Metallic  Diseases  and \nelsewhere. \n\nThe  mortification  of  sulphur  consists  in  taking  away  its  combustible  and \nfoetid  fatness,  and  reducing  it  to  a  fixed  substance.  This  is  accomplished  in  the \nfollowing  way  :  Take  common  yellow  sulphur,  reduced  to  a  fine  powder,  and \nabstract  from  it  the  very  acrid  aqua  fortis  bj'  a  threefold  distillation.  After- \nwards sweeten  the  sulphur  which  remains  at  the  bottom,  and  is  of  a  black \ncolour,  with  sweet  water,  repeating  the  process  of  distillation  continually \nuntil  nothing  but  sweet  water  proceeds  from  it  and  there  is  no  more  smell  of \nsulphur.  Reverberate  this  sulphur  in  a  closed  reverberator}',  as  in  the  case  of \nantimony.     Then  it  will  become,  at  first  white,  afterwards,  yellow  ;  thirdly,  red \n\n\u2022  Artificial  acids  are  from  the  ininerals  of  metals  and  cognate  substances.  But  note  here  that  what  is  usually  called \nvitriolated  acid  is  really  vitriolated  copper  of  Venus.  For  copper  is  vitriol.  If,  therefore,  the  acidity  be  extracted \nfrom  copper,  then  he  who  uses  it  digests  copper.  It  is  the  same  with  all  the  other  vitriolates  of  metals.  ...  In  all \nmetals  there  are  vitriolated  .-icids.  except  in  gold,  which  does  not  know  vitriol. \u2014 D^  Mi^rhis  Tarta*-eh.  c.  i6. \n\n\nConcerning  the  N^ature  of  Things.  145 \n\nas  cinnabar.  When  you  have  it  in  that  form  you  ought  to  rejoice  ;  for  it  is \nthe  beginning  of  wealth  for  you.  This  reverberated  sulphur  tinges  any \nsilver  very  deeply  so  as  to  turn  it  into  most  precious  gold,  and  the  human \nbody  it  tinges  into  its  most  perfect  condition  of  health.  Of  so  great  virtue \nis  this  reverberated  and  fixed  sulphur. \n\nThe  mortification  of  all  salts,  and  whatever  is  of  a  salt  nature,  is  the \nremoval  and  distillation  of  their  watery  and  oleaginous  part,  and  besides  of \nthe  spirit  of  salt  ;  for  if  these  are  taken  away,  they  are  called  afterwards  dead \nearth,  or  caput  mortuum. \n\nThe  mortification  of  gems  and  corals  is  that  they  shall  be  calcined,  subli- \nmated, and  dissolved  into  a  liquid,  as  the  crystal.  The  mortification  of  pearls \nis  that  they  be  calcined  and  resolved  in  sharp  vinegar  in  the  form  of  milk. \n\nThe  mortification  of  the  magnet  is  that  it  be  smeared  with  oil  of  mercury \nor  touched  by  common  mercury.     Afterwards  it  attracts  no  iron. \n\nThe  mortification  of  flints  and  stones  is  calcination. \n\nThe  mortification  of  marcasites,  cachymiae,  talc,  cobalt,  zinc,  granites, \nzwitter,  vismut,  and  antimony,  is  sublimation,  that  is,  their  being  sublimated \nwith  salt  and  vitriol.  Then  their  life,  which  is  the  metallic  spirit,  ascends \nwith  the  spirit  of  salt.  Let  whatever  remains  at  the  bottom  of  the  sublimatory \nbe  washed,  that  the  salt  may  be  removed  from  it,  and  you  will  have  dead  earth \nwherein  is  no  virtue. \n\nThe  mortification  of  arsenicals,  auripigment,  orpiment,  realgar,  etc.,  is \nwhen  they  are  made  fluid  with  salt  nitre,  are  turned  to  oil  or  liquid  on  marble, \nand  fixed. \n\nThe  mortification  of  undulous  things  is  a  coagulation  of  the  air. \n\nThe  mortification  of  aromatic  substances  is  the  removal  of  their  good \nodour. \n\nThe  mortification  of  sweet  things  is  that  they  shall  be  sublimated  with \ncorrosives  and  distilled. \n\nThe  mortification  of  carabfe,  resins,  turpentine,  and  gum  is  their  being \nreduced  to  oil  or  varnish. \n\nThe  mortification  of  herbs,  roots,  and  the  like  is  that  their  oil  and  water \nshall  be  distilled  from  them,  the  liquid  squeezed  out  in  a  press,  and  afterwards \nthe  alkali  extracted. \n\nThe  mortification  of  woods  is  their  being  turned  into  charcoal  or  ashes. \n\nThe  mortification  of  bones  is  their  calcination. \n\nThe  mortification  of  flesh  and  blood  is  the  removal  of  the  spirit  of  salt. \n\nThe  mortification  of  water  is  produced  by  fire  :  for  the  heat  of  fire  dries  up \nand  consumes  all  water.  So  the  mortification  of  fire  is  by  water ;  for  the \nwater  extinguishes  the  fire  and  takes  away  from  it  its  force  and  eff'ectiveness. \n\nThus  you  are  sufficiently  informed,  in  few  words,  how  death  is  latent  in \nall  natural  things  :  how  they  are  mortified  and  reduced  to  another  form  and \nnature,  as  also  what  virtues  flow  from  them.  Whatever  else  is  necessary  to  say \nwe  will  set  down  in  our  book  concerning  the  Resuscitation  of  Natural  Things. \n\nL \n\n\nCONCERNING  THE  NATURE  OF  THINGS. \n\n\nT \n\n\nBOOK  THE  SIXTH. \nConcerning  the  Resuscitation  or  Natural  Things. \n\nHE    resuscitation    and    reduction    of   natural    things    is    not    the    least \nimportant  in  the  nature  of  things,  but  a  profound  and  great  secret, \nrather  divine  and  angelic  than  human  and  natural.    I  would,  however, \non  this  point  be  understood  with  the  greatest  discrimination,  and  in  no  other \nway  than  according  to  my  fixed  opinion,  as  Nature  daily  and  clearly  points \nout  and  experience  proves  ;  so  that  I  may  not  be  exposed  to  the  lies  and  mis- \nrepresentations of  my  enemies  the  quack  doctors  (by  whom  I  am  constantly \nill  judged),  as  if  I  myself  pretended  to  usurp  some  divine  power,  or  to  attribute \nthat  same  to  Nature  which  she  never  claims.      Therefore,  at  this  point,  the \nmost  careful  observation  is  necessary,  since  death  is  twofold,  that  is  to  say, \nviolent  or  spontaneous.      From  the  one,  a  thing  can  be  resuscitated  but  not \nfrom  the  other.     Do  not,  then,  believe  the  sophists  when  they  tell  you  that  a \nthing  once  dead  or  mortified    cannot  be  resuscitated,  and  when  they  make \nlight  of  resuscitation  and  restoration  ;  for  their  mistake  is  great.      It  is  indeed \ntrue  that  whatever  perishes  by  its  own  natural  death,  or  whatever  mortifies  by \nNature  according  to  its  own  predestination,  God  alone  can  resuscitate,  or  that \nit  must  be  done  by  His  divine  command.      So  whatever  Nature  consumes  man \ncannot  restore.      But   whatever   man   destroys   man  can   restore,  and  break \nagain  when  restored.      Beyond  this  man  by  his  condition  has  no  power,  and  if \nany  one  strove  to  do  more  he  would  be  arrogating  to  himself  the  power  of \nGod,  and  yet  would  labour  in  vain  and  be  confounded,  unless  God  were  with \nhim,  or  he  had  such  faith  that  he  could  remove  mountains.  To  such  a  man  this, \nand  still  greater  things,  would  be  possible,  since  Scripture  says,  for  Christ \nHimself  has  said \u2014 \"  If  ye  have  faith  as  a  grain  of  mustard-seed,  and  say  to \nthis  mountain  :    Depart  and  place  yourself  yonder,  it  would  do  so  and  place \nitself   there  ;    and    all    things    shall    be    possible,    and    nothing    impossible, \nto  you.\" \n\nBut  let  us  return  to  our  proposition.  What  is  the  difference  between \ndying  and  being  mortified,  and  from  which  of  these  conditions  is  resuscitation \npossible  ?  The  matter  is  to  be  understood  thus.  Whatever  dies  by  its  own \nnature    has    its    end    according    to    predestination,    and   as   the   pleasure  and \n\n\nCo}iter?iiug  the  Nature  of  T/thigs.  147 \n\ndispensation  of  God  arranges.  But  this,  too,  happens  from  different  diseases \nand  accidents, and  herefrom  there  is  no  resuscitation,  nor  is  there  any  preservative \nwhich  can  be  used  against  predestination  and  the  cognate  end  of  life.  But \nwhat  is  mortified  can  be  resuscitated  and  revivified,  as  may  be  proved  by  many \narguments  which  we  will  set  down  at  the  end  of  this  book.  So,  then,  there  is \nthe  greatest  difference  between  dying  and  mortifying,  nor  should  it  be  thought \nthat  these  are  only  two  names  for  one  thing.  In  very  deed  these  differ  as \nwidely  as  possible.  Examine  the  case  of  a  man  who  has  died  by  a  natural \nand  predestined  death.  What  further  good  or  use  is  there  in  him  ?  None. \nLet  him  be  cast  to  the  worms.  But  the  case  is  not  the  same  with  a  man  who \nhas  been  slain  with  a  sword  or  has  died  some  violent  death.  The  whole  of \nhis  body  is  useful  and  good,  and  can  be  fashioned  into  the  most  valuable \nmumia.  For  though  the  spirit  of  life  has  gone  forth  from  such  a  body,  still \nthe   balsam  remains,  in  which  life  is  latent,  which  also,  indeed,  as  a  balsam \n\n\nconserves  other  human  bodies.  So,  too,  in  the  instance  of  metals  you  see  that \nwhen  a  metal  has  a  tendency  to  die  it  begins  to  be  affected  with  rust,  and  tliat \nwhich  has  been  so  affected  is  dead  ;  and  when  the  whole  of  the  metal  is \nconsumed  with  rust  the  whole  is  dead,  and  such  rust  can  never  be  brought \nback  to  be  a  metal,  but  is  mere  ashes  and  no  metal.  It  is  dead,  and \ndeath  is  in  itself :  nor  has  it  any  longer  the  balsam  of  life,  but  has \nperished  in  itself. \n\nThe  lime  and  the  ashes  of  metals  also  are  two-fold,  and  there  is  the  greatest \ndifference  between  these  two.  For  the  one  can  be  revived  and  br.QugJit  back \nto  be  a  metal,  but  not  so  the  other.  One  is\"  volatile,  the  other  is  fixed.  One  is \ndead,  the  other  is  mortified.  The  ash  is  volatile  and  cannot  be  brought  back  to \nbe  a  metal,  but  only  to  glass  or  scori:e.  But  the  lime  of  metals  is  fixed  and  can \nbe  brought  back  again  into  its  own  metal.  If  you  would  understand  the \ndifference  and  its  cause,  know  that  in  the  ash  there  is  less  fatness  and  more \ndryness  than  in  the  lime,  and  it  is  this  which  gives  the  fluxion.  The  lime  is \nfatter  and  more  moist  than  the  ash,  and  still  retains  its  resin  and  its  fluxion, \nand  more  especially  does  it  retain  the  salt  which  of  its  own  special  nature  is \ncapable  of  flux,  and  also  makes  all  metals  pass  into  flux,  thereby  reducing \nthem.  Hence  it  follows  with  the  ashes  of  metals  that  they  cannot  be  brought \nback  into  metals.  The  salt  must  be  extracted  ;  then  they  are  perfectly \nvolatile.  This  is  the  chief  point,  and  must  be  very  carefully  noted,  since  no \nlittle  depends  upon  it.  Among  sham  physicians  a  vast  error  is  prevalent. \nIn  place  of  Sol  Potabilis,  the  Quintessence  of  gold,  the  Tincture  of  gold,  and \nso  on,  they  have  palmed  off  on  men  a  leprous  Calx  of  Sol,  not  considering  the \ndifference  or  the  evils  resulting  therefrom.  For  two  notable  and  necessary \nfacts  must  here  be  observed,  namely,  that  either  calcined  or  pulverised  Sol, \nwhen  given  to  men,  is  congregated  into  one  mass  in  the  bowels,  or  passes \nout  per  nnum  with  the  dung,  and  so  is  vainly  and  uselessly  taken;  or  else  by \nthe  great  internal  heat  of  the  body  it  is  reduced,  so  that  it  incrusts  and  clogs \n\nthe  bowels,  whence  ensue  manv  and  various  diseases,  and  at  last  e\\en  death. \n\n1,2 \n\n\n1 4^      llic  Hermetic  and  Alchemical  Wrilinos  of  Paracelsus. \n\nAnd  as  with  Sol,  so  also  in  the  case  of  other  metals,  you  should  take  no \nmetallic  arcanum  or  medicament  into  the  body  unless  it  shall  have  first  been \nrendered  volatile,  so  that  it  cannot  be  brought  back  to  its  metallic  condition. \nWherefore  the  first  step  and  beginning  of  preparing  Aurum  Potabile  is  this; \nafterwards  such  a  volatile  substance  can  be  dissolved  by  spirit  of  wine,  so \nthat  both  ascend  together,  becoming  volatile  and  inseparable.  Just  as  you \nprepare  gold,  in  the  same  way  you  prepare  potable  Luna,  \\'enus.  Mars, \nJupiter,  Saturn,  and  Mercury. \n\nBut  to  return  to  our  proposition,  and  to  pro\\e  by  illustrations  and  by \nadequate  reasons  that  mortified  things  are  not  dead  and  compelled  to \ncontinue  in  death,  but  can  be  brought  back  and  resuscitated  and  vitalised \nby  man,  according  to  natural  guidance  and  rule.  You  see  this  in  the  case \nof  lions,  who  are  all  born  dead,  and  are  first  vitalised  by  the  horrible \nnoise  of  their  parents,  just  as  a  sleeping  person  is  awakened  by  a  shout. \nSo  the  lions  are  stirred  up  ;  not  that  they  are  sleeping  in  the  same  way \u2014 \nfor  one  who  sleeps  a  natural  sleep  would  necessarily  wake  \u2014 but  this  is  not \nthe  case  with  lions.  Unless  they  were  stirred  up  with  this  noise  they \nwould  remain  dead,  and  life  would  never  be  found  in  them.  Hence  it  is \nunderstood  that  they  acquire  their  life  and  are  vitalised  by  that  noise.  You \nsee  the  same  thing  in  all  animals,  except  those  which  are  produced  from \nputrefaction,  like  flies,  which,  if  they  are  drowned  in  water  so  that  no  life \ncould  be  discerned  in  them,  and  were  so  left,  would  continue  dead,  and  never \nwould  revive  of  themselves.  But  if  they  are  sprinkled  with  salt  and  placed \nin  the  warm  sun,  or  behind  a  heated  furnace,  they  recover  their  former  life, \nand  this  is  their  resuscitation.  ,  If  this  were  not  done  they  would  remain \ndead.  So  you  see  in  the  case  of  the  serpent.  If  it  be  cut  in  pieces,  and \nthese  pieces  be  put  in  a  cucurbite,  and  putrefied  in  a  venter  equimis,  the \nwhole  serpent  will  revive  in  the  glass  in  the  form  of  small  worms  or  the \nspawn  of  fishes.  Now,  if  these  little  worms  are \u2014 as  they  ought  to  be \u2014 \nbrought  out  by  putrefaction  and  nourished,  more  than  a  hundred  serpents \nwill  be  produced  from  the  one,  any  single  serpent  being  as  big  as  the  original \none.  This  can  be  accomplished  by  putrefaction  alone.  And  just  as  with  the \nserpent,  so  manj-  animals  can  be  resuscitated,  recalled,  and  restored.  By  this \nprocess,  with  the  aid  of  nigromancy,  Hermes  and  Virgil  endeavoured  to \nrenovate  and  resuscitate  themselves  after  death,  and  to  be  born  again  as  infants, \nbut  the  experiment  did  not  turn  out  according  to  their  intention  and  it  was \nunsuccessful. \n\nLet  us,  however,  pass  by  these  examples,  and  come  to  the  practical \nmethod  of  resuscitation  and  restoration.  It  is  advisable  to  begin  with  metals, \nbecause  metallic  bodies  more  frequently  resemble  human  bodies.  Know,  then, \nthat  the  resuscitation  and  renovation  of  metals  are  twofold  :  one  brings  back \ncalcined  metals  by  a  process  of  reduction  to  their  original  metallic  body  ;  the \nother  reduces  metals  to  their  first  matter.  The  former  is  a  reduction  to \nargeiUtim  vivum,  and  sucli,  too,  is  the  latter  process.     Calcine  a  metal  by  means \n\n\nConcerning  the  Nature  of  Things.  149 \n\nof  the  fiiligo  Mcrcurii.  Put  this  calx  and  a  sufficient  quantity  of  the  quick- \nsilver  into  a  sublimatory,  and  let  them  stand  for  some  time,  until  the  two  are \ncoagulated  into  one  amalgam.  Then,  by  means  of  sublimation,  elevate  the \nMercury  from  the  calx.  When  elevated,  pound  it  again  with  the  metallic  calx, \nand  sublimate  as  before.  Repeat  this  until  the  metallic  calx  liquefies  over  a \ncandle,  like  wax  or  ice,  and  the  thing  is  then  done.  Let  this  metal  be  placed \nin  digestion  for  such  time  as  may  be  required,  and  the  whole  will  be  changed \ninto  Mctcuriits  vh'its,  that  is,  into  its  first  matter.  This  is  called  the \nPhilosophers'  Mercurius  of  Metals.  Many  alchemists  have  sought  it.  but  few \nhave  found  it.  So  is  now  prepared  Mercurius  viviis  from  all  metals,  namely, \nMercurius  of  Gold,  Luna,  Venus,  Mars,  Jupiter,  Saturn. \n\nThe  resuscitation  or  restoration  of  calcined  Mercury  is  produced  by \ndistillation  in  retorts.  For  only  Mercurius  vivus  ascends  into  the  cold  water, \nand  the  ashes  of  Saturn,  \\'enus,  or  sulphur  are  left.  But  the  resuscitation \nand  restoration  of  sublimed  Mercury  is  brought  about  in  hot  water.  It  is \nnecessary,  however,  that  it  should  first  of  all  be  very  minutelj-  pounded,  so  that \nthe  boiling  water  may  resolve  from  it  the  spirit  of  salt  and  of  vitriol,  which  it \nraises  up  with  itself  in  the  process  of  sublimation,  and  the  Mercurius  vivus \nruns  together  at  the  bottom  of  the  water.  If,  now,  such  Mercurius  vivus  be \nsublimated  anew  with  fresh  salt  and  vitriol,  and  again  be  resuscitated  in \nboiling  water,  and  if  this  be  repeated  seven  or  nine  times,  it  will  be \nimpossible  to  purify  and  renovate  it  more  efFectuall)'.  Preserve  this  as  a  great \nsecret  in  Alchemy  and  Medicine,  and  rejoice  over  it  exceedingly  ;  for  in  this \nway  all  the  impurity  and  blackness  and  poisonous  nature  are  taken  away  from \nMercurv.  The  resuscitation,  restoration,  and  renovation  of  Mercury  cannot  be \naccomplished  without  sublimation  ;  for  unless  after  calcination  it  be  sublimated \nit  will  never  be  revivified.  Sublimate  it,  therefore,  and  afterwards  reduce  it \nas  you  would  any  other  sublimated  substance. \n\nThe  resuscitation  of  cinnabar,  lazurium,  aurum  musicum,  or  precipitated \ngold,  in  order  that  they  may  be  revived  into  Mercurius  vivus,  is  effected  as \nfollows  :  Take  any  one  of  these  substances,  pound  it  very  fine  in  a  marble \nmortar,  and  make  it  into  a  paste  with  white  of  eggs  and  smegma.  Then \nmake  pills,  the  size  of  a  nut,  which  place  in  a  strong  earthenware  cucurbite. \nAt  its  orifice  arrange  an  iron  plate  which  has  several  little  holes,  and  let  it  be \nfastened  with  lute.  Distil  by  descent  over  a  strong  fire,  so  that  it  may  fall \ninto  cold  water,  and  again  you  will  have  Mercurius  vivus. \n\nThe  resuscitation  and  restoration  of  wood  is  difficult  and  arduous  ; \npossible,  indeed,  but  not  to  be  accomplished  without  exceptional  skill  and \nindustry.  The  following  is  the  method  of  its  revival  :  Take  wood  which  has \nbeen  first  of  all  carbon,  then  ash,  and  place  it  in  a  cucurbite  with  the  resin, \nliquid,  and  oil  of  its  tree,  the  same  weight  of  each.  Let  them  be  mixed  and \nliquefied  over  a  gentle  fire.  Then  there  will  be  produced  a  mucilaginous \nmatter,  and  so  you  will  have  the  three  principles  together  from  which  all  things \nare  born   and  generated,   namely,   phlegma,  fat,  and    ash.      The   phlegma   is \n\n\n150     The  Hermetu  and  Alchemical   Writings  of  Paracelsus. \n\nMercuriiis,  the  fat  is  Sulphur,  and  tlie  ash  is  Salt.  For  that  which  smokes \nand  evaporates  over  the  fire  is  Mercury;  what  flames  and  is  burnt  is  Sulphur; \nand  all  ash  is  Salt.  Now,  when  you  you  have  these  three  principles  together, \nplace  them  in  a  venter  equinus,  and  putrefy  for  the  time  required  by  each \nrespectively.  If  afterwards  that  matter  be  buried,  or  poured  into  a  rich  soil, \nyou  will  see  it  begin  to  revive,  and  a  tree  or  a  little  log  will  be  produced  from \nit,  which,  indeed,  is  in  its  nature  much  higher  than  the  original  one. \n\nThis  is  really  wood,  and  is  called  resuscitated,  renewed,  and  restored \nwood.  It  was  from  the  beginning  wood,  but  mortified,  destroyed,  and  reduced \nto  coals,  to  ashes \u2014 to  nothingness  ;  and  yet  from  that  nothingness  it  is  made \nsomething,  and  is  reborn.  Truly  in  the  light  of  Nature  this  is  a  great \nmystery,  that  a  thing  which  had  altogether  lost  its  form,  and  had  been \nreduced  to  nothingness,  recovers  that  form  and  becomes  something  from \nnothing \u2014 something  which  afterwards  is  much  nobler  in  its  virtue  and  its \nefficacy  than  it  had  been  at  first. \n\nBut,  in  order  that  we  may  speak  generally  concerning  the  resuscitation \nand  restoration  of  natural  things,  this  should  be  understood  as  the  principal \nfoundation \u2014 that  to  each  thing  may  be  again  conceded  that  which  had  bjen \ntaken  from  it  and  separated  in  mortification.  It  is  difficult  to  explain  this \nspecifically  here  ;  so  we  will  .conclude  this  book,  and  in  the  following  book \nmake  these  things  more  clear  with  regard  to  the  transmutations  of  natural \nthings. \n\n\nCOxN'CERXIXG  THE  XATL'RE  OF  THINGS. \n\n\nBOOK   VII. \n\nConcerning  the  Tr.wsmltation  of  N.\\tur.\\l  Objects. \n\n11\"  wc  are  to  write  concerning  the  transmutation  of  all  natural  objects,  it  is \njust  and  nece.s.sary  that,  in  the  first  place  and  before  all  else,  we  should \npoint  out  what  transmutation  is  ;  in  the  second  place,  what  are  the \nsuccessive  steps  thereto  ;  and,  thirdly,  b\\'  what  means,  and  in  what  manner, \nit  is  brought  about.  Transmutation,  then,  takes  place  when  an  object  loses  its \nown  form,  and  is  so  changed  that  it  bears  no  resemblance  to  its  anterior  shape, \nbut  assumes  another  guise,  another  essence,  another  colour,  another  virtue, \nanother  nature  or  set  of  properties  :  as  if  a  metal  becomes  glass  or  stone  ;  if \nstone  or  wood  becomes  coal  ;  if  clay  becomes  stone  and  slate  ;  hide,  glue  ; \nrag,  paper  ;  and  many  such  things.  All  these  are  transmutations  of  natural \nobjects.  After  this  it  is  most  necessary  to  know  the  steps  to  transmutation, \nhow  many  there  are.  There  are  not  more  than  seven.  For  although  some \npersons  reckon  a  greater  number,  there  are,  of  a  truth,  only  seven  principal \nsteps  ;  the  rest  which  may  be  included  among  the  steps  are  comprised  in  these \nseven.     They  arc  the  following  : \n\nCalcination,   Slulimation,   Solution,   Putrefaction,   Distillation, \nCoAGUL.\\Tio.\\,  Tincture. \n\nIf  anyone  ascends  that  ladder,  he  will  arrive  at  so  wonderful  a  place  that \nhe  will  see  and  experience  many  secrets  in  the  transmutation  of  natural  objects. \n\nThe  first  step,  then,  is  Calcination,*  under  which  are  comprised  Rever- \nberation and  Cementation.  Among  these  three  there  is  little  difference  so  far \nas  relates  to  Calcination.  Here,  therefore.  Calcination  is  the  principal  step, \nfor  by  Reverberation  and  Cementation  many  corporeal  objects  are  calcined  and \nreduced  to  ashes,  especially  metals.  What  is  calcined  is  not  on  that  account \nreverberated  or  cemented.  By  Calcination  all  metals,  minerals,  stones, \nglasses,  and  all  corporeal  objects,  become  carbon  and  ashes  ;  and  this  is  done \nin    a    naked    fi^e,   strong,   and    exposed    to    the    air.      B)-    means    of   this   all \n\n\n^  One  of  the  Fraementa  Mettica  contained  in  the  fintt  volume  of  the  Genev.i  folio,  when  explaining  the  proce^  of \nCAlcination  from  the  stnndpoint  o^  Heiinetic  Medicine,  ob^n'es  that  it  is  eminently  necessary*  for  the  physician  who  con* \ncerns  himself  \u00ab'ith  AWhemy  to  uijderstnnd  calcination  and  the  virtue  which  resides  therein. \n\n\n'M^ \n\n\nT  5  2      The.  Hermetic  and  Alchemical  Writings  of  Paracelsus.  \\ \n\ny \n\ntenacious,  soft,  and  fat  earth  is  hardened  into  stone  ;  but  all  stones  are  reduced \nto  lime,  as  we  see  in  the  kiln  of  the  lime  burner  and  the  potter  respectively. \n\nSublimation*  is  the  second  step,  also  very  important  for  the  transmutation \nof  many  natural  objects.  Under  this  are  included  Exaltation,  Elevation,  and \nFixation!  ;  and  it  is  not  altogether  unlike  Distillation.  P\"or,  as  from  all  phleg- \nmatic and  waterv  objects,  water  ascends  in  distillation,  and  is  separated  from \nits  body,  so,  in  the  process  of  Sublimation,  in  dry  substances  such  as  minerals, \nthe  spiritual  is  raised  from  the  corporeal,  subtilised,  and  the  pure  separated \nfrom  the  impure.  For  in  Sublimation  many  excellent  virtues  and  wonderful \nqualities  are  found  in  minerals,  and  many  things  are  fixed  and  become  per- \nmanent, so  that  they  remain  in  the  fire  in  the  following  way  :  Let  the  body \nwhich  is  sublimated  be  ground  again  and  mixed  with  its  own  dregs.  Let  it \nbe  again  sublimated  as  before,  and  let  this  be  repeated  until  it  sublimates  no \nlonger,  but  all  remains  in  the  bottom  and  is  fixed.  Thus  it  will  afterwards \nbecome  a  stone  and  an  oil  when  and  as  often  as  you  wish.  For  if,  having \nrefrigerated  it,  you  put  it  in  the  air,  or  in  a  glass  vessel,  it  is  there  immediately \nresolved  into  an  oil.  If  you  once  more  put  it  in  the  fire  it  is  again  coagulated \ninto  a  stone,  which  is  of  great  and  wonderful  powers.  But  this  consider  a \ngreat  secret  and  mystery  of  Nature,  and  do  not  disclose  it  to  sophists.  More- \nover, as  in  Sublimation  many  corrosives  become  sweet  by  the  conjunction  of \nthe  two  natures,  so,  on  the  other  hand,  many  sweet  substances  become \nsour  or  bitter  ;  whilst  many  bitter  things  are  made  sweet  as  sugar.  Here \nit  should  be  remarked,  too,  that  every  metal  which  is  brought  to  a  state  of \nSublimation  by  means  of  sal  ammoniac  may  afterwards  be  dissolved  into \nan  oil  in  the  cold,  or  in  the  air,  and,  contrariwise,  may  be  coagulated  to  a \nstone  in  the  fire.  This  is  one  of  the  greatest  and  most  complete  transmuta- \ntions in  all  natural  objects,   namely,   to  transmute   a   metal  into  a  stone. \n\nThe  third  step  is  Solution,  under  which  term  are  comprised  Dissolution \nand  Resolution.  This  step  frequently  follows  after  Sublimation  and  Distillation, \nas,  for  instance,  when  you  dissolve  the  matter  which  remains  at  the  bottom. \nSolution,  however,  is  twofold  :  one  by  cold,  another  by  heat  ;  one  out  of  the \nfire,  the  other  in  the  fire.  The  cold  process  of  Solution  dissolves  all  salts, \ncorrosives,  and  calcined  bodies.  Whatever  salt  and  corrosive  quality  there  niaj- \nbe  it  resolves  into  an  oil,  a  liquid,  or  water  ;  and  this  takes  place  in  a  damp \nand  cold  chamber,  or  otherwise  in  the  air  only,  in  marble  or  glass.  For \neverything  that  is  dissolved  in  the  cold  contains  the  sharp  spirit  of  salt,  which \nit  often  acquires  and  assumes  in  Sublimation  or  Distillation.  And  everything \nwhich  is  dissolved  in  the  cold  or  in  the  air  is  again  by  the  heat  of  fire  changed \n\n\u2022  IJy  sublimation  the  lower  minerals  are  separated  from  those  elements  uhigh  are  the  source  of  their  poverty  and \nbaseness,  but  in  addition  to  this,  the  process  has  many  other  virtues.  For  example,  the  sublimation  of  quicksilver  has \nthis  operation,  that  even  the  air  in  its  vicinity  has  a  recreative  effect.  For  in  the  air  penneated  by  mercury-  all  the  vir- \ntues of  mercurj' are  present.  In  like  m.-uincr,  the  sublimation  of  arseni(j^  rele.Tses  a  fervid  spirit  into  the  attnospherc \nwhich  cures  quart.-m  fever  .ind  other  .icutc  disexses.  \u2014 iJ^  Mortis  .'Hctalitcis.  Tract  III.,  c.  5. \n\nt  Exaltation,  conjunction,  opposition,  and  kindred  processes  are  not  materially  performed,  but  after  a  mode  which \nis  altogether  spiritual. \u2014 Paramiriim.  Tract  III.,  c.  6. \n\n\nConcerning  the  Nature  of  Things.  153 \n\ninto  dust  or  stone.  But  the  Solution  of  heat  dissolves  all  fat  and  sulphurous \nbodies  ;  and  whatever  the  heat  of  fire  dissolves  this  the  cold  coagulates  into  a \nmass,  and  whatever  the  heat  coatjulatcs,  this  the  air  and  the  cold  again  dissolve. \nThis  also  should  be  known,  that  whatever  the  air  or  the  cold  chamber  dissolves, \nis  of  great  dryness,  and  holds  concealed  within  itself  a  corrosive  fire.  So  what- \never is  dissolved  in  fire,  and  by  its  heat,  has  in  itself  sweetness  and  cold,  but \nnot  fire.     Thus,  and  in  no  other  way,  is  Solution  to  be  understood. \n\nPutrefaction*  is  the  fourth  step,  under  which  are  comprised  Digestion!  and \nCirculation.  Now  Putrefaction  is  a  very  important  step  which  might  deservedly \nstand  first,  only  that  would  be  contrary  to  the  just  order  and  to  the  mystery \nwhich  lies  concealed  here,  and  is  known  to  very  few.  For  these  steps  should \nfollow  one  another  in  turn,  as  has  been  said,  like  the  links  in  a  chain,  or  the \nrounds  of  a  ladder.  Vox  if  one  of  the  links  of  the  chain  were  taken  away,  the \nchain  would  be  broken  and  the  captive  would  escape.  .A.nd  so,  too,  if  one  of \nthe  rounds  of  the  ladder  should  be  removed  from  the  middle  and  put  in  the \nhighest  or  the  lowest  place,  the  ladder  too  would  be  broken,  and  many  would  fall \nheadlong  from  it  and  endanger  their  lives.  So  understand  here  that  these  steps \nfollow  one  another  in  a  just  order  ;  otherwise  the  whole  work  of  our  mystery \nwould  be  perverted,  and  all  our  toil  and  pains  frustrated  and  rendered  void. \nPutrefaction  is  of  so  great  efiicacy  that  it  blots  out  the  old  nature  and  transmutes \neverything  into  another  new  nature,  and  bears  another  new  fruit.  All  living \nthings  die  in  it,  all  dead  things  decay,  and  then  all  these  dead  things  regain \nlife.  Putrefaction  takes  away  the  acridity  from  all  corrosive  spirits  of  salt, \nrenders  them  soft  and  sweet,  transmutes  their  colours,  separates  the  pure  from \nthe  impure,  and  places  the  pure  higher,  the  impure  lower,  each  by  itself. \n\nDistillation  is  the  fifth  step  to  the  transmutation  of  all  natural  objects. \nUnder  it  are  understood  Ascension,  Lavation,  Imbibition,  Cohobation,  and \nFixation.  By  Distillation  all  waters,  liquids,  and  oils  are  subtilised,  the  oil  is \nextracted  from  all  fat  substances,  the  water  from  all  liquids,  and  in  all  phlegmatic \nsubstances  the  oil  and  the  water  are  separated. \n\nMoreover,  many  things  in  Distillation  are  fixed  by  Cohobation,  especiallv \nif  the  substances  to  be  fixed  contain  water  within  them,  as  vitriol  does.  When \nthis  is  fixed  it  is  called  colcotar.      Alum,  if  it\u00abs  fixed  with  its  own  water,  is \n\n\u2022  Putrefaction  is  the  handmaid  of  separation. \u2014 Modus  Pharmacandt^  Tract  I.  Putrefaction  is  a  new  qualitative \ngeneration. \u2014 Df  Modo  Pharmacandi,  Tract  III.  The  firmament  produces  colours,  co'rruptions.  and  digestions  of \n\nnutriment,  of  nature,  etc.      .\\nd  putrefaction  produces  a  succession  of  colours  rapidly. \u2014 Ibid.  All  putrefaction  is \n\nessentially  and  excessively  cold. \u2014 De  Tartaro,  I.il>.  11.,  Tract  11.,  c.  7.  Putrefaction  is  the  separation  of  virtue,  and \nat  the  same  time  is  almost  a  conservation. \u2014 De  Saturatibus  AqitU^  Lib.  IV.,  Tract  2. \n\nt  Digestion  is  putrefaction.  \u2014 Z>^  Pestiiitaic,  Tract  I.  By  the  process  of  digestion,  what  is  bad  and  unprofitable \nin  a  substance  is  separated  so  that  the  substance  remains  in  its  essence,  as  it  was  created.  In  so  far  as  it  has  become \nvitiated,  digestion  causes  it  to  purge  itself,  so  that  it  labours  to  return  into  its  essence.\u2014 />*  Tartaro.  Lib.  11.,  Tract \nII.,  c.  2.  Between  digestion  performed  in  the  earth  and  the  digestion  which  t.ikes  place  in  the  body  of  man,  there  is \nthis  difference,  that  the  earth  separates  nothing,  in  the  sense  that  it  docs  not  cast  out  anything  excremcntitiously  ;  it \ndigests,  putrefies,  generates,  and  augments  by  the  power  and  ministry  of  the  stars.  There  is  no  excremcntal  separation, \nbut  there  is  a  separation  of  seed  into  salt,  sulphiir,  and  niercurj'.  Vet  this  is  not  precisely  a  deprivation  of  the  earth, \nIjecause  the  earth  contains  in  itself  salt,  sulphur,  and  mercury.  The  earth,  moreover,  requires  no  nutrimcntal  support  after \nthe  manner  of  human  beings,  but  the  seed  is  sown  in  it  just  as  the  male  seed  is  sown  in  the  female  womb.  The  earth \ngenerates,  augments,  and  multiplies  by  me.ans  of  its  own  indwelling  Archeus. \u2014 Dc  PistilitaU.  Tract  II. \n\n\n154      TJie  Hivnutic  and  Alchemual  Writings  of  Paracelsus. \n\ncalled  Zuccari.  This,  too,  is  resolved  into  a  liquid,  and  if  it  be  putrefied  for  a \nmonth  it  produces  a  water  as  sweet  as  sugar,  which,  indeed,  is  of  great  power \nand  an  excellent  arcanum  in  medicine  for  extinguishing  the  microcosmic  fire  in \nmen  of  a  metallic  temperament,  as  we  write  more  at  length  in  our  books  on \nMetallic  Diseases.*  And  just  as  you  have  heard  of  vitriol  and  alum,  so  also \nsalt  nitre  and  other  watery  minerals  can  be  fixed  by  cohobation. \n\nThe  process  of  Cohobation  is  that  a  caput  mortuiim  is  frequently  imbibed \nwith  its  own  water,  and  this  is  again  drawn  otT  by  means  of  Distillution. \nMoreover,  in  Distillation  many  bitter,  sharp,  and  acrid  things  become  very \nsweet,  like  honey,  sugar,  or  manna  ;  and,  on  the  other  hand,  many  sweet  things, \nsuch  as  honey,  sugar,  or  manna,  become  sharp,  as  oil  of  vitriol  or  vinegar,  or \nbitter,-  as  gall  or  gentian,  or  sharp,  as  corrosive.  Many  excrementitious  things \nlose  their  excessive  stench  in  distillation,  since  it  passes  out  into  the  water. \nMany  aromatic  things  lose  their  pleasant  odour.  And  just  as  Sublimation  alters \nthings  in  their  quality  and  nature,  so  does  Distillation. \n\nCoagulation  is  the  sixth  step.  There  is,  however,  a  twofold  process  of  '- \nCoagulation,  one  by  cold,  another  by  heat  ;  that  is,  one  of  the  air,  another  of  ^ \nthe  fire.      Each  of  these,  again,  is  twofold,  so  that  there  are  really  four  pro-  \\ \n\ncesses  of  Coagulation,  two  by  cold,  and   two   by   fire.     The  Coagulations  by  .  *' \n\nfire  are  fixed,  the  others  by  cold  are  not  fixed.  One,  indeed,  is  produced  only \nby  common  air,  or  without  fire.  Another  is  produced  by  the  upper  firmament \nof  winter  stars,  which  coagulate  all  waters  into  snows  and  ice.  The  Coagu-. \nlation  by  fire  is  produced  by  the  artificial  and  graduated  fire  of  the  alchemist, \nand  is  fixed  and  permanent.  For  whatever  such  a  fire  coagulates,  that \nbecomes  permanent.  Another  Coagulation  is  produced  by  the  /Etnean  and \nmineral   fire   in    mountains,   which,   indeed,    the  Archeus    of  the    earth   rules  ^ \n\nand  graduates  in   much   the   same  way  as  the  alchemist  ;    and  whate\\er  is  - \n\ncoagulated  by  such  a  fire  is  also  fixed  and  constant,  though  originally  Its \nmatter  was  mucilaginous,  and  it  is  coagulated  by  the  .Archeus  of  the \nearth  and  by  the  work  of  Nature  into  metals,  stones,  flints,  and  other  bodies.  0 \n\nBut  it  shoidd  also  be  known   that   fire  coagulates  no  water  or  moisture,  but     . \nonly  Ihc  liquids  and  juices  of  all   natural    things.      For  this  reason  no  phlegm      ^^ \ncan   be   coagulated,  unless   it  was  originally    a    corporeal    matter,    whereto,    f\\^ \nindeed,  it  can  be  again  restored   by  the  industry  of  an  experienced  alchemist.     -\"^ \nSo  every  mucilaginous  matter  or  spermatic  lentor  can,  by  the  heat  of  fire,  be         ,S \ncoagulated  into  a  body  and  corporal  material,  but  cannot  again  be  resDl\\ed \n\n\n\u2022  Medicines  are  therefore  clioseii  wliich  are  free  from  coagulation,  sncli  .is  alum,  in  which  humidity  and  coagulation \n.siinullaneously  exist.  If  these  two  be  separated  one  from  another,  the  quality  withdraws  into  one  place,  and  the  element, \nin  like  manner,  into  another.  Now,  the  element  of  alum  is  most  akin  to  the  element  of  water.  For  the  element  of  water \nalso  consists  iti  its  Hylc,  as  alum  after  its  e.vcoction,  and  when  it  has  been  separated  from  its  coagulates,  it  passes  into \nits  pure  and  proper  clement,  despoiled,  however,  of  its  medicinal  arcana.  But  alum  docs  not  suffer  this  privation.  For \nwater  alone  prevails  .against  the  microcosmic  fire.  Whence  the  matter  stands  thus,  that  the  atjuosity  must  he  separated \nfrom  the  alum,  and  must  he  rectified  therein  till  it  is  almost  like  sugar.  The  dose  is  one  scruple.  If  the  symptoms  of \nthe  elementary  disease  again  present  themselves,  they  must  be  ag.ain  extinguished  as  before.  There  are  many  such \narcana,  which  I  leave  to  the  experience  of  the  school  of  Vulcan,  as  it  is  impossible  to  enumerate  them  in  this  place. \u2014  /'^ \nilorbU  MelallkU.  Lib.  II..  Tract  IV.,  c.  6. \n\n\nConcerning  the  Nature  of  Things.  155 \n\ninto  water.  And  as  you  have  heard  concerninjj  Coagulation,  so  know  also \nconcerning'  Solution,  namely,  that  no  corporeal  matter  can  be  resolved  into \nwater  unless  it  originally  was  water,  and  such  is  the  case  with  all  mineral \nsubstances.* \n\nTincture  is  the  seventh  and  last  step,  which  concludes  the  work  of  our \nmystery,  with  reference  to  transmutation,  makes  all  imperfect  things  perfect, \ntransmutes  them  into  their  noblest  essence  and  highest  state  of  health,  and \nchanges  them  to  another  colour.  Tincture,  thcrcjorc,  is  the  noblest  viatter -with \nwhich  bodies,  metallic  and  human,  arc  tinged,  translated  into  a  better  and  far \nmore  noble  essence,  and  into  their  supreme  health  and  puritii.  For  a  Tincture \ncolours  all  things  according  to  its  own  nature  and  its  o\\vn  colour.  But  there \nare  many  and  various  Tinctures,  and  not  only  for  metallic  and  human  bodies, \nsince  everything  which  penetrates  another  matter,  or  tinges  it  with  another \ncolour  or  essence,  so  that  it  is  no  longer  like  what  it  was  before,  may  be  called \na  Tincture.  So  then  there  are  manifold  tinctures,  that  is  to  say,  of  metals, \nminerals,  human  bodies,  waters,  liquids,  oils,  salts-,  all  fat  substances\u2014 in  a. \nword,  of  all  things  which,  with  or  without  lire,  can  be  brought  or  reduced  ta \na  state  of  fluxion.  For  if  the  tincture  is  to  tinge,  it  is  necessary  that  the  boov \nor  material  which  is  to  be  tinged  should  be  open,  and  in  a  state  of  flux  ;  for \nimless  this  were  so,  the  tincture  could  not  operate.  For  it  would  be  just  as \nthough  one  were  to  cast  saffron,  or  some  other  colour,  into  coagulated  water \nor  ice  ;  it  would  not  tint  the  ice  so  quickly  with  its  colour  as  if  one  were  to  put \nit  into  other  water.  And,  although  it  might  tinge  the  ice,  it  would  at  the \nsame  time  reduce  it   into  water.     Wherefore,  metals  also,  which  we  wish  to \n\n\ntinge,  must  be  liquefied  by  fire,  and  freed  from  their  coagulation.  And  here \nit  should  be  known  that  the  more  hotly  they  are  liquefied  the  more  rapidlj- \nthe  tincture  rinis  through  them,  just  as  fermentation  penetrates  the  whole \nmass  and  imparts  acidity  to  it,  and  the  better  it  is  covered  up.  and  the  warmer \nthe  mass  is  kept,  the  more  perfectly  it  ferments,  and  the  better  bread  it  gives: \nfor  fermentation  is  a  Tincture  of  the  farinaceous  mass  and  of  the  bread.f \n\n\n*  .Ml  created  things  proceed  from  a  coagulate,  aiid  afteru-ards  this  coagulate  must  pass  into  a  liquid.  From  a  liquid, \nthen,  all  procreated  things  proceed,  whether  these  be  liquids  or  solids  possessing  a  defined  shape.  Ftirther,  the \n>olid  can  never  be  so  perfectly  liquefied  as  not  to  strive  to  return  to  its  solidity.  For  example  :  salt,  when  it  is  dissolved \nin  water,  seeks  to  revert  into  its  original  state.  It  is  the  same  with  all  other  substances.  Moreover,  no  solid  is  so  com- \npletely dis.solved  but  that  it  will  actually  return  into  its  original  shape,  by  means  of  the  nature  it  retains.  tJnderstand \nthat  any  solid  proceeds  from  one  of  the  three  principles\u2014 sulphur,  mercury,  and  salt  -  whichsoever  it  may  be.  Sulphur  / \nis  never  liquefied  so  completely  as  not  to  leave  some  solidity  adhering  to  it.  This  is  also  the  case  with  salt  and \nmercury.  Grc.it  attention  must  be  paid  to  this  solidification  and  dissolution.  The  one  frequently  prevails  over  the \nother.  .  .  .  Understand,  therefore,  of  tilings  in  general,  that  they  proceed  from  three  principles  ;  l,nt  that  from \nwhich  they  proceed  is  a  solid,  as.  for  example,  seed,  earth,  all  fruits,  and  all  growing  things.  Nothing  exists  which \nis  not  a  solid.  Uut  this  is  not  the  solidification  of  which  mention  is  made  here,  but  is  above  it  and  was  before  it. \nFor  fruits  were  prodncetl  from  th.-tt  liquid,  and  were  again  solidified.    The  result  is  that  here  a  certain  kind  of  generation \n\n^v  takes  place,  and  if  it  be  not  followed  again  by  a  second  digestion,  as  in  the  digestion  which  ensued  after  the  first \ndissolution  into  fruits,  th.tt  which  finally  remains  becomes  the  principle  of  t.lrtar.  ~At'ud  F ragnirtttuni  tii'  Tartaiv, \n\n\u2666  The  brutes  themselves  have  an  innate  knowledge,  good  and  l>ad.  None  the  less  has  man.  also,  his  tinctured \nknowledge,  which  is  bad  and  good,  being  tinctured  from  the  stoTN  as  regards  his  earthy  nature  and  condition.  In  con- \nsequence of  this  n.lture  a  most  supreme  and  exhaustive  investigation  of  philosophy  is  permissible.  The  right  and  projter \nunderstanding  of  the  animal  condition  of  human  nature  is  cont.iineU  in  an  understanding  of  the  tincture  of  the \nanim.1l  man.  Man  has  two  tinctures,  one.  as  regards  his  inferior  being,  frof^  the  stsr^..  and  ihe  other,  supernatural, \nfrom  GaA.\u2014De  res:Uil,ile,  Tract  I. \n\n\n1  56      The  Hermetic  .and  Alchemical  Writings  of  Paracelsus. \n\nIt  is  also  to  be  remarked  that  some  dregs  are  of  a  more  fixed  substance \nthan  their  liquid,  of  a  sharper  also  and  more  penetrating  nature,  as  you  see \nin  the  case  of  vimnn  ardens,  which  is  made  from  the  dregs  of  wine,  and  in \nthe  case  ol  cerevisia  ardens.  which  is  distilled  from  the  dregs  of  cerevisia ;  and \njust  as  viittim  aniens  burns,  and  as  sulphur  is  kindled,  so,  if  from  the  dregs  of \nacetuni  another  acetiiin  should  be  distilled,  as  viniim  ardens  is  commonly  dis- \ntilled, there  will  be  produced  thence  an  acetum  of  so  fier^'  and  acrid  a  nature, \nthat  it  would  consume  all  metals,  stones,  and  other  substances,  like  aquafortis. \n\nMoreover,  tincture  must  be  of  a  fixed  nature,  fluxible,  and  incombustible, \nso  that  if  a  little  of  it  be  thrown  on  an  ignited  plate  of  metal  it  will  presently \nfloat  like  wax,  and  that  without  any  smoke,  and  will  penetrate  the  metal  asy \noil  penetrates  paper,  or  water  a  sponge,  and  tinge  all  metals  to  white  and  red, \nthat  is,  in  the  case  of  Luna  and  Sol.*  These  are  now  the  Tinctures  of  the \nmetals,  which  must  first  of  all  be  turned  to  alcohol  by  the  step  of  Calcina- \ntion. Afterwards,  by  the  second  step  of  Sublimation,  their  own  easy  and \ngentle  flux  must  be  produced  ;  lastly,  by  the  step  of  Putrefaction  and  Dis- \ntillation the  Tincture  is  evolved,  fixed,  incombustible,  and  of  changeless \ncolour. \n\nBut  the  Tinctures  of  human  bodies \u2014 whereby  those  bodies  may  be  tinged \ninto  their  supreme  state  of  health,  and  all  diseases  may  be  expelled,  that  their \nlost  powers  and  colours  may  be  restored,  and  they  themselves  invigorated  and \nrenewed  \u2014  are  these  :  Gold,  pearls,  antimony,  sulphur,  xitriol,  and  the  like, \nthe  preparations  whereof  we  give  in  many  other  books,  so  it  does  not  seem \nnecessary  for  us  to  repeat  them  here. \n\nBut  concerning  Tinctures  nothing  more  need  be  written,  seeing  that  every \nextracted  colour  may  be  called  a  Tincture,  which,  indeed,  tinges  with  a  per- \nmanent colour  things  which  do  not  enter  the  fire,  or  keep  their  colours  fixed \nin  the  fire.  All  these  things  are  in  the  hand  and  power  of  the  dyer  or  the \npainter,  who  prepares  them  according  to  his  own  pleasure.! \n\nIt  is  especially  necessary,  too,  in  this  book  to  know  the  degrees  of  fire, \nwhich  can  be  graduated  and  intensified  in  many  ways,  and  each  degree  has  its \nown  peculiar  operation,  while  no  one  gives  the  same  result  as  another,  as \nevery  skilful  alchemist  finds  from  his  daily  experience  and  the  practice  of  his \nart.     One  is  the  live  flaming  fire  which  reverberates  and  calcines  all  bodies. \n\n\nitai \n\n\n*  1  call  the  tincture  of  gold  the  colour  of  tlie  body  itself,  which.  ifsepar.ited  from  the  body,  so  th.lt  a  white  Lotly \nremains,  will  be  a  perfect  work.     For  colour  and  body  are  two  different  things,  and  for  this  reason  admit  of  separation. \n\nhat  is  to  say,  the  pure  (the  colour)  is  sep-tr-ited  from  the  impure  (the  body).  Unless  this  be  done,  all  the  labour  will \niVrn  out  useless.     When,  accordingly,  this  separation  is  accomplished,  we  must  injnicdiately  h.xsten  to  the  clarification \n\nf  the  colour,  and  to  the  highest  grade  of  e.\\alt.ation.  But  the  grade  to  which  the  tincture  can  be  exalted  is  five  limes \ndouble,  that  is.  five  times  into  five  times  twenty-four,  for  it  cannot  become  more  sublimated.\u2014 C/i/r\u00ab;y/Vi  il/agttn. \nPart  if.,  Tract  III.,  c.  j. \n\nt  Tinctures  operate  approximately  as  follows  :  Just  as  you  sec  fire  completely  consume  firewood  and  similar  bodies, \nwhich,  as  gold,  etc.,  have  no  figure  of  man,  so  we  must  believe  that  tinctures  operate.  Thus,  as  antimony  purges  away \nall  the  dross  of  gold,  perfects  it,  and  raises  it  to  the  highest  grade  by  cement.ation,  in  like  manner  it  becomes  manifest \nthat  the  tinctures  themselves  have  obtained  a  nature  similar  to  cement,  inasmuch  .as  they  perform  operations  com- \npletely similar  to  those  of  the  latter  and  of  fire.  The  ancient  artists  marvellously  wearied  themselves  at  conjoining \ntinctures  with  fire,  for  they  .'inticipated  a  medicine  in  their  almost  saci-ed  conjunction,  but  all  in  vain.  \u2014 /^rV/..  c.  8. \n\n\nConcerning  the  Nature  of  Things.  157 \n\nAnother  is  the  fire  of  the  candle  and  lamp,  which  fixes  all  volatile  bodies. \nAnother  is  the  coal  fire,  which  cements,  colours,  and  purges  metals  from  their \nscoriae,  graduates  more  highly  Sol  and  Luna,  takes  the  whiteness  from  Venus, \nand,  in  a  word,  renovates  all  the  metals.  Another  is  the  fire  of  an  ignited \niron  plate,  on  which  the  tinctures  of  metals  are  probed,  which  also  is  useful \nfor  other  purposes.  In  another  way,  scobs  {i.e.,  alkali)  of  iron  produces  heat, \nin  another  way,  sand  ;  in  another,  ashes ;  in  another,  the  balneum  maris,  by \nwhich  many  distillations,  sublimations,  and  coagulations  are  produced.  In \nyet  another  way  operates  the  balneum  roris,  in  which  take  place  many  solu- \ntions of  corporeal  things.  Otherwise,  again,  acts  the  venter  eqitinus,  in  which \nthe  principal  putrefactions  and  digestions  take  place,  and  in  another  way \noperates  the  invisible  fire,  by  which  we  understand  the  rays  of  the  sun,  which \nalso  is  shewn  by  a  mirror,  or  steel  plate,  or  crystal,  and  displays  its  operation \nand  effect,  concerning  which  fire  the  ancients  wrote  scarcel)-  anything.  By \nthis  fire,  indeed,  the  three  principles  in  any  corporeal  substance  can  be  separated \non  a  table.  Of  so  wonderful  a  virtue  is  this  fire,  that  by  means  of  it  metals \nare  liquefied,  and  all  fat  and  fluxible  things \u2014 all  combustible  things,  indeed \u2014 \ncan  be  reduced  to  carbon  and  ashes  on  a  table,  and  without  fire. \n\nSince,  then,  I  have  placed  before  you  and  disclosed  the  steps  of  Alchemical \nArt,  and  the  degrees  of  alchemical  fire,  I  will,  moreover,  point  out  to  you,  and \ndescribe  generically,  the  various  transmutations  of  natural  objects.  Before  all, \none  should  speak  of  the  metals  ;  secondly,  of  stones  ;  thirdly,  of  various \nobjects  after  their  kind.  The  transmutation  of  metals,  then,  is  the  great \nsecret  in  Nature,  and  can  only  be  produced  with  difficulty,  on  account  of  the  many \nhindrances  and  difficulties.  Vet  it  is  not  not  contrary  to  Nature  or  the  will  of \nGod,  as  many  falsely  say.  But  in  order  to  transmute  the  five  lower  and  baser \nmetals,  Venus,  Jupiter,  Saturn,  Mars,  and  Mercury,  into  the  two  perfect \nmetals,  Sol  and  Luna,  you  must  have  the  Philosophers'  Stone.  But  since  we \nhave  already,  in  the  seven  steps,  sufficiently  unveiled  and  described  the  secrets \nof  the  Tinctures,  it  is  not  necessary  to  labour  further  about  this,  but  rather \nrest  satisfied  with  what  we  have  written  in  other  books  on  the  Transmutations \nof  Metals. \n\nBut  there  are  further  transmutations  of  imperfect  and  impure  metals,  as, \nfor  instance,  of  Mars  into  Venus.  This  may  be  effected  in  diflFerent  ways  : \nFirstly,  if  iron  filings  are  heated  in  water  of  vitriol ;  or,  secondly,  if  iron  plates \nare  cemented  with  calcined  vitriol ;  thirdly,  if  glowing  iron  plates  are  ex- \ntinguished with  oil  of  vitriol.  In  these  three  ways  iron  is  transmuted  into  the \nbest,  natural,  and  heavy  copper,  which,  indeed,  flows  very  well,  and  has  its \nown  weight  as  well  as  any  native  copper.  Iron  filing  can  also  be  reduced  and \ntransmuted  as  if  into  lead,  so  that  it  becomes  entirely  soft,  like  native  lead, \nbut  it  does  not  flow  easily.  Therefore  proceed  thus  :  Take  some  iron  filing, \nand  the  same  quantity  of  the  best  liquefying  powder.  Mix  them  ;  place  them \non  a  tigillum  in  a  blast  furnace,  make  a  strong  fire,  not  so  much  as  to  melt  the \niron,  but  let  it  stand  as  if  in  a  cement  a  whole  hour.     .Afterwards  increase  the \n\n\n158      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nfire  vigorously,  so  that  the  iron  may  glow  and  melt.  Lastly,  let  the  tigillum \ncool  of  itself,  and  you  will  find  a  regulus  of  lead  on  the  tigillum,  as  soft  and \nductile  as  native  lead  can  be. \n\nBut  in  order  to  transmute  Venus  into  Saturn  proceed  thus  :  First  of  all, \nsublimate  copper,  and  reduce  it  by  fixed  arsenic  to  a  white  substance,  as  white \nas  Luna.  Then  granulate.  Of  this,  and  of  good  reduced  powder,  take  the \nsame  quantity  ;  first  cement,  and,  lastly  pour  into  the  regulus.  when  you  will \nhave  the  true  leaden  regulus. \n\nOn  the  other  hand,  it  is  very  easy  to  turn  lead  into  copper,  nor  is  any  great \nskill  required.  This  is  the  process  :  Calcine  plates  of  lead  in  vitriol,  or  stratify \nwith  the  crocus  of  Venus,  cement,  and,  lastly,  liquefy.  Then  you  will  see  as \nmuch  native  lead  as  you  please  transmuted  into  good,  heavy,  and  ductile \ncopper. \n\nIf,  now,  such  copper,  or  any  other  copper,  be  made  into  plates  and  stratified \nwith  tutia  and  calamine,  cemented,  and  if,  lastly,  it  be  cast,  it  is  changed  into \na  splendid  amber  or  red  colour,  like  gold. \n\nIf  you  wish  to  change  Saturn  into  Jupiter,  take  plates  of  Saturn,  and \nstratify  with  sal  ammoniac,  cement,  and,  lastly,  cast,  as  above.  So  all  its \nblackness  and  darkness  are  taken  away  from  the  lead,  and  it  becomes  in \nwhiteness  like  the  best  English  tin. \n\nAs  you  have  now  heard  in  brief  a  summary  of  some  transmutations  of \nmetals,  so,  moreover,  know  concerning  the  transmutations  of  gems,  which, \nindeed,  are  various  and  by  no  means  alike.  For  you  see  how  great  a  trans- \nmutation of  gems  lies  hid  in  oil  of  sulphur.  Any  crystal  can  be  tinged  and \ntransmuted  in\u00bbit,  and  in  course  of  time  graduated  with  distinct  colours  so  as  to \nbecome  like  a  grained  jacinth  or  ruby. \n\nUnderstand  in  like  manner  concerning  the  magnet.  It  can  be  transmuted \ninto  ten  times  its  power  and  virtue  in  the  following  way  :  Take  a  magnet,  and \nheat  it  in  the  coals  to  such  a  degree  that  it  may  be  at  a  high  temperature, \nbut  still  not  red  hot.  Extinguish  this  immediately  in  the  oil  of  the  crocus  of \nMars,  which  is  made  of  the  best  Carinlhian  steel,  so  that  it  may  imbibe  as \nmuch  as  it  can  take.  Thus  you  will  make  a  magnet  so  powerful  that  with  it \nyou  can  pull  out  the  nails  from  a  wall,  and  i^\\>  other  wonderful  things  which  a \ncommon  magnet  could  never  accomplish. \n\nMoreover,  in  the  transmutations  of  gems,  it  must  be  known  that  the  world \nis  situated  in  the  two  grades  of  tincture  and  coagulation.  For  as  the  white  of \nan  ^^^  can  be  tinged  with  saffron,  and  afterwards  coagulated  into  a  beautiful \nyellow  amber,  with  the  dye  of  a  pine  into  black  amber,  with  verdigris  into \ngreen  amber,  like  the  cyanean  or  Turkish  stone,  with  green  juice  into  the  like- \nness of  an  emerald,  with  lazuleum  into  a  cerulean  amber  like  sapphire,  with \nBrazilian  wood  into  a  red  amber  like  the  grained  jacinth  or  ruby,  with  a  purple \ncolour  like  amethyst,  or  with  ceruse  made  to  resemble  alabaster \u2014 so  all  other \nliquids,  and  especially  metals  and  minerals,  can  be  tinged  with  fixed  colours, \nafterwards  coagulated,  and  transmuted  into  gems. \n\n\nConcerning  the  Nature  of  Thhigs.  159 \n\nSimilarly  pearls,  too,  can  be  made  entirely  like  true  ones  in  appearance  so \nthat  by  means  of  their  brightness  and  beauty  they  can  scarcely  be  distinguished \nfrom  genuine  ones.  Proceed  thus  :  Purify  as  much  as  possible  the  white  of \neggs  with  a  sponge.  Into  this  put  and  mix  some  fair  white  talc,  or  pearl  shell, \nor  Mercury  coagulated  with  Jupiter  and  reduced  to  alcohol.  At  the  same  time \npound  it  in  marble  very  fine,  so  that  it  becomes  a  thick  amalgam,  which  must \nhe  dried  in  the  sun  or  behind  a  warm  furnace  until  it  becomes  like  cheese  or \nhepar.  Lastly,  from  this  mass  make  as  many  pearls  as  you  wish,  and  fix \nthem  on  hog  bristles.  Having  thus  bored  them,  dry  them  as  you  did  the \namber,  and  you  have  prepared  them.  If  they  do  not  shine  sufficiently  anoint \nthem  externally  with  the  white  of  an  ^%^,  and  again  dry  them.  Thus  they  will \nbecome  most  beautiful  pearls,  like  true  ones  in  form  though  not  in  virtue. \n\nAlmost  in  the  same  way  corals  are  made  by  those  who  wish  to  deceive \npeople  as  with  the  pearls  just  spoken  of.  Proceed  thus  :  Pound  cinnabar  with \nwhite  of  eggs  in  a  marble  mortar  for  an  hour.  Afterwards  dry  it  like  potter's \nearth.  Then  form  from  thence  pilules  or  small  branches,  as  you  will  ;  lastly, \ndry  them  thoroughly,  and  anoint  them  externally,  as  you  did  the  pearls,  with \nwhite  of  ^%%-  Dry  them  again,  and  thus  they  will  become  like  native  coral  in \nappearance,  but  not  in  virtue. \n\nIt  should  also  be  known  that  the  white  of  eggs  by  itself  can'be  coagulated \ninto  a  very  fine  varnish,  into  which  coagulation  Luna  or  Sol  may  be  put. \n\nThere  are  many  other  and  various  transmutations,  whereof  I  will  tell  vou \nbriefly,  and  by  the  way,  those  which  I  know  and  have  experimented  on.  First, \nlearn  that  any  wood,  if  at  a  particular  time  it  be  put  in  the  water  of  the  salt  of  a \ngem,  is  converted  into  stone  in  a  manner  calculated  to  cause  woiltler.  So,  too, \nstones  are  transmuted  into  coals  by  .(^tnean  fire,  and  these  are  called  stone \ncoal. \n\nIn  the  same  way  glue  is  made  from  hides,  paper  from  linen  rag,  and  silk \nis  produced  out  of  linen  with  a  very  sharp  lixivium  made  from  lime  and  the \nashes  of  woad.  If  the  downy  parts  are  taken  from  feathers  and  dressed  with \nthis  lixivium,  they  can  be  spun  and  woven  like  cotton.  .\\ny  oil  or  spermatic \nmucilage  can  be  coagulated  into  varnish  ;  any  liquid  into  gum.  All  these  are \ntransmutations  of  natural  objects :  whereof  we  have  now  said  enough,  and \ntherefore  write  our  finis. \n\n\nCONCERNING  THE  NATURE  OF  THINGS. \n\n\nBOOK  THE  EIGHTH. \n\nConcerning  the  Separations  of  Natural  Things. \n\nIN  the  creation  of  the  world,  the  first  separation  began  with  the  four \nelements,  when  the  first  matter  of  the  world  was  one  chaos.  From  that \nchaos  God  built  the  Greater  World,  separated  into  four  distinct \nelements,  Fire,  Air,  Water,  Earth.  Fire  was  the  warm  part,  Air  only  the \ncold,  Water  the  moist,  and,  lastly,  Earth  was  but  the  dry  part  of  the  Greater \nWorld. \n\nNow,  that  you  may  learn  our  method  in  this  Eighth  Book  as  briefly  as \npossible,  you  must  know  that  we  do  not  propose  to  treat  herein  concerning \nthe  Separation  of  the  Elements  in  all  natural  things,  since  we  have  fully  and \nperfectly  taught  concerning  these  arcana  in  our  Archidoxa  on  the  Separations \nof  the  Elements.  But  here  we  touch  only  on  the  separation  of  natural \nthings,*  where  some  one  thing  is  singly,  and  by  itself,  materially  and  sub- \nstantially separated  and  segregated,  when  two,  three,  four,  or  more  have \nbeen  mingled  in  one  body,  and  yet  only  a  single  matter  is  touched  and  seen. \nAnd  here  it  frequently  happens  that  corporeal  matter  of  this  kind  can  be  known \nby  nobody,  nor  be  designated  by  an  express  name,  until  the  process  of  separation \nis  instituted.  Then  sometimes  from  a  single  matter  two,  three,  four,  five,  or \nmore,  proceed,  as  by  daily  experience  in  Alchemy  is  made  evident.  By  way \nof  example  for  you,  there  is  electrum,  which  by  itself  is  not  a  metal,  but  still \nconceals  all  the  metals  in  one  metal  and  body.  If  this,  by  alchemical  art,  be \nanatomised  and  separated,  all  the  seven  metals,  and  these  pure  and  unmixed, \nproceed  from  it,  namely,  gold,  silver,  copper,  tin,  lead,  iron,  quicksilver,  etc. \n\nBut  in  order  to  understand  what  separation  is,  you  should  know  that  it  is \nnothing  else  but  the  segregation  of  one  thing  from  another,  whether  two, \nthree,  four,  or  more  have  been  mixed  :  I  mean  the  segregation  of  three \nprinciples,  as  mercury,  sulphur,  salt,  and  the  extraction  of  the  pure  from  the \nimpure,  or  of  the  pure  and  noble  spirit  and  quintessence  from  the  dense  and \n\n\u2022  Sep.iration  is  grounded  in  heat,  as  in  a  faculty  of  digestion,  whence,  sometimes  in  one  way,  and  sometimes  in \n.^nother,  the  ultim.-^te  matter  is  {oTXnd.\u2014Modus  Phannacattiil,  Tract  III.  The  office  of  the  Archeus  is  the  sequestra- \ntion of  the  pure  from  the  impure.\u2014  Da  Morhis  Tartareis.  c.  5.  For  unless  there  be  separation  in  the  greater  world. \nthere  can  be  no  metal,  and  unless  there  he  separation  in  the  smaller  world,  that  is,  in  the  microcosmos,  which  is  man. \nthere  can  be  neither  health  nor  disease,  but  an  equable  and  perpetual  disposition  of  all  things.  \u2014Chiritrgia  Magna^ \nPart  III..  Lib.  2. \n\n\nConcerning  ike  Nature  of  Thmgs,  i6i \n\nelemental  body  ;  and  the  preparation  of  two,  three,  four,  or  more  from  one  : \nor  the  dissolution  and  liberation  of  things  linked  and  bound  together,  which \nare  by  nature  adverse,  and  perpetually  act  contrariwise  one  to  the  other,  and \ngo  on  doing  so  until  they  mutually  destroy  each  other. \n\nThere  are  many  and  various  modes  of  separation,  all  oi  which  are  not \nknown  to  us  ;  but  those  among  the  soluble  natural  elements  which  have  been \ninvestigated  by  us  shall  here  be  set  down  and  described  according  to  their \nspecies. \n\nThe  first  Separation  of  which  we  speak  should  begin  from  man,  since  he \nis  the  Microcosm,  the  lesser  world,  and  for  his  sake  the  Macrocosm,  the \ngreater  world,  was  founded,  that  he  might  be  its  Separator.  But  the \nseparation  of  the  Microcosm  begins  from  death.*  For  in  death  the  two  bodies \nof  man  separate  from  each  other,  that  is  to  say,  the  Celestial  and  the \nTerrestial,  the  Sacramental  and  the  Elemental.  One  of  these  soars  on  high,  ^^ \nlike  an  eagle  ;  the  other  sinks  down  to  the  earth,  like  lead.f \n\nThe  elemental  body  decays  and  is  consumed.  It  becomes  a  putrid  corpse, \nwhich,  being  buried  in  the  earth,  never  again  comes  forth  or  appears.  But \nthe  Sacramental  body,  that  is,  the  sidereal  and  celestial  body,  does  not  decay, \nis  not  buried,  occupies  no  place.  This  body  appears  to  men,  and  is  seen  even \nafter  death.  Hence  we  have  spectres,  visions,  and  supernatural  apparitions. \nFrom  these  the  Cabalistic  Art  was  elaborated  by  the  ancient  Magi,  which  is \ntreated  of  more  at  length  in  the  books  on  the  Cabala.J \n\nAfter  this  separation  has  been  made,  then,  by  the  death  of  the  man,  the \nthree  substances  separate  one  from  the  other,  that  is  to  say,  the  body,  the \nsoul,  and  the  spirit,  each  wending  its  way  to  its  own  place,  as  to  the  ark  from \n\n\n\u2022  There  are  two  kinds  of  death-one  from  the  Vliadus,  and  one  from  the  Ens.  With  that  which  comes  from  the \nVliadus  medicine  may  attempt  to  do  battle  ;  with  that  which  comes  from  the  Ens  it  is  useless  to  attempt  to  cope.  \u2014 /?\u00ab' \n7ar/aro.  comment,  in  Lib.  II. \n\nt  It  has,  therefore,  seemed  good  to  me  that  man  should  first  of  all  be  described  according  to  his  nature  and  con- \ndition, so  that  it  may  become  more  clearly  intelligible  what  is  to  be  sought  in  the  mortal  body,  that  is  to  say,  mere \nmortality,  and  what  also  Is  to  be  sought  in  the  sidereal  body,  forsooth  mere  mortality.  Afterwards  we  must  become \nacquainted  with  the  soul,  which  is  by  no  means  mortal,  but  is  the  eternal  man.  Vou  must  further  know  that  the  soul  is \nf  flesh  and  blood,  and  that  it  consists  of  flesh  and  blood,  but  that  there  is  a  twpfold  flesh,  namely,  mortal  and  etcrn^. \nThe  mortal  takes  its  essence  from  mortal  ttSh  ;  the  eternal  is  perfect  flesh  and  blood  unto  life  eternal.  Therefore  if \nman  considers  within  himself  who  and  what  he  is.  .ind  what  will  be  his  future  condition,  he  will  thence  readily  under- \nstand that  in  this  body,  incarnate  from  the  Holy  Spirit,  he  shall  sec  God,  his  Redeemer,  and  that  whatsoever  God \nour  Redeemer  operates  in  us.  He  doesTliroiigli  ilie  man  of  new  generation,  because  that  is  not  of  a  mortal  but  an \neternal  body.  Only  this  body  is  secure  from  the  deWI.  The  second  is  from  Adam,  .ind  is  like  a  seed  in  water.  The \nother  Ixxly  is  suitable  for  the  performance  of  works  Di\\-inc.  for  a  mortal  body  can  accomplish  nothing  of  those  things \nwhich  are  celestial.  It  care*;  only  for  things  earthly  and  things  of  the  firmament,  and  it  produces  men  skilled  only  in \nnatural  light.  Hence  God  ordains  man  to  gain  a  wider  experience  from  that  which  is  naturally  formed,  to  pass  from \none  to  the  other,  and  to  emulate  Nature.  For  in  a  new  body  and  a  celestial  philosophy  is  life  eternal.  Death  is \ninherent  in  natural  strength,  but  life,  on  the  contrary,  consists  in  eternal  strength.  The  instruction  of  Nature  is  from \nthe  earth,  and  she  knows  not  God.  except  that  she  admires  the  Creator  in  man.  Nor  yet  does  man  recognise  Gtxi \naccording  to  Nature  or  in  Nature.  But  he  who  is  bom  from  on  high  is  acquainted  with  supernal  things.  The  first  of \nthese  is  Christ.  All  who  are  reborn  in  flesh  and  blood,  conceived  and  incarnate  from  the  Holy  Ghost,  do  follow  Him. \nand  these  s.ame  have  the  knowledge  of  things  above.  For  they  are  from  Him  who  cometh  from  on  high-  Hence  there \nare  two  instructions,  one  of  the  earth  earthy,  thft  other  from  on  high,  which  He  imparts  who  also  is  from  on  high,  from \nwhom  we  derive,  whose  flesh  and  blood  we  are.  etc.  \u2014Philoiophia  Sagax,  Lib.   IL,  c  2. \n\nt  The  sole  work  on  the  cabala  which  has  been  preserved  in  the  name  of  P.aracelsus,  is  a  short  treatise,  which  forms \na  detached  portion  of  the  book  entitled  De  Peitiiitate.  It  is  not  cabalistical  in  the  sense  which  properly  attaches  to \nthat  term,  nor  does  it  exhibit  any  special  acquaintance  with  that  section  of  Jewish  traditional  literature  to  which  it  L. \nreferred  in  name.     In  its  general  outline  it  seems  to  l)e  fairly  in  harmony  with  the  great  body  of  cabalUiical  cosmogony. \n\nM \n\n\n1 62      The  Hermetic  and  Alchcvikal  Writings  of  Paracelsus. \n\nwhich  it  first  of  all  came  forth  :  the  body  to  the  earth,  as  the  first  matter  of \nthe  elements  ;  the  soul  to  the  first  matter  of  the  sacraments  ;  and,  lastly,  the \nspirit  to  the  first  matter  of  the  aerial  chaos. \n\nWhat  has  now  been  said  concerning\"  the  separation  of  the  Microcosm \nshould  also  be  understood  of  the  greater  world,  which  the  mighty  ocean  has \nseparated  into  three  parts,  so  that  the  universal  world  is  thus  divided  into \nthree  portions,  Europe,  Asia,  and  Africa.  This  separation  is  a  sort  of  pre- \nfiguration  of  the  three  principles,  because  they,  too,  can  be  separated  from \nevery  terrestrial  and  elemental  thing.  These  principles  are  Mercury,  Sulphur, \nand  Salt.     Of  these  three  the  world  is  built  up  and  composed. \n\nFrom  this  should  be  known  the  separation  of  the  metals  from  their \nmountains,  that  is  to  say,  the  separation  of  metals  and  minerals.  By  the \nseparation  which  is  instituted  in  these,  many  come  forth  from  one  matter. \nYou  see  that  from  minerals  come  forth  metal,  scorise,  glass,  sand,  pyrites,  mar- \nchasite,  granite,  cobalt,  talc,  cachlmla,  zinctum,  bismuth,  antimony,  litharge, \nsulphur,  vitriol,  verdigris,  chrysocolla,  cceruleum  or  lazulum,  auriplgment, \narsenic,  realgar,  cinnabar,  fireclay,  spathus,  gyphus,  tripolis,  red  earth,  and \nother  like  things  ;  and  then  of  each  one  of  these  the  water,  the  oils,  the \nresiris,  the  calx  or  ash,  the  Mercury,  Sulphur,  Salt,  etc. \n\nVegetables  in  their  separation  give  waters,  oils,  juices,  resins,  gums, \nelectuaries,  powders,  ashes.  Mercury,  Sulphur,  Salt,  etc. \n\nAnimals  In  their  separation  give  water,  blood,  flesh,  fat,  bones,  skin, \nbody,  hair,  Mercury,  Sulphur,  Salt,  etc. \n\nWhoever,  therefore,  boasts  to  be  a  separator  of  such  natural  things,  needs \nlong  experience,  and  perfect  knowledge  of  all  natural  objects.  Besides  this, \nhe    must   be  a  skilled  and  practised  alchemist,   to  know  what  is  or  is  not \n\nand  it  is  briefly  as  follows.  Earth,  water,  air.  and  fire  have  their  origin  from  three  things,  which,  however,  are  not  to \nbe  regarded  as  of  prior  creation,  for  they  are  and  have  been  fire,  air,  water,  earth.  The  three  have  all  proceeded  from \none  mother.  This  mother  was  water.  When  the  whole  world  was  formed  the  Spirit  of  God  was  home  over  the  waters, \nfor  by  the  word  Fiat  water  was  first  created,  and  thence  all  other  creatures,  animate  and  inanimate.  These  three  are  called, \ntruly,  sulphur,  mercurj-,  salt.  These,  therefore,  are  the  true  principle,  these  the  true  matter,  out  of  which  all  animals  and \nman  himself  are  formed.  Thus  for  perfect  generation  in  all  things  there  are  three  things  required \u2014 spring,  summer,  and \nautumn.  This  is  especially  the  case  in  man  himself.  NoWj  sulpliur,  mercurj-,  and  salt  recognize  two  rulers.  Salt  has \nthe  Moon,  and  is  thereby  governed.  It  is  also  a  subject  of  water,  in  which  it  isdi^solved  and  liquefied.  It  is  of  autumn \nand  winter.  But  the  Sun  is  king  and  lord  of  sulphur,  which  ft  fervid,  igneous,  and  dissolved  in  fire.  Now,  the^Sun  is \nilie  ruler  of  spring  and  autumn.  lint  all  tilings  are  nothing  else  save  sulphur,  mercury,  and  salt,  which,  further,  are  the \nmost  certain  mark  of  ever>-  true  physician.  S.ilt  is  the  body  of  autumn  and  winter,  and  sulphur  of  spring  and  summer. \nSalt  gives  form  and  colour  to  all  creatures ;  sulphur  gives  body,  increase,  and  digestion.  These  two  are  father  and \nmother,  from  which  mediating  stars  all  creatures  are  produced.  But  mercury' ncedsdaily  nourishment,  and  also  continu.tl \naugmentation  from  sulphur  and  salt.  Know  also  that  God  has  put  much  sulphur  and  salt  into  earth  and  water,  and  everj* \ncreature,  animate  and  inanimate,  in  water  and  earth,  have  their  proper  sulphur  and  salt,  whence  they  receive  nourishment \nand  savour.  Salt  gives  savour  and  form,  sulphur  odour  and  the  power  of  putrefaction.  The  Sun  and  Moon  assiduously \nlabour  to  generate  these  three  things  copiously,  and  alS)  to  mature  the  same.  The  Sun  and  Moon  are  the  parents  of  ail \ncreatures,  while  sulphur  and  salt  are  the  seed.  The  seed  is  brought  by  the  parents,  and  the  fcctus,  which  is  mercurj-, \nis  born.  The  manner  of  the  nativity  of  cver^'thing  has  its  analogies  in  the  great  world.  When  the  death  of  winter  ha< \np.xssed,  all  things  that  are  capable  of  receiving  life  are  set  in  motion  by  the  amenity  of  May,  and  all  creatures  are  trans- \nported with  singular  delight,  even  as  a  pregnant  woman  who  desires  to  bring  forth.  Now,  every  individual  being  has \nassigned  to  it  its  own  May  for  its  conception  and  birth,  its  respective  autumn,  and  its  peculiar  harvest.  So  are  there \nvarious  springs,  summers,  and  autumns,  according  to  the  infinite  varieties  of  creatures.  The  doctrine  of  the  three  prime \nprinciples  recurs  continually  in  the  writings  of  Paracelsus,  and  is  elsewhere  treated  at  considerable  length  in  the  text  of \nthis  translation.  At  the  same  time,  the  obscurity  which  involves  the  subject  seems  to  warrant  the  citation  of  passages \nsuch  as  the  above,  not  exactly  to  cast  light  upon  the  question,  but  to  exhibit  the  primeval  mystery  of  Paracelsican \nphilosophy  with  all  its  available  variations. \n\n\nConcerning  the  Nature  of  Things.  163 \n\ncombustible,  what  is  fixed  and  what  volatile,  what  does  or  does  not  pass  into \nflux,  and  what  thing  is  heavier  than  another.  He  must  also  have  investigated \nin  every  object  its  natural  colour,  odour,  acidity,  austerity,  acridity,  bitter- \nness, sweetness,  its  grade,  complexion,  and  quality. \n\nMoreover,  it  is   necessary  to   know   the  grades  of  separation,   that  they \nconsist  of  distillation,  resolution,  putrefaction,  extraction,  calcination,  rever- \nberation,   sublimation,    reduction,    coagulation,    pulverisation,     lavation.     By \ndistillation,   water  and  oil  are  separated  from   all  corporeal  substances.     By \nresolution,  metals  are  separated  from   minerals,  and  one  metal  from  another, \nsalt  and  fatness  from  others,  and  the  light  is  separated  from  the  heavier.     By \nputrefaction,  the  fat  is  separated  from  the  lean,  the  pure  from  the  impure,  the \ndecayed  from  the  undecayed.     By  extraction,  the  pure  is  separated  from  the \nimpure,  the  spirit  and  the  quintessence  from  their  body,  and  the  pearl  from  its \ndense  body.     By  calcination  are  separated  watery  moisture,  fatness,  natural \ncolour,  odour,  and  whatever  is  otherwise   combustible.     By  reverberation  are \nseparated    colour,  odour,    inflammability,  all    moisture    and    wateriness,   fat, \nwhatever,  in  a  word,  there  is  in  the  substance  which  is  fluxible  or  inconstant, \nand  so  on.      By  sublimation  are  separated  from  each  other  the  fixed  and  the \nvolatile,  the  spiritual  and  the  corporeal,  the  pure  from  the  impure,  the  Sulphur \nfrom  the  Salt,  the  Mercury  from   the   Salt  ;  and  the  rest.      By  reduction,  the \nfluxible  is  separated  from  the  solid,  the  metal  from  its  mineral  ore,  one  metal \nfrom  another,  metal  from  ash,  the  fat  from  that  which  is  not  fat.    By  coagulation \nis  separated  moisture  from  mere  humidity,  water  from  earth.      By  pulverisa- \ntion  are   separated   one  from  the   other   dust  and   sand,  ashes  and  lime,  the \nmineral  from  the  animal  and  vegetable  substance.     All  powders  which  are  of \nunequal  weight  are   separated   by  the  process  of  jaculation,  just  as  the  chaff \nfrom  the  corn.     By  washing  or  ablution,  ashes  and  sand  are   separated,  the \nmineral  from  its  metal,  the  heavy  from   the  lighter  substance,  the  vegetable \nand  animal  portion  from  the  mineral,  Sulphur  from  Mercury  and  Salt,  Salt  from \nMercury. \n\nBut  now,  discarding  mere  theory,  let  us  approach  the  pr.actical  work  of \nseparation,  and  come  down  to  special  details.  It  must  be  remarked  that  the \nseparation  of  metals  is  rightly  the  first  of  all.  For  this  reason,  therefore,  we \nwill  treat  of  that  first. \n\nConcerning  the  Separation  of  Metals  from  their  Minerals. \nThe  separation  of  metals  from  their  mineral  ores  can  be  effected  in  many \nways,  for  instance,  by  ebullition  or  excoction,  or  by  liquefaction  with  certain \nliquefying  powders,  as  salt  of  alkali,  litharge,  sal  fliixinn,  fel  vitri,  ash,  sal \ngemmze,  saltpetre,  etc.  Put  them  into  a  vessel  or  dish,  and  let  them  liquefy  in \na  furnace.  Then  the  metal  as  a  regulus  will  subside  to  the  bottom  of  the \nvessel,  but  the  matter  of  the  mineral  will  float  on  the  surface  and  will  become \nash.  You  must  then  work  this  metallic  regulus  in  a  furnace  by  means  of  a \nreverberatorv,  until  all  the  pure  metal  is  liberated  without  any  dirt  or  ash.     In \n\nM2 \n\n\n164     Tlie  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nthis  way,  the  metal  is  thoroughly  digested  and  (so  to  say)  refined  or  purged \nfrom  all  its  dirt  and  scoria.  Mineral  ores  of  this  kind  will  sometimes \ncontain  more  than  one  metal,  as  is  very  often  the  case  :  for  example, \ncopper  and  silver,  copper  and  gold,  lead  and  silver,  tin  and  silver,  etc.,  may \nbe  found  in  one  mineral  ore  ;  and  the  sign  of  this  circumstance  will  be \napparent  if  the  metallic  regulus,  after  being  dealt  with  in  the  reverberatory,  be \nresolved  in  a  small  vat  after  the  proper  fashion  and  mode.  W\\  the  imperfect \nmetals  in  it  are  separated,  such  as  copper,  iron,  tin,  lead,  and  so  they  pass  away \nin  smoke  together  with  the  lead  (of  which  there  should  be  added  twice  as  much \nas  of  the  regulus),  and  then  only  fine  silver  and  gold  remain  in  the  vat.  A \nsimilar  result  is  attained,  too,  if  the  metallic  rex  is  liquefied  and  poured  upon \nthe  lumps.  By  that  method  of  fusion  the  intermixed  metals  are  separated. \nThat  which  is  best  and  weightiest  always  sinks  to  the  bottom,  while  the \nlighter  mounts  above. \n\nTwo  or  three  metals  in  admixture  can  also  be  separated  in  acrid  and  strong \nwater,  and  one  can  be  extracted  from  the  other,  and  extended  and  resolved. \nBut  if  both  metals  are  resolved  together,  one  of  them  in  that  resolution,  as \nsand  or  calx,  can  be  diverberated  and  depressed  with  salt  according  to  the \nusual  inethod,  and  so  separated. \n\nBesides  this,  metals  can  also  be  separated  by  fluxion  according  to  the \nfollowing  process.  Reduce  the  metals  to  a  state  of  flux.  When  this  has  been \ndone,  throw  in  for  every  pound  of  the  metal  one  ounce  of  the  most  perfectly \nsublimated  and  refined  sulphur.  It  will  there  be  burnt,  and  in  the  course  of  that \noperation  it  will  attract  to  itself,  on  the  surface,  one  metal,  the  lightest,  whilst \nit  will  leave  the  heavier  at  the  bottom.  Let  them  stand  in  this  way  until  cool. \nSo  in  the  one  regulus  two  metals  will  be  found,  not,  as  before,  mixed  together, \nbut  opposed  to  each  other,  and  separated  by  the  sulphur  as  if  by  a  wall,  even \nas  oil  cuts  oflf  two  bodies  of  water,  so  that  that  they  cannot  join  and  be  com- \nmingled. In  the  same  way  sulphur  acts  with  these  metals.  .Sulphur,  there- \nfore, is  an  arcanum,  worthy  of  the  highest  esteem. \n\nVolatile  and  fugitive  metals,  such  as  gold  and  silver,  if  they  are  to  be \nseparated  from  their  minerals,  since  they  can  neither  be  treated  in  the  fire  nor \nwith  strong  waters,  should  be  amalgamated,  separated,  and  extracted  by  means \nof  Menurius  vivns.  Afterwards  the  Mcrciirius  virus  must  be  abstracted  and \nseparated  from  the  calx  of  the  gold  or  silver  by  the  grade  of  distillation. \n\nIn  this  way,  other  metals,  too,  as  gold,  silver,  copper,  iron,  tin,  lead,  and \nsubstances  prepared  from  these,  as  red  electrum,  white  magnesia,  aurichalcum. \nlead  ashes,  laton,  casting  brass,  part  with  part,  etc.,  and  whatever  trans- \nmuted metals  of  this  kind  there  are,  must  be  abstracted  and  separated  from \ntheir  extraneous  substances  by  means  of  Afcr-curius  rtvus.  For  this  is  the \nnature  and  quality  of  Merciirius  viviis,  that  it  is  amalgamated  with  metals  and \nwholly  united  with  them,  but  more  quickly  or  more  slowly  with  one  than  with \nanother,  according  as  the  metal  is  more  or  less  akin  to  its  nature. \n\nIn  this  scale  the  principal  is  fine  gold,  then  fine  silver,  the  third  lead,  the \n\n\nConcertiing  tlie  Nature  of  Things.  165 \n\nfourth  tin,  the  fifth  copper,  and  the  last  iron.  So  among  transmuted  metals \nthe  first  is  part  with  part,  then  lead  ashes,  next  laton,  afterwards  casting  brass. \nthen  red  metal,  and  lastly  white.  Mercury,  for  its  part,  does  not  take  more  than \none  metal  with  which  it  is  amalgamated.  Afterwards,  that  amalgam  must  always \nbe  vigorously  pressed  out  by  means  of  goat's  skin  or  a  cotton  rag,  of  which  a \nstrip  is  to  be  inserted,  by  which  means  nothing  but  Mercurius  vivus  alone  will \npass  over.  The  metal  which  was  attracted  will  remain  on  the  skin  or  the  rag \nlike  lime,  and  you  can  afterwards  reduce  it  to  a  metallic  body,  by  liquefying  it \nwith  salt  of  alkali,  or  some  other  substance.  By  this  device  Mercurius  vivus \nis  separated  from  all  the  metals  more  quickly  and  conveniently  than  by  the \nmethod  of  distillation.  By  this  process  with  Mercurius  vivus,  in  the  hands  of \na  skilled  and  active  alchemist,  all  metals  can  be  extracted  and  separated  one \nfrom  another  in  turn,  after  their  calcination  and  pulverisation.  In  the  same \nmanner,  with  very  small  outlay  of  labour,  tin,  too,  and  lead  can  be  separated \nfrom  copper,  or  from  copper  vessels,  from  iron  and  steel  covered  with  tin,  and \nthis  without  any  fire  or  water,  solely  by  the  amalgam  of  Mercurius  vivus,  as \nwe  have  said.  Again,  gold  and  silver  leaf,  as  also  every  metal  after  being \nground  or  pounded,  and  written  with  pen  or  pencil  on  cloth,  parchment, \npaper,  leather,  wood,  stone,  or  other  material,  can  be  resolved  with  Mercurius \nvivus,  but  so  that  afterwards  the  Mercurius  virus  can  again  be  separated  and \nsegregated  from  these  metals. \n\nThe  separation  of  metals  in  aqua  fortis,  aqua  regis,  and  similar  strong \ncorrosives,  is  effected  in  the  following  manner  :  Let  the  metal  which  is  mixed \nand  joined  to  another  be  taken  and  reduced  into  very  thin  plates,  or  most \nmmute  portions.  Let  it  be  put  into  a  separating  vessel,  and  a  sufficient \nquantity  of  common  aquafortis  be  poured  upon  it.  Let  these  stand,  and  both \nbe  macerated  until  all  the  metal  is  resolved  into  a  transparent  water.  If  it  be \nsilver,  and  contains  gold  in  it,  all  the  silver  will  be  resolved  into  water,  while \nthe  gold  will  be  calcined  and  sink  down  to  the  bottom  in  the  form  of  black \nsand.  By  this  method  the  two  metals,  gold  and  silver,  will  be  separated. \nBut  if  you  wish  to  separate  the  silver  alone  without  distillation,  and  to  drive \nthat  to  the  bottom  like  black  sand,  and  to  bring  it  back  to  calcination  from  its \nstate  of  resolution,  then  put  into  that  resolution  a  small  copper  plate,  and \nthereupon  the  silver  will  sink  in  the  water,  and  occupy  the  bottom  of  the  glass \nvessel  like  snow,  while  it  will  begin  gradually  to  consume  the  copper  plate. \n\nThe  separation  of  silver  and  copper  by  means  of  common  aquafortis  is \naccomplished  in  the  following  way  :  Reduce  the  copper  which  contains  silver, \nor  the  silver  which  contains  copper  within  itself,  into  very  thin  plates,  or  into \ngrains  ;  put  it  into  a  glass  vessel,  and  add  as  much  common  aquafortis  as \nnecessary.  In  this  way  the  silver  will  be  calcined,  and  will  go  to  the  bottom \nin  the  form  of  white  lime,  while  the  copper  will  be  resolved  and  converted \ninto  transparent  water.  If  this  water,  together  with  the  resolved  copper,  be \nabstracted  through  a  glass  funnel  from  the  silver  calx  into  a  separate  glass \nvessel,    then    the   resolved    copper  can    be   reverberated    with  common  rain  or \n\n\n1 66      The  Hermetic  and  Alchemical  Wriiitigs  of  Paracelsus. \n\nriver  water,  or  with   hot   salt   water,   so  that  it  will  occupy  the  bottom  of  the \nglass  vessel  like  sand. \n\nThe  separation  of  hidden  gold  from  any  metal  is  effected  by  the  degree \nof  extraction  through  aqua  regis  ;  for  this  water  does  not  approach  for  the \npurpose  of  resolving  any  metal  but  fine  gold  alone. \n\nThis  same  aqua  regis  also  separates  fine  gold  from  gilded  clenodia.  If  it \nbe  smeared  over  these,  it  wipes  away  and  sunders  the  gold. \n\nMoreover,  also,  two  metals  mixed  together  can  be  separated  om  from  the \nother  with  a  cement  by  the  degree  of  reverberation,  especially  if  they  are  not \nin  a  similar  degree  of  fixation,  as  iron  and  copper.  A  metal  which  has  very \nlittle  fixation,  such  as  tin  and  lead,  is  altogether  consumed  in  the  cement  by \nthe  degree  of  reverberation.  The  more  fixed  any  metal  is  the  less  is  it \naffected  or  consumed  by  the  cement. \n\nIt  should  be  known,  too,  that  fine  gold  is  the  most  fixed  and  perfect  of \nall  metals,  and  can  be  consumed  by  no  cement.  Next  to  this  is  fine  silver. \nBut  if  gold  and  silver  be  mixed  together  in  one  body,  which  is  generally \ncalled  \"  part  with  part,\"  or  if  silver  contains  gold,  or  gold  silver,  in  itself \u2014 if \nthese  mixtures,  I  say,  be  cemented  and  reverberated  together,  then  the  gold \nalways  remains  entire  and  inviolate,  while  the  silver  is  consumed  by  the  , \ncement,  and  is  extracted  from  the  fine  gold  ;  and  so  is  copper  from  silver  or \niron,  or  tin  from  copper  and  iron,  or  lead  from  tin  ;  and  so  on  in  order  with \nthe  others. \n\nConcerning  the  Separ.\\tion\"  of  Minerals. \n\nSo  far  we  have  explained  the  separation  of  metals  from  their  earth  and \nmatter,  and  of  one  metal  from  another  ;  and  have  shewn  how  it  was  to  be \ndone,  using  the  greatest  brevity  consistent  with  accuracy,  and  following  the \nalchemical  art  and  practical  experience.  Now,  next  in  order,  it  will  be \nnecessary  also  that  we  treat  of  those  things  out  of  which  metals  grow  and \nare  generated,  such  as  are  the  three  principles.  Mercury,  Sulphur,  and  Salt, \nand  other  minerals,  among  which  is  found  the  first  essence  of  metals,  that  is, \nthe  spirit  of  metals,  as  is  evident  in  marchasites,  granites,  cachimite,  red  talc, \nlazurium,  and  the  like.  In  these  the  first  essence  of  gold  is  found  by  the \ndegree  of  sublimation.  So,  too,  in  white  marcasite,  white  talc,  auripigmcnt, \narsenic,  litharge,  etc.,  the  first  essence  of  silver  is  found.  In  cobalt,  zinctum, \netc.,  the  first  essence  of  iron.  In  zinctum,  vitriol,  atramentum,  verdigris,  etc., \nthe  first  essence  of  copper.  In  zinctum,  bismuth,  etc.,  the  first  essence  of \ntin.  In  antimony,  minium,  etc.,  the  first  essence  of  lead.  In  cinnabar  is \nfound  the  first  essence  of  silver. \n\nConcerning  this  first  essence,  it  should  be  known  that  it  is  a  fugitive \nspirit,  still  existing  in  a  volatile  state,  as  a  child  lies  hidden  in  the  w  omb  of \nits  mother.  It  is  sometimes  assimilated  to  a  liquid,  sometimes  to  alcohol. \nWhoever,  therefore,  is  anxious  to  have  the  prime  essence  of  any  body,  and \nto  separate  it,  needs  great  experience  and  knowledge  of  the  Spagyric  Art. \n\n\nCoHcernino  the  Nature  of  Things.  167 \n\nIf  he  has  not  diligently  laboured  in  alchemy  it  will  avail  him  nothing, \nand  his  labour  will  be  in  vain.  How  the  first  essence  is  to  be  separated  from \nall  mineral  bodies  has  been  sufficiently  explained  in  the  books  of  the  Archi- \ndoxis,  and  need  not  be  repeated  here.  But  as  to  the  separation  of  minerals, \nit  should  be  remarked  that  many  things  of  this  kind  are  separated  by  means \nof  sublimation,  as  the  fixed  from  the  non-fixed,  spiritual  and  volatile  bodies \nfrom  the  fixed,  and  so  throughout  all  the  divisions,  as  is  detailed  in  the  case \nof  metals.  With  all  minerals  the  process  is  one  and  the  same,  through  all \nthe  degrees,  as  the  Spag^-ric  Art  teaches. \n\nConcerning  the  Separation  of  Vegetables. \n\nThe  separation  of  those  things  which  grow  out  of  the  earth  and  are \ncombustible,  such  as  fruits,  herbs,  flowers,  leaves,  grasses,  roots,  woods,  etc., \nis  also  arranged  in  many  ways.  By  distillation  is  separated  from  them  first \nthe  phlegma,  afterwards  the  Mercury,  after  this  the  oil,  fourthly  their  sulphur, \nlastly  their  salt.  When  all  these  separations  are  made  according  to  Spag^ric \n.Art,  remarkable  and  excellent  medicaments  are  the  result,  both  for  internal \nand  external  use. \n\nBut  when  laziness  has  grown  to  such  an  extent  among  ph3^sicians,  and \nall  work  and  every  pursuit  are  turned  only  to  insolence,  I  do  not  wonder, \nindeed,  that  preparations  of  this  kind  are  everywhere  neglected,  and  that \ncoals  stand  at  so  low  a  price.  If  smiths  could  do  without  coals  for  forging \nand  fashioning  metals  as  easily  as  these  physicians  do  without  them  in  pre- \nparing their  medicines,  there  is  no  doubt  that  all  the  coal  merchants  would \nhave  been  before  now  reduced  to  extreme  beggar)-.  In  the  meantime,  I  extol \nand  adorn,  with  the  eulogium  rightly  due  to  them,  the  Spagyric  physicians. \nThese  do  not  give  themselves  up  to  ease  and  idleness,  strutting  about  with  a \nhaughty  gait,  dressed  in  silk,  with  rings  ostentatiously  displayed  on  their \nfingers,  or  silvered  poignards  fixed  on  their  loins,  and  sleek  gloves  on  their \nhands.  But  they  devote  themselves  diligently  to  their  labours,  sweating \nwhole  nights  and  days  over  fierj-  furnaces.  These  do  not  kill  the  time  with \nempty  talk,  but  find  their  delight  in  their  laboratory.  They  are  clad  in \nleathern  garments,  and  wear  a  girdle  to  wipe  their  hands  upon.  They  put \ntheir  fingers  among  the  coals,  the  lute,  and  the  dung,  not  into  gold  rings. \nLike  blacksmiths  and  coal  merchants,  they  are  sooty  and  dirty,  and  do  not \nlook  proudly  with  sleek  countenance.  In  presence  of  the  sick  they  do  not \nchatter  and  vaunt  their  own  medicines.  They  perceive  that  the  work  should \nglorify  the  workman,  not  the  workman  the  work,  and  that  fine  words  go  a \nvery  little  way  towards  curing  sick  folks.  Passing  by  all  these  vanities, \ntherefore,  they  rejoice  to  be  occupied  at  the  fire  and  to  learn  the  steps  of \nalchemical  knowledge.  Of  this  class  are  :  Distillation,  Resolution,  Putrefac- \ntion, Extraction,  Calcination,  Reverberation,  Sublimation,  Fixation,  Separa- \ntion, Reduction,  Coagulation,  Tincture,  and  the  like. \n\nBut    how    all    these    separations    are    made    according    to    Spagyric  and \n\n\n1 68      The  Hervietic  and  Alchemical  Writings  of  Paracelsus. \n\nAlchemical  Art  by  the  help  of  distinct  degrees  has  before  been  said  generally, \nand  to  repeat  the  same  thing  here  anew  is  vain.  To  go  on  to  specialities \nand  briefly  explain  the  practical  method,  let  it  be  known  that  all  cannot  be \nseparated  by  one  and  the  same  process  ;  that  is  to  say,  the  water,  spirit, \nliquid,  oil,  etc.,  from  herbs,  flowers,  seeds,  leaves,  roots,  trees,  fruits,  woods, \naccording  to  the  grade  of  distillation. \n\nHerbs  require  one  process,  flowers  another,  seeds  another,  leaves \nanother,  roots  another,  trees,  stalks,  and  stems  another,  fruits  another, \nwoods  another,  etc.  And  in  this  grade  of  distillation  the  four  degrees  of \nfire  have  to  be  considered.  The  first  degree  of  fire  is  the  Balneum  Maria. \nThis  is  the  distillation  made  in  water.  The  second  degree  of  fire  is  distillation \nmade  in  ashes.  The  third  is  in  sand,  the  fourth  in  free  fire,  as  also  distillation \nis  generally  made  by  aqua  fortis  and  other  violent  waters.  Herbs,  flowers, \nseeds,  and  the  like,  require  the  first  degree  of  fire.  Leaves,  fruits,  etc.,  need \nthe  second.  Roots,  branches,  and  trunks  of  trees,  etc.,  require  the  third. \nTimber  and  the  like  require  the  fourth.  Each  of  these  substances  must  be \nminutely  cut  up  or  pounded  before  being  brought  into  the  still.  So  much  has \nbeen  said  as  to  the  distillation  of  waters  and  vegetable  substances.  As  regards \nthe  separation  and  distillation  of  oils  the  same  process  must  be  followed  as  we \nhave  spoken  of  in  the  separation  of  waters,  except  that,  for  the  most  part, \nthey  have  to  be  distilled  by  descent.  Thej'  cannot,  like  waters,  ascend  in \nthe  still  ;  therefore,  in  this  case  the  process  has  to  be  changed.  Liquids, \nhowever,  are  not  separated  like  waters  and  oils,  by  distillation,  but  are \nsqueezed  out  from  their  corporeal  substances  under  a  press.  And  here  it \nshould  be  known  that  some  oils,  in  like  manner,  just  as  liquids,  are  squeezed \nout  from  their  corporeal  substances  and  separated  by  means  of  the  press  for \nthis  reason,  that  they  can  bear  scarcely  any  combustion  or  heat  of  the  fire, \nbut  acquire  therefrom  an  unpleasant  odour.  Of  this  kind  are  the  oils  of \nalmonds,  nuts,  hard  eggs,  and  the  like.  This  also  is  to  be  noted,  that  all \noils,  if  they  are  prepared  or  coagulated  according  to  Spagyric  and  Alchemical \nArt,  pour  forth  varnish,  electuary,  gum,  or  a  kind  of  resin,  which  might  also \nhe  called  a  sulphur  ;  and  if  the  species  left  in  the  still  were  calcined  and \nreduced  to  ashes,  alkali  could  be  extracted  and  separated  from  them  with \nsimple  warm  water  alone.  The  ash  which  is  left  is  called  dead  earth,  nor  can \nanj-thing  more  be  produced  or  separated  from  it. \n\nCONXERNM.NC.    THE    Si;PAK.\\TION    OF    AxiM.XLS. \n\nIt  is  necessary  to  preface  the  separation  or  anatomy  <\\i  animals  by \nshewing  how  the  blood,  flesh,  bones,  skin,  intestines,  etc.,  stand  each  by  itself, \nand  then  how  each  is  separated  by  Spagyric  .Art.  In  this  part  the  separations \nare  principally  l\\nn-.  The  first  draws  forth  from  the  blood  a  watery  and \nphlegmatic  moisture.  For  when  the  blood  has  been  separated  in  this  manner, \naccording  to   the  process   handed  down  in  the  book  on  Conservations,*  an \n\n\u2022  Tli.it  is.  ihtf  Pi-rset'i'Htiitii.i  11/ Xitturni  Thhigi.~De  Xttturn  iiefiiiit.  Hook   III. \n\n\nConcerning  the  Nattcre  of  Thinos.  169 \n\nexcellent  Mumia*  comes  forth,  and  a  specific  so  potent  that  any  fresh  wound \ncan  be  healed  and  consolidated  in  twenty-four  hours  by  a  single  ligature. \n\nThe  second  separation  is  tliat  of  fat  from  flesh.  This  fatness  being \nseparated  from  human  flesh,  a  most  excellent  balsam  is  produced,  allaying \nthe  pains  of  gout,  of  contraction,  and  others  of  a  like  nature,  if  the  members \naffected  be  anointed  with  it  while  warm.  It  is  also  useful  for  convulsed \ntendons  of  the  hands  or  feet,  if  they  are  daily  anointed  with  it.  It  further \ncures  the  itch,  and  all  kinds  of  leprosy.  This,  therefore,  is  the  chief  surgical \nspecific,  and  of  the  very  first  efficacy  in  all  accidents  and  wounds. \n\nThe  third  separation  is  that  of  the  watery  and  phlegmatic  moisture  with \nfatness  extracted  from  the  bones.  For  if  these  two  are  separated  from  human \nbones  by  Spagyric  .Art,  and  according  to  the  degree  of  distillation,  and  if, \nmoreover,  by  the  method  of  calcination  they  are  reduced  or  burnt  to  a  white \nash,  and  if,  lastly,  these  three  be  again  united  in  the  proper  way,  so  that  they \nare  like  to  butyrus,  there  will  be  formed  a  wonderful  arcanum  and  specific,  with \nwhich  you  will  be  able,  without  pain,  to  entirely  cure  any  fracture  of  the  bones \nafter  binding  them  up  only  thrice,  provided  only  that  you  treat  the  fracture  by \nsetting  it  according  to  the  rules  of  surgical  science,  and  then  put  on  the \nspecific  in  the  form  of  a  piaster.  The  same  also  thoroughly  cures  wounds  of \nthe  skull,  or  any  contusion  of  the  bones,  in  the  shortest  possible  time. \n\nThe  fourth  and  last  separation  is  that  of  resins  and  gums  from  the  skin, \nintestines,  and  tendons.  For  the  resin  is  extracted  and  separated  from  these \nby  the  degree  of  extraction  according  to  Spagyric  Art,  and  wh\u00b0n  coagulated \nin  the  rays  of  the  sun  it  comes  out  as  a  clear  and  transparent  paste.  When \nthis  paste  has  been  prepared,  extracted,  and  separated  from  the  human  body \naccording  to  the  prescribed  method,  a  most  excellent  styptic  arcanum  and \nspecific  issues  forth,  with  which  a  wound  or  ulcer  can  be  quickly  healed  and \nthe  lips  brought  together,  just  as  two  sheets  of  paper  are  stuck  together  with \npaste,  if  only  you  apply  to  the  wound  two  or  three  drops  of  that  resolved \nsubstance.  This  arcanum,  too,  is  of  singular  efficacy  for  burns,  and  falling \noff  or  roughness  of  the  nails,  if  it  be  spread  over  them  with  a  feather.  In \nthis  way  the  bare  flesh  will  be  covered  over  with  a  cuticle. \n\nMany  other  separations  also  of  one  thing  or  another  might  be  recounted \nhere  ;  but  since  we  have  made  mention  of  them  in  other  places,  it  would  be  in \nvain  idly  to  repeat  them  now. \n\n\n\u2022  Mumia  is  that  which  cures  all  wounds,  that  is,  sweet  mercury'.  For  mcrcurj*  is  extracted  hoth  in  a  sweet  and \nbitter  form.  The  former  is  adapted  to  wounds  and  the  latter  to  ulcers.  Mumia  is  the  liquor  diffused  through  the  whole \nbody,  the  limbs,  etc.,  with  the  strength  that  is  required.  It  is  divided  .-is  follows  :  in  flesh,  -i-cording  to  the  nature  of \nthe  flesh  ;  in  bone,  according  to  the  nature  of  the  bone  ;  in  the  arteries  and  ligaments,  according  to  their  nature  ;  and \nso  also  in  the  marrow,  the  veins,  and  the  skin.  Hence  it  follows  that  the  mnntia  of  the  flesh  cures  wounds  of  the  flesh. \nthe  mumia  of  the  ligaments  cures  wounds  of  the  ligaments,  etc.  Thus  the  body  which  has  sustained  an  injurj'  carries \nits  own  cure  with  it  ;  the  mumia  of  the  aged,  however,  is  deficient  in  virtue  and  strength.  The  corruption  of  the \nmumia,  which  is  often  occasioned  by  the  mistakes  of  ignorant  physicians,  impedes  the  cure  of  wounds.  .  .  .  The \nnobler  the  animal  organism  is,  by  so  much  is  the  mumia  of  the  organism  enhanced  in  power  ant'  cflicacy.  The  medi- \ncaments which  benefit  wotinds  perform  this  operation  by  attracting  the  mumia  to  the  place  where  its  office  is  required. \u2014 \nChirur^iil   Miitor,  Lib.  I.,  c.  I. \n\n\n1 70     The  Hermetic  and  Alchemical  Writings  0/  Paracelsus. \n\nHere  it  is  only  necessary  to  write  down  that  which  we  have  not  mentioned \nelsewhere. \n\nBut  at  last,  at  the  end  of  all  earthly  things,  will  be  brought  about  the \nfinal  separation,  in  the  third  generation,  on  that  great  day  whereon  the  Son \nof  God  shall  come  in  His  majesty  and  glory,  and  before  Him  shall  be \nborne,  not  swords,  chains,  diadems,  sceptres,  and  treasures,  or  other  royal \njewels,  with  which  princes,  kings,  and  Csesars  bear  themselves  pompously, \nbut  His  Cross,  and  crown  of  thorns,  and  nails  piercing  His  hands  and \nfeet,  and  the  spear  with  which  His  side  was  wounded,  and  the  reed  and \nsponge  on  which  they  stretched  out  that  which  they  gave  Him  to  drink,  and \nthe  rods  with  which  He  was  scourged  and  beaten.  No  crowd  of  horsemen \nwith  far  sounding  drums  shall  accompany  Him  ;  but  the  four  trumpets  shall \nbe  blown  by  the  angels  towards  the  four  parts  of  the  earth,  and  at  their \ntremendous  sound  all  who  are  among  the  living  shall  be  slain,  and  these \ntogether  with  the  buried  dead  shall  immediately  rise  again. \n\nFor  a  voice  shall  be  heard,  \"Jlise,  ye  dead,  and  come  to  judgment!  \" \nHereupon  the  Twelve  Apostles  shall  sit  down  on  thrones  prepared  from  the \nclouds,  and  shall  judge  the  twelve  families  of  Israel.  In  that  place  the  Holy \nAngels  shall  separate  the  bad  from  the  good,  the  cursed  from  the  blessed,  the \ngoats  from  the  sheep.  Then  the  cursed  shall  be  thrown  down  like  stones  and \nlike  lead  ;  but  the  blessed  shall  fly  like  eagles.  Then  from  the  tribunal  of \nGod  shall  issue  forth  a  voice  to  those  standing  on  the  left  hand,  \"  Go  away, \nye  cursed,  into  everlasting  fire,  prepared  from  eternity  for  Satan  and  the \ndevils.  For  I  was  hungry  and  you  did  not  feed  Me  ;  I  was  thirsty  and  30U \ngave  Me  no  drink  ;  I  was  sick,  and  a  prisoner,  and  naked,  but  you  did  not \nvisit  Me,  did  not  set  Me  free,  did  not  clothe  Me.  In  a  word,  you  were  not \ntouched  with  pity  for  Me.  Therefore,  here  you  shall  meet  with  no  pity  ! \" \nContrariwise  to  those  standing  on  the  right  side  it  shall  say  thus  :  \"  Come,  ye \nblessed  and  elect,  into  the  Kingdom  of  My  Father,  which  has  from  the \nbeginning  been  prepared  for  you  and  for  all  the  angels.  For  I  was  hungry \nand  you  gave  Me  food  ;  I  was  thirsty  and  you  gave  me  to  drink  ;  I  was  a \nstranger  ancf  }ou  received  Me  :  I  was  naked  and  you  clothed  iSIe  ;  I  was  sick \nand  you  visited  Me  ;  I  was  in  prison  and  you  came  to  Me.  So  will  1  receive \nyou  also  into  My  Father's  house,  in  which  are  the  many  mansions  of  the \nsaints.     You  pitied  Me  ;  and  so  I  will  pity  you  !  \" \n\nWhen  all  these  things  are  finished  and  done,  all  the  elementary  subjects \nshall  return  to  the  first  matter  of  the  elements,  and  shall  be  turned  about  for \neternity,  yet  never  consumed.  On  the  contrary,  all  sacramental  creatures \nshall  return  to  the  primal  matter  of  the  sacraments,  that  is,  they  shall  be \nglorified,  and  in  eternal  joy  they  shall  worship  God  their  Creator,  from \nuni\\erse  to  universe,  from  eternity  to  eternity.     .Amen. \n\n\nCONCERNING    THE    NATURE    OF    THINGS. \n\n\nNi \n\n\nBOOK    THE    NINTH.* \n\nCONXERXIXG    THE    SIGNATURE    OF    NATURAL    ThINGS. \n\nIN  this  book,  our  first  business,  as  being  about  to  philosophise,  is  with  the \nsignature  of  things,  as,  for  instance,  to  set  forth  how  they  are  signed, \nwhat  signator  exists,  and  how  many  signs  are  reckoned.  Be  it  known, \nfirst  of  all,  then,  that  signs  are  threefold.  The  first  things  signed  man  signs  ; \nthe  second  Archeus  signs  ;  the  third  the  Stars  of  the  Supernaturals.  In  tfns \nway,  then,  only  three  signators  exist,  Man,  Archeus,  and  the  Stars.  Moreover, \nit  should  be  remarked  that  the  signs  signed  by  man  carry  with  them  perfect \nknowledge  and  judgment  of  occult  things,  as  well  as  acquaintance  with  their \npowers  and  hidden  faculties. \n\nThe  signs  of  the  stars  give  prophecies  and  presages.  They  point  out  the \nforce  of  supernatural  things,  and  put  fortli  true  judgments  and  disclosures  in \ngeomancy,  chiromancy,  hydromancy,  pyromancy,  necromanc}-,  astronomy,  the \nBerillistic  art,t  and  other  astral  sciences. \n\nNow,  in  order  that  we  may  explain  all  the  signs  as  correctly  and  as  briefly \nas  possible,  it  is  above  all  else  necessary  that  we  put  forward  those  whereof \nman  is  the  signator.  When  these  are  understood  you  will  more  rightly  attain \nto  the  others,  whether  natural  or  supernatural.    For  instance,  it  is  known  that \n\n-  *  Note  with  reference  to  the  books  /V  datura  Rermu.  In  most  editions,  seven  books  only  are  included  under \ntbi\u00bb  headings  but  the  Geneva  folio,  from  which  the  translation  has  been  made,  gives  nine  as  above.  In  the  other  cases \nthe  treatises  on  Separations  and  Signatures  are  regarded  as  independent  works.  There  can  be  no  doubt  that  the \nclassification  adopted  by  the  Geneva  folio  is  correct,  for  in  method  and  design  these  treatises  arc  inlegralty  connected \nwith  the  rest  of  the  Nature  oj  Things. \n\nt  Among  the  branches  of  astronomy  there  is  one  which  is  called  Xigromancy.  It  has  gained  this  name  because  it  is  ex- \nercised by  night  rather  than  by  day.  This  science  is  cvcrj-whcrc  and  by  all  rejected  and  cursed  as  diabolical,  yet  only  by \nthose  who  areignurant  of  it.  For  this  science  is  a  natural  one,  L'oru  of  the  stars.  IJut  above  all  notice  the  property  of  beryls. \nIn  these  arc  beheld  the  past,  present,  and  future.  Let  no  one  be  surprised  at  this,  because  tlic  constellation  impresses \nthe  image  and  similitude  of  its  influence  upon  the  crj'slal  in  the  likeness  of  that  concerning  which  inquir>'  is  made. \nThis  must  take  place  by  a  compulsion  of  the  constellation,  as  is  recorded  in  m.igic.  As  the  splendour  of  the  sun  flows  in \nupon  the  cr>-stal,  so  the  constellation  pours  it  from  alwve  upon  the  object.  Moreover,  all  things  which  exist  in  Nature \nare  known  to  the  constellations,  and  when  the  stars  are  subject  to  man,  he  can  bring  them  to  such  obedience  that  they \nfavour  his  will.  It  is  universally  boasted  concerning  faith  that  it  can  accompli.sh  many  things.  This  is,  indeed,  not  far \nfrom  tlic  truth,  for  Christ  Himself  hears  witness  to  it.  .\\nd  since  faith  is  an  operative  principle  it  is  evidently  nothing. \ncl>c  but  a  virtue  and  an  efficacy.  For  \\irtue  works  in  a  word,  and  words  make  the  dead  alive.  In  a  similiar  fashion, \nwhat  else  is  there  in  thn  stars  than  that  by  faith  in  Nature  they  are  conquered  ?  And  as  by  the  word  of  faith  the \nmountain  is  cast  into  the  sea,  know  that  it  is  owing  to  natural  faith  that  by  a  word  the  stars  arc  brought  down,  so  that \nthey  may  perform  their  operation  according  to  our  imagination,.Xor  be  is  wise  who  rules  the  stars \u2014 he  is  wise,  I  say, \nwho  can  bring  their  virtues  under  his  rule,  for  in  this  manner  arc  constituted  visions  in  glasses,  mirrors,  waters,  and  the \nrest,  according  to  the  quality  of  the  power,  and  of  the  union  made  in  conception. \u2014 Explicatio  Totius  AstroHoniitr. \n\n\n1/2      The  Hermetic  and  Alchemical  Writiitgs  of  Paracelsus. \n\nJews  wear  a  yellow  sign  on  their  cloak  or  on  their  coat.  What  is  this  but  a \nsign  by  whicli  anybody  who  meets  him  may  understand  that  he  is  a  Jew  ?  So, \ntoo,  the  lictor  is  known  by  his  parti-coloured  tunic  or  armlet.  So,  too,  every \nmagistracy  decks  its  ministers  with  its  own  proper  colours  and  adornments. \n\nThe  mechanic  marks  his  work  with  its  peculiar  sign,  so  that  everyone  may \nunderstand  who  has  produced  it.  For  what  purpose  does  the  courier  carry \nthe  insignia  of  his  master  or  his  city  on  his  garment,  except  that  it  may  be \nclear  he  is  a  messenger,  that  he  serves  one  or  another,  that  he  comes  from  one \nplace  or  another,  and  so  thus  procures  for  himself  a  safe  passage  ? \n\nSo,  too,  the  soldier  carries  a  sign  or  symbol,  black,  white,  green,  bkie,  or \nred,  that  he  may  be  distinguished  from  the  enemy.  Hence  it  is  known  that \none  is  on  the  side  of  Caesar,  or  of  the  kings  ;  that  one  is  an  Italian,  another  a \nGaul,  etc.  These  are  signs  which  relate  to  rank  and  office  ;  and  many  more \nof  them  might  be  enumerated.  But,  nevertheless,  since  we  have  proposed  to \nourselves  to  describe  other  signs  of  natural  and  supernatural  things,  we^will \nnot  overload  our  book  with  those  signs  that  are  foreign  to  our  purpose. \n\nIt  is  necessary  more  clearly  to  explain  those  signs  which  man  affixes,  and \nwhich  lead  to  a  knowledge,  not  only  of  rank,  office,  or  name,  but  also  of \ndiscrimination,  intelligence,  age,  dignity,  degree.  Next  in  order,  with  regard \nto  money,  it  should  be  remembered  that  every  coin  carries  its  proof  and  sign \nby  which  it  may  be  known  how  much  that  coin  is  worth,  to  what  power  it \nbelongs,  where  it  circulates  and  is  passed.  Here  comes  in  the  German \nproverb  :   \"  Nowhere  is  money  more  acceptable  than  where  it  is  struck.\" \n\nThe  same  is  to  be  understood  of  the  customary  signs  which  are  affixed  b)- \njurors  and  those  appointed  for  the  purpose,  after  due  inspection  has  been \npreviously  made.  An  instance  of  this  is  found  in  the  cloths  marked  with \ndistinguishing  signs  by  which  it  may  be  known  that  on  examination  they  have \nbeen  found  good  and  genuine.  Why  is  a  seal  appended  to  letters  except \nthat  there  may  be  a  certain  force  which  none  will  dare  to  violate?  The  seal \nis  the  confirmation  of  the  letter  which  gives  it  authority  among  men  and  in \ntrials.     A  receipt  without  a  seal  is  dead,  useless,  empty. \n\nIn  the  same  manner,  by  a  few  letters,  names,  or  words,  many  things  are \ndesignated,  just  as  books  which,  though  lettered  outside  with  only  one  word, \nin  that  way  signify  their  contents. \n\nSuch,  too,  is  the  condition  of  the  vessels  and  boxes  in  drug-shops,  wliicli \nare  all  distinguished  by  peculiar  names  or  labels  affixed  to  them.  If  tiiat \nwere  not  done,  who  could  distinguish  one  from  the  other  among  so  man)' \ndifferent  waters,  liquors,  syrups,  oils,  powders,  seeds,  ointments,  and  the  like? \nIn  the  same  way,  too,  the  alchemist  in  his  laboratory  marks  with  their  own \nproper  names  and  labels,  all  the  waters,  liquors,  spirits,  oils,  phlegmata, \ncrocuses,  alkalis,  powders,  and  then  all  the  different  kinds  of  these,  one  by  one, \nso  that  he  can  select  from  among  them  whatever  he  wants.  \\\\'itlunit  tliis \nsafeguard  it  is  impossible  to  remember  each  separately. \n\nThus  also  rooms  and  buildings  constructed  by  men  can  be  signed  with  a \n\n\nConcerni7io  the  Nature  of  Things.  173 \n\nnumber,  so  that  the  age  of  any  of  them  can  be  at  once  known  by  the  first \nglance  at  the  number  affixed. \n\nI  determined  to  lay  these  signs  before  you  in  order  that  when  you  had \nmastered  these,  I  might  be  more  readily  understood  by  you  in  the  rest, \nand  that  the  meaning  of  each  might  be  plainer  and  more  evident. \n\nConcerning  Monstrous  Signs  in  Men. \n\nMany  men  come  to  the  light  deformed  with  monstrous  signs.  One  man \nhas  a  finger  too  many,  another  a  finger  too  few  ;  and  the  same  may  be  the \ncase  with  the  toes.  Another  brings  with  him  from  the  womb  a  distorted  foot, \narm,  back,  or  other  member  ;  another  has  a  weak  or  a  hunched  back.  So  also \nthere  are  born  hermaphrodites,  androgyni,  men,  that  is  to  say,  possessing  both \npudenda,  male  as  well  as  female,  and  sometimes  lacking  both.  Of  monstrous \nsigns  like  this  I  have  noted  many,  both  in  males  and  females,  all  of  which  are \nto  be  regarded  as  monstrous  signs  of  secret  sins  in  the  parents.  Hence  has \ngrown  up  the  old  proverb:  \"The  more  distorted,  the  more  wicked\";  and  again  : \n\"lame  limbs,  lame  works.\"  These  are  signs  of  vices,  and  rarely  denote \nanything  good. \n\nJust  as  the  hangman  brands  his  sons  with  degrading  signs,  so  also  bad \nparents  mark  their  offspring  with  mischievous  supernatural  signs  that  people \nmay  be  more  cautious  when  they  see  the  example  of  wicked  men  who  carry \ntho  stigmata  in  their  forehead  or  cheeks,  or  in  defective  ears,  fingers,  hands, \neyes,  or  tongues. \n\nEach  of  these  signs  of  infamy  designates  some  particular  vice.  If  there \nis  a  stigma  burnt  into  the  face  of  a  woman,  or  if  there  be  a  lopping  off  of  the \nears,  it,  for  the  most  part,  indicates  theft.  Loss  of  fingers  tells  of  cheating \ngamblers.  The  loss  of  a  hand  indicates  violators  of  peace.  That  of  two \nfingers  points  out  perjury.  The  loss  of  an  eye  indicates  that  people  engage  in \nsharp  and  subtle  crimes.  The  cutting  off  of  the  tongue  designates  blasphemers \nand  calumniators.  So  you  can  recognise  those  who  are  called  mamelukes, \nor  deniers  of  the  Christian  religion,  by  a  cross  burnt  into  the  heel  of  their  feet, \nbecause  they  denied  Christ  their  Redeemer. \n\nBut  let  us  dismiss  these  matters  and  return  to  the  monstrous  signs \nbrought  about  by  wicked  parents.  It  should  be  known  that  all  monstrous \nsigns  are  not  produced  only  by  the  progenitor,  but  frequently  also  from  the \nstars  of  the  human  mind,  which  perpetually  at  all  moments,  with  the  Phantasy, \nEstimation,  or  Imagination,  rise  and  set  just  as  in  the  firmament  above. \nHence,  through  fear  or  fright  on  the  part  of  those  who  are  pregnant,  many \nmonsters  are  born,  or  children  signed  with  marks  of  monstrosity  in  the  womb \nof  their  mother.  The  primarj'  cause  of  these  things  is  alarm,  terror,  or \nappetite,  by  which  the  imagination  is  aroused.  If  the  pregnant  woman \nbegins  to  imagine,  then  her  bosom  is  borne  round  in  its  motion  just  as  the \nsuperior  firmament,  each  movement  rising  or  setting.  For,  as  in  the  case  of \nthe  greater  firmament,  the  stars  of  the  microcosm   also  move  by  imagination. \n\n\n174      The  Hervtetic  and  Alchemical  Writings  of  Paracelsus. \n\nuntil  there  comes  a  sort  of  bounding,  in  which  the  stars  of  the  imagination \nproduce  an  influence  and  an  impression  on  the  pregnant  woman,  just  as \nthough  one  should  impress  a  seal  or  stamp  a  piece  of  money.  Whence  those \nsigns  and  birthmarks  derived  from  the  lower  stars  are  called  \"impressions.\" \nAbout  these  matters  many  men  have  philosophised  and  tried  to  form  from \nthem  a  solid  judgment,  without  being  able  to  do  so.  For  these  things  adhere \nto,  and  are  impressed  on,  the  foetus  in  proportion  as  the  stars  of  the  mother \npress  frequently  or  with  violence  on  the  foetus,  or  the  desire  of  the  mother  is \nnot  satisfied.  If  the  mother,  for  instance,  longs  for  this  or  that  kind  of  food, \nand  is  unable  to  get  it,  the  stars  are,  as  it  were,  suffocated  in  themselves,  and \nperish.  That  desire  abides  with  the  unborn  child  throughout  all  its  life,  so \nthat  it  is  impossible  ever  to  satisfy  it.  The  same  reason  explains  other \nmatters,  too,  which  we  must  not  discuss  here  at  too  great  length. \n\nCON'CERNING   THE    .^STRAL    SiGNS    IN   THE    PHYSIOGNOMY    OF    Man. \n\nThe  signs  of  physiognomy  derive  their  origin  from  the  higher  stars.  This \nscience  of  physiognomy  was  held  in  the  highest  esteem  by  our  ancestors,  and \namong  the  first  by  the  heathens,  Tartars,  Turks,  and  the  rest,  whose  custom \nit  is  to  sell  men  and  slaves;  nor  was  it  altogether  lost  among  Christians. \nMany  errors,  however,  which  had  not  yet  been  perceived  by  anjone,  crept  in \nwith  it  when  every  fool  and  every  clown  took  upon  himself  to  judge  offhand \nabout  everything.  It  is  inarvellous  that  these  mistakes  were  not  found  out \nfrom  the  evil  deeds  and  limited  powers  of  the  men  themselves. \n\nNow  if  anyone   at  this  point   argues  against  us,  saying,  \"The  signs  of \nphysiognomy   are  from  the  stars,  but  no  one  has  the  power  of  compelling  or \nurging  on  the  stars,\"  he  does  not  speak  amiss.     Vet,  this  difference  must  be \nnoted  at  the  outset,  that  the  stars  compel   one  and   do  not  compel  anothe \nVs  This  ought  to  be  known,  who  it  is  that  can  rule  and  coerce  the  stars,  and  also\"\" \n\n\\  who  is  governed  b}-  the  stars.  The  wise  man  can  dominate  the  srars,  and  is  not \nsubject  to  them.  Nay,  the  stars  are  subject  to  the  wise  man,  and  are  forced \nto  obey  him,  not  he  the  stars.  The  stars  compel  and  coerce  the  animal  man, \nso  that  where  they  lead  he  must  follow,  just  as  a  thief  does  the  gallows,  a \nrobber  the  wheel,  a  fisher  the  fishes,  a  fowler  the  birds,  and  a  hunter  the  wild \nbeasts.  What  other  reason  is  there  for  this,  save  that  man  does  not  know  or \nestimate  himself  or  his  own  powers,  or  reflect  that  he  is  a  lesser  universe,  and \nhas  the  whole  firmament  with  its  powers  hidden  within  himself?  Thus  man \nis  called  animal  and  unwise  and  the  slave  of  all  earthly  things,  when,  never- \ntheless, he  received  from  God  in  Paradise  the  privilege  of  ruling  over  and \ndominating  all  other  creatures,  and  not  of  obeying  them.  So  it  was  that  God \ncreated  man  last,  when  all  other  things  had  been  made  before  him.  This \nright  was  afterwards  lost  by  the  Fall.  Vet,  the  wisdom  of  man  was  not  made \nservile,  nor  did  he  lose  his  freedom.  It  is  right,  then,  that  the  stars  should \nfollow  him  and  obey  him,  not  he  the  stars.  And  although  he  is  the  son  of \nSaturn,  and  Saturn  is  his  parent,  still  he  can  withdraw  himself  from  him,  and \n\n\nConcernmg  the  Nature  of  Things.  i  75 \n\nso  conquer  him  that  he  becomes  tlie  offspring  of  the  Sun,  ;uid  can  thus  subject \nhimself  to  another  planet,  and  make  himself  its  son.  It  happens  much  in  the \nsame  way  to  him  as  to  the  miner,  who  for  a  long  time  has  hired  out  his  labour \nto  the  master  of  the  mines,  and  managed  his  department  righteously  at  peril \nof  his  life.  At  length  he  holds  this  discourse  with  himself :  \"  Are  you  going \nto  spend  all  your  life  underground  and  endanger  your  body,  nay,  your  very \nexistence,  by  continuous  labours  ?  I  will  seek  release  from  mv  master,  and \nfollow  another  where  my  life  shall  flow  pleasantly  on,  where  I  shall  have \nplenty  of  food  and  drink,  where  my  garments  may  shine,  where  no  work  and \nmuch  reward  shall  be  given  to  me,  and  where  1  shall  not  be  oppressed  by  the \nmountain  overhanging  me.\"  In  this  way  he  can  constitute  himself  lord  where \notherwise  he  would  remain  all  his  life  a  slave  and  mercenary,  wasting  away \nwith  hard  labour  and  scanty  food. \n\nMoreover,  as  you  have  now  perceived  that  man  rules  the  stars,  and  can \nfree  himself  from  a  malignant  planet  and  subject  himself  to  another  better  one, \nfrom  slavery  pass  by  virtue  to  freedom,  and  rescue  himself  from  the  prison  of \nan  evil  planet,  so  also  the  animal  man  who  is  the  son  of  Sol,  Jupiter,  Venus, \nor  Mercury,  can  withdraw  himself  from  that  benignant  planet  and  subject \nhimself  to  Saturn  or  to  Mars.  This  man  is  like  one  who,  fleeing  from  a \ncollege  of  religions,  and  being  tired  of  their  soft  life,  becomes  a  soldier,  or  in \nother  respects  a  man  of  no  esteem,  who  must  afterwards  spend  all  his  life  in \npain  and  care.  Such,  too,  is  the  rich  man,  who,  out  of  mere  levity,  wastes \nall  his  goods  unjustly,  gambling,  feasting,  keeping  evil  company,  until  at  last, \nwhen  all  is  gone,  he  comes  to  want,  and  in  miserable  conflict  with  discreditable \npoverty  he  deservedly  rouses  laughter  and  contempt  in  all,  so  that  you  hear \neven  from  the  boys  in  the  streets  :  \"  Look  at  yonder  worthless  man,  who, \nwhen  he  could  have  been  master,  scorned  dominion  and  preferred  to  be  a' \nslave,  a  beggar,  a  servant  of  servants,  so  that  he  cannot  now  even  aspire  to \nhis  dominion.\"  It  is  to  this  that  a  bad  star  or  a  bad  parent  has  led  him. \nHad  he  not  been  foolish  and  wicked,  he  would  not  have  left  to  the  stars  so \nunquestioned  a  dominion  over  himself,  but  he  would  ha\\e  struggled  against \nthem.  And,  although  of  himself  he  had  not  knov.n  how  to  fight  against  his \nstars,  yet  he  could  have  turned  his  mind  to  the  examples  of  other  men, \nthinking  thus  within  himself  :  \"See  how  rich  this  man  was;  but  bv  foolish \nand  shameful  enterprises  he  involved  himself  in  mere  poverty  !  \"  .Again, \n\"This  or  that  man  lived  splendidly,  and  without  any  great  bodily  labour  ; \nbut,  though  having  got  good  food  and  ample  pay,  he  was  not  able  to  bear  his \nfair  fortune.  Now  he  has  to  live  frugally  and  sordidly.  In  place  of  wine  he  has \nto  drink  water,  and  whilst  his  daily  labour  increases  his  income  is  diminished.\" \nHow  often  must  such  a  man  thus  address  himself  :  '\u25a0  What  have  I  done  ?  How \nhave  I  thrown  myself  headlong  down  by  wasting  prodigally  the  substance  I \nhad  collected  and  acquired?  Who  will  restore  it  to  me?  If  I  could  onlv \nrecover  what  I  have  lost,  quite  another  mode  of  life  should  be  begun,  and  so \nI  would  learn  wisdom  from  my   own   loss,  and  compensate  for  my  evil  deeds \n\n\n/ \n\nI  76      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nby  wiser  counsel  for  the  future.\"  But  it  is  well  to  know  that  nobody  grows \nwise  from  his  own  loss.  He  who  is  wise  has  learnt  wisdom  from  another's \nloss,  not  from  his  own.  He  who  has  wasted  his  substance  once  will  waste \nit  again.  He  who  perishes  once,  perishes  again.  He  who  once  throws  the \ndice  will  throw  them  again.  The  man  who  has  once  thieved  and  cheated  the \ngallows  tries  to  steal  a  second  time.  So  he  thus  thinks  within  himself  :  \"  My \nundertaking  has  succeeded  once  and  again,  why  should  it  not  succeed  a  third \nand  a  fourth  time?  If  God  has  once  restored  what  had  perished,  Ho  will \nrestore  it  a  second  and  a  third  time.  If  in  my  first  misery  I  have  not  been \ndeserted,  I  shall  not  be  in  my  second  or  my  third.\"  All  this  does  the  animal \nman  who  is  the  servant  and  slave  of  the  stars  ;  who  is  swayed  backwards  and \nforwards  by  the  stars  like  a  reed  in  the  waters.  This  is  the  reason  why  he \nhas  to  spend  his  life  in  misery  and  so  to  die  in  dishonour.  Who,  then,  would \nbear  so  disgraceful  a  slavery  and  not  extricate  himself  from  so  squalid  a \nprison?  For  by  bringing  to  bear  his  own  wisdom,  and  with  the  help  of  his \nstar,  anyone  can  free  himself.  Look  at  the  matter  thus  :  A  fowler,  relying  on \nhis  own  prudence,  and  by  the  assistance  of  his  star  conquering  another  star, \nhas  no  need  to  pursue  birds,  for  the  birds  will  follow  him,  and  though  their \nnature  rebel  they  will  fly  together  to  unaccustomed  places.  In  like  manner,  to \nthe  fisherman  at  his  ease  and  relying  on  his  wisdom,  the  fishes  will  swim  of \ntheir  own  accord,  so  that  he  can  catch  them  witii  his  hands.  The  hunter \nexerting  his  wisdom  by  means  of  his  star  so  collects  the  wild  beasts  that  he \nhas  no  need  to  pursue  them  ;  they  pursue  him,  contrary  to  the  guidance  and \nimpulse  of  Nature.     And  so  also  with  other  living  creatures. \n\nIn  order  to  grasp  these  things  it  must  be  remembered  that  stars  are  of \ntwo  kinds,  terrestrial  and  celestial.  The  former  belong  to  folly,  the  latter  to \nwisdom.  And  as  there  are  two  worlds,  the  lesser  and  the  larger,  and  the \nlesser  rules  the  larger,  so  also  the  Star  of  the  Microcosm  governs  and  subdues \nthe  celestial  star.  God  did  not  create  the  planets  and  stars  with  the  intention \nthat  they  should  dominate  man,  but  that  they,  like  other  creatures,  should \nobey  him  and  serve  him.  And  although  the  higher  stars  do  give  the  in- \nclination, and,  as  it  were,  sign  man  and  other  earthly  bodies  for  the  manner  of \ntheir  birth,  yet  that  power  and  that  dominion  are  nothing,  save  only  a \npredestined  mandate  and  office,  in  which  there  is  nothing  occult  or  abstruse \nremaining,  but  the  inner  force  and  power  is  put  forth  through  the  external \nsigns. \n\nBut  to  return  to  our  proposition  concerning  the  phvsical  signs  of  men  : \nknow  that  these  are  twofold,  like  indeed  in  outward  form,  but  dissimilar  in \npower  and  effect.  Some  are  from  the  upper  stars  oi  heaven  ;  others  from  the \nlower  stars  of  the  microcosm.  Every  superior  star  signs  according  to  birth \nup  to  mid-age.  That  signature  is  predestined,  and  is  not  without  its  own \npeculiar  force.  It  is  attested  by  a  man's  nature  and  condition  of  life.  But \nwhatever  the  lower  star  of  the  microcosm  signs  from  birth  has  its  origin  from \nthe  father  and  the  mother,  as  often  as  the  mother  affects  by  her  imagination  or \n\n\nConcerning  i/ie  Nature  of  Things.  177 \n\nappetite,  her  fear  or  dread,  the  unborn  child  in  her  body  with  supernatural \nsigns  by  means  of  their  own  close  contact.  These  are  called  mothers'  marks, \nor  uterine  marks.  We  have  spoken  of  these  before,  so  spare  ourselves  the \nlabour  of  repetition,  since  it  is  our  purpose  to  treat  of  physiognomical  signs \nalone,  among  which  we  understand  those  signs  of  men  the  like  whereof  neither \nthe  father  nor  the  mother  have  borne  in  their  body.  Of  this  class  are  black  or \ngrey  eyes,  too  small  or  too  large  ;  a  long,  crooked,  or  sharp-pointed  nose  ; \nhollows  in  the  jaws,  high  cheekbones,  a  flat  or  broad  nose,  small  or  large \nears,  a  long  neck,  an  oblong  face,  a  mouth  large  and  drawn  down  ;  hair  thick \nor  fine,  abundant  or  scanty,  black,  yellow,  or  red,  etc.  Of  these  signs,  if  one \nor  more  appear  in  a  man,  be  sure  that  he  will  not  lack  the  qualities  signified \nthereb)'.  Only  you  must  judge  them  according  to  the  rules  of  physiognomy, \nand  have  had  experience  in  the  art  of  signature,  according  to  which  you  can \njudge  a  man  by  outward  signs. \n\nDescending,  then,  to  the  practical  portion  of  our  subject,  let  us  repeat  a \nfew  of  these  signs  and  their  signification. \n\nBlack  eyes  not  only  denote  a  healthy  constitution,  but  also,  for  the  most \npart,  a  constant  mind  free  from  doubt  and  fear,  healthy  and  hearty,  truthful \nand  loving  virtue. \n\nGrey  eyes  are  the  sign  of  a  crafty  man,  ambiguous  and  inconsistent. \nWeak  eyes  denote  good  counsels,  clever  and  profound  deliberations,  and  so \non.  Bright  eyes,  which  turn  up,  down,  and  to  both  sides,  denote  a  false, \nclever  man,  who  cannot  be  deceived,  faithless,  shirking  work,  desirous  of \nease,  seeking  to  gain  his  livelihood  in  laziness,  by  gambling,  usury,  impurity, \ntheft,  and  the  like. \n\nSmall  eyes,  somewhat  deeply  sunk,  indicate  weak  sight,  and  often \nimpending  blindness  in  old  age.  .\\t  the  same  time,  they  denote  bra\\e  men, \nbellicose,  crafty,  and  adroit,  factious,  capable  of  enduring  misfortune,  and \nwhose  departure  from  life  is,  for  the  most  part,  of  a  tragic  character. \n\nLarge  eyes  denote  a  greedy,  voracious  man,  especially  if  they  project  far \nout  of  the  head. \n\nEyes  which  are  constantly  winking  indicate  weak  sight,  a  timid  and  care- \nful man.  Eyes  which  move  quickly  hither  and  thither,  under  the  glance  of \nmen,  indicate  an  amorous  heart,  provident,  and  of  quick  invention. \n\nEyes  continually  cast  down  show  a  reverential  and  modest  man. \n\nRed  eyes  show  a  bold,  brave  man. \n\nGlittering  eyes,  which  do  not  move  readily,  point  out  a  hero,  a  high- \nminded,  brave,  quick  man,  formidable  to  his  foes. \n\nLarge  ears  indicate  good  hearing,  retentive  memory,  attention,  diligence, \na  healthy  brain  and  head. \n\nDepressed  ears  are  a  bad  sign.  For  the  most  part  they  point  out  a  man \nwho  is  malicious,  fraudulent,  and  unjust.  They  indicate  bad  hearing,  treacher- \nous memory,  and  a  man  who  readily  exposes  himself  to  danger. \n\n\n178    The  Hermetic  and  Alcheviical  Writings  of  Paracelsus. \n\nA  long  nose  curved  downwards  is  a  good  sign.  It  denotes  a  strenuous, \nprovident  man,  occult  and  cruel,  but  still  just. \n\nA  flat  nose  indicates  a  malignant  man,  false,  lustful,  untruthful,  in- \nconstant. \n\nA  pointed  nose  indicates  a  changeable  person,  given  to  mockery. \n\n\u2022A.  long  nose  shews  a  man  slow  in  business,  yet  of  good  odour. \n\nHollow  cheeks  denote  a  talkative,  contemptuous,  contentious  person. \n\nAn  oblong  chin,  with  a  long  face,  shews  an  irritable  man,  one  who  is \nslow  at  his  work. \n\n.\\.  cleft  chin  shews  a  faithful  man,  officious,  of  abstruse  and  diversified \nspeech  ;  a  man  who  says  one  thing  and  means  another  ;  quick  at  anger,  yet \nrepenting  of  his  passion  ;  ingenious  and  inventive. \n\nA  large,  wide  mouth  shews  a  gluttonous  man,  insipid,  fatuous,  shameless, \nand  fearless.     A  small  mouth  indicates  the  contrary. \n\nLips  drawn  together,  when  the  upper  is  larger  than  the  lower,  shew  an \nirritable  man,  pugnacious,  courageous  ;  yet  for  the  most  part  of  heavy,  un- \nchaste character,  like  a  pig. \n\nLips  larger  below  shew  a  dense,  stupid,  slow  person. \n\nConcerning  the  hair  of  the  head  or  beard,  the  signs  are  not  very  plain, \nsince  experience  teaches  us  that-  this  can  be  marvellously  varied  according \nas  it  is  black,  yellow,  red,  or  white,  and  hoary,  or  curled.  So,  too,  hair \nis  rendered  soft  or  hard  according  to  people's  wish.  Hence  it  is  that  many \npersons,  who  are  in  other  respects  well-skilled  in  physiognomical  science,  are \nwoefully  deceived  when  they  rashly  pass  judgment  from  the  hair,  imputing  to \nthe  stars  what  should  rather  be  ascribed  to  men.  Still  it  cannot  be  denied \nthat  hair  firmly  fixed  on  the  head  shews  good  health,  both  of  the  head  and  of \nthe  whole  body.  This  is  why  people  who  buy  horses  pluck  their  tails  so  as  to \njudge  of  their  soundness.  So  swine  are  judged  by  their  bristles,  fish  from  their \nfins  and  scales,  a  bird  by  its  feathers,  and  so  on. \n\nIf  the  neck  is  unusually  long,  transcending  the  limits  of  Nature,  it  denotes \na  careful  man,  prudent  and  attentive. \n\nBroad  shoulders  and  back  shew  a  man  who  is  strong  for  carrying  and \nmoving  things.  Muscular  arms  also  shew  a  man  who  is  strong  and  robust \nin  beating,  thrusting,  throwing,  and  the  like. \n\nHard  hands  bespeak  a  laborious,  mercenary  man  ;  soft  hands,  the \ncontrary. \n\nA  short  body  and  long  legs  denote  a  good  runner,  one  who  is  easil)* \nsatisfied  with  food  and  drink,  but  generally  a  man  of  somewhat  short  life. \n\nLarge  and  conspicuous  veins  in  a  man  below  mid  age  signify  that  he \nis  full  of  blood  and  bodily  juices  ;  but  above  middle  age  they  denote  a  sickly \nman  who  is  still,  however,  vivacious. \n\nWith  reference  to  manners  and  gesture,  a  man  cannot  be  so  easily  known \nor  judged  from  these.  Experience  teaches  us  that  these  can  be  changed  every \nmoment,  so  as  to  deceive  the  signator,  and  lead  him  to  an  erroneous  judgment, \n\n\nConcerning  the  Nahire  of  Things.  i  79 \n\nThis  is  what  astronomers  hitherto  have  not  observed  with  sufficient  accuracy. \nThe  signator's  business  is  not  always  to  look  at  the  manners  and  actions,  but \nrather  at  other  bodily  signs  which  are  fixed,  and  cannot  by  any  artifice  be \ncounterfeited  or  changed.  For  if  red  hair,  motion  of  the  forehead  and  eye- \nbrows, frequent  agitation  of  the  mouth,  strong  and  deliberate  step,  and  light \nspirits,  indicate  of  necessity  a  generous,  active  man,  or  soldier,  such  as  any \none  could  easily  shew  himself  by  his  own  activity,  and  so  stand  better  when \nput  to  the  proof,  and  command  higher  pay,  so,  likewise,  must  judgment  be \npassed  on  other  manners  which  betoken  wisdom,  folly,  truth,  falsehood,  fortune, \nvictor)-,  and  the  rest. \n\nCOXCERXIXG   THE    ASTR.\\L    SiGNS    OF    ChIROM.\\NCY.* \n\nConcerning  the  signs  of  chiromancy  it  should  be  held  that  they  arise \nfrom  the  higher  stars  of  the  seven  planets,  and  all  of  them  ought  to  be  learnt \nand  judged  from  the  seven  planets.  Now,  Chiromancy  is  a  science  which  not \nonly  inspects  the  hands  of  men,  and  from  their  lines  and  wrinkles  makes  its \njudgment,  but,  moreover,  it  also  considers  all  herbs,  woods,  flints,  earths, \nand  rivers  \u2014in  a  word,  whatever  has  lines,  veins,  and  wrinkles.  But  neither \nis  this  science  free  from  its  errors,  which  astronomers  have  alleged  against  it. \nFor  they  have  assigned  the  fingers  of  both  hands  to  the  planets  and  the \nprincipal  stars,  when,  notwithstanding,  there  are  on  one  hand  only  five  fingers \nbut  on  both  hands  ten,  while  the  planets  are  only  seven  in  number.  How \ncan  these  things  be  made  to  agree  ?  Now,  if  there  were  seven  fingers  on \neach  hand,  then  it  might  be  possible  to  assign  a  finger  to  each  of  the  planets. \nIt  happens,  indeed,  very  often  that  a  man  only  has  seven  fingers  on  his  two \nhands,  the  others  being  lost  by  some  accident.  But  still  the  stumps  exist, \nand,  moreover,  the  persons  were  not  born  in  this  way,  so  this  matter  has  no \nrelevance  here.  Besides,  if  it  did  so  happen  that  a  man  was  born  with  seven \nfingers  either  on  one  hand  or  on  both,  that  would  be  a  monstrous  birth,  not \naccording  to  Nature,  and  therefore  not  to  be  assigned  to  the  stars.  So  here, \nagain,  no  comparison  can  be  instituted.  It  would  have  been  better,  then, \nthat  the  planets  should  cast  lots  and  see  which  two  ought  to  retire.  This, \nhowever,  could  not  be  done,  because  the  planets  had  neither  dice  nor  lots  up \nin  the  firmament  ;  so  one  wonders  who  took  it  upon  him  to  allot  the  planets \nby  name,  giving  the  thumb  to  Venus,  the  index  finger  to  Jupiter,  the  middle \n\n\n\u2022  It  is  a  great  error  to  suppose  that  chiromancy  is  concerned  only  with  the  hands,  for  it  includes  the  significance  of  the \nlines  upon  the  entire  body.  Nor  is  it  confined  to  the  body  of  man,  for  it  deals  also  wth  the  trunks  of  trees,  and  with  the \ntracery-  upon  the  leaves  of  trees.  E\\-cr>-  peculiarity  of  line,  whether  in  leaves  or  in  human  hands,  has  its  speci.al  meaning. \nXo  man  deserves  to  be  called  a  doctor  who  is  ignorant  of  chiromancy,  because,  for  example,  the  presence  upon  the  hand \nof  those  lines  which  are  called  tinea  archilectce.  indicate  that  the  person  will  be  likely  to  die  of  the  colic  ;  but  then \nthere  are  certain  leaves  which  possess  corresponding  lines,  and  these  leaves  are  the  cure  of  colic.  So  also  the  linta \nancorn  is  the  line  of  apoplexy,  and  this  line  is  found  in  the  acorus  {i.f.,  the  sweet  flag),  which  is  a  medicine  of \napoplexy.  .  .  .  Thus  by  the  same  sign  Nature  indicates  the  existence  of  the  disease  and  its  remedy.  But  the \nphj-sician  who  is  ignorant  of  the  sign  is  ignorant  of  ever>'thing.  But  as  physiognomy  is  both  outward  and  inward,  so \nthere  is  an  internal  and  external  chiromancy,  and  that  which  is  without  is  an  evidence  of  that  which  is  within.  \u2014 ^i/i> \nAlii  Libri  de  Fod^i^ricis  Morhii,  Lib.  I.  I  have  frequently  indicated  that  chiromancy  is  the  invenlress  of  arts,  if  it \nbe  cabalistic.illy  tre.itcd.\u2014 /)/  f  aU.  Lib.  II..  I'rr/. \n\nX2 \n\n\ni8o     The  Hermetic  arid  Alchemical  Writitigs  0/  Paracelsus. \n\nfinger  to  Saturn,  the  ring  finger  or  medicus  to  the  Sun,  and  the  little  finger  to \nMercury.  Meanwhile,  Mars  and  the  Moon  were,  so  to  say,  banished.  Would \none  be  surprised,  then,  if  in  righteous  indignation  Mars  bade  his  sons  kill  th.^t \nallotter,  or  keep  up  continual  strife  with  him  :  or  who  would  wonder  if  the \nMoon  weakened  his  brain,  or  took  his  wits  awaj'  altogether  ?  And  this  is  the \nfirst  error  which  we  say  has  been  committed  in  chiromancy. \n\nThe  second  mistake  is  this.  It  often  happens  that  the  original  natural \nlines  of  the  hands  are  changed  by  injuries  or  chance  accidents,  or  become  larger \nor  smaller,  or  appear  in  other  places.  It  is  just  as  if  a  road  were  blocked  with \nsome  obstacle,  or  covered  by  a  mountain  falling  on  it,  or  destroyed  by  an \ninundation.  Men  would  make  another  road  near  it.  So  with  the  old  lines \nof  the  hand.  Sometimes  when  wounds  or  ulcers  have  healed,  along  with  the \nnew  flesh  new  lines  come  into  existence,  and  the  old  ones  are  altogether \nblotted  out.  In  the  same  way,  by  hard  work  lines  are  obliterated,  or  those \nwhich  were  there  originally  enlarged.  Then  the  same  thing  happens  as  with \ntrees.  If  the  growing  tree  puts  forth  many  leaves,  a  number  of  them  are  cut \noff  and  the  tree  is  enlarged  in  size. \n\nAnd  now  let  us  pass  on  to  the  practical  part  of  this  science  of  chiro- \nmancy, and  in  a  few  words  disclose  our  opinion.  I  would  have  you  know \nthat,  so  far  as  relates  to  hands,  I  make  no  change  therein,  but  I  acquiesce \nwith  the  observations  and  descriptions  of  the  ancients.  But  in  this  practical \nchiromancy  I  have  undertaken  to  write  only  of  those  matters  which  the \nancients  have  not  mentioned,  as  concerning  the  chiromancy  of  herbs,  woods, \nstones,  and  the  like.  And  first  it  should  be  remarked  that  all  herbs,  of  what- \never kind  they  are,  belong  to  one  and  the  same  chiromancy.  If  their  lines \nare  unlike,  and  appear  greater  or  less  in  some  than  in  others,  this  is  through \ntheir  age.  VVe  expressly  avow  that  the  chiromancy  of  herbs  confers  no  other \nadvantage  beyond  enabling  us  to  know  the  age  of  any  herb  or  root. \n\nSomeone  in  arguing  may  urge  and  assert  that  no  herb  as  long  as  it \nadheres  to  its  root  can  be  more  than  four  or  at  the  most  five  months  old,  that  is, \nreckoning  from  May  to  autumn,  after  which  time  every  herb  perishes  and \ndrops  away  from  its  root.  To  this  I  answer  that  a  unique  virtue  exists  in \nthe  root,  which  is  the  first  essence  and  spirit  of  the  herb,  from  which  the \nherb  is  born  and  sustained  to  its  predestined  time,  and  so  is  exalted  right  up \nto  the  production  of  the  seed.  And  this  is  the  sign  or  indication  that  the \nvirtue  goes  back  again  into  the  root,  and  thus  the  herb  withers.  But  as  long \nas  that  spirit,  which  is  the  supreme  force  of  the  herb,  remains  in  the  root, \nevery  year  that  herb  is  renewed,  unless  it  happens  that  the  spirit  is  taken  away, \nand  withers  along  with  the  herb.  Then  for  that  herb  there  is  no  renovation. \nThe  root  is  dead,  and  no  longer  has  life  in  it.  But  how  that  spirit  is  taken \naway  with  the  herb  from  the  root,  or  with  the  root  from  the  earth,  so  that  its \nvirtue  goes  back  either  into  the  root,  or  from  the  root  into  the  earth,  must  not \nbe  discussed  in  this  place.  It  is  Nature's  sublime  mystery,  not  to  be  put  forth \nfor  the  benefit  of  sophistical  physicians,  for  whom  such  secrets  are  not  only  a \n\n\nConcerning  the  Nature  of  Things.  i8i \n\nmockery   but   a  cause   of  contempt.       What  we   here   omit   we   will  give  in \nthe  Herbar)'.* \n\nThe  youngfer  and  less  full  of  years  herbs  are  the  more  do  they  excel  in \ntheir  force  and  their  faculties.  For  just  as  man  is  enervated  by  old  age,  and \nfails  in  his  natural  powers,  so  also  is  it  with  herbs. \n\nBut  in  order  to  know  vv'hat  is  the  chiromancy,  and  what  the  age,  of  herbs \nand  similar  bodies,  long  experience  is  required,  since  the  number  of  years  is \nnot  written  upon  them  but  has  to  be  divined  solely  by  chiromancy,  as  we  have \nsaid.  Now  chiromancy  supplies,  not  numbers,  not  letters,  not  characters, \nonly  lines  and  veins  and  wrinkles,  as  a  means  of  reckoning  the  age.  The \nolder  anything  is  the  larger  and  more  visible  are  the  lines  exhibited,  and  the \nvirtue  and  operation  of  the  thing  are  less  active.  For  as  a  disease  of  one \nmonth  or  one  year  is  more  easily  cured  than  one  of  two,  three,  four,  five \nmonths  or  3-ears,  so  a  herb  of  one  year  more  quickly  cures  its  disease  than  one \nof  two  or  three  years.  And  on  this  account  for  old  ills  young  herbs  and  those \nwhich  have  fewer  years  should  be  given,  but  for  recent  ailments  old  herbs  and \nmedicines  should  be  administered.  For  if  old  be  joined  to  old,  the  blind  leads \nthe  blind  and  both  fall  into  the  ditch.  This  is  the  reason  why  many  medicines \nare  inoperative. \"  They  are  in  the  body  and  they  fill  the  limbs,  but  only  as  mud \nsticks  to  the  shoes.     Hence  the  diseases  are  often  doubled.    \u2014 \n\nNow  here  is  a  matter  which,  up  to  this  time,  has  never  been  thought  out \nby  unskilled  sophists,  while  by  their  ignorance  the)'  have  lost  more  patients \nthan  they  cured.  The  very  first  thing  you  physicians  ought  to  know  is  that \nthe  medicine  must  always  be  younger  than  the  disease,  in  order  that  it  may \nget  the  better  of  it,  and  be  stronger  in  expelling  it.  If  the  medicine  be  more \npowerful  than  the  disease,  the  disease  will  be  expelled,  as  fire  will  he  extin- \nguished by  water.  If  the  disease  be  more  powerful  than  the  medicine,  that \n\u25a0Tiedicine  turns  into  a  poison,  and  afterwards  diseases  are  redoubled  and  made \nmore  severe.  Thus,  if  the  disease  be  of  iron,  the  medicine  must  be  steel. \nSteel  cannot  be  conquered  by  iron.  The  more  powerful  conquers,  the \nweaker  is  subdued. \n\nAlthough,  therefore,  it  was  no  part  of  my  original  plan  to  write  in  this  place \nanything  about  medicine,  still,  for  the  sake  of  true  and  genuine  physicians,  I \ncould  not  pass  bj-  these  matters  in  silence. \n\nCON'CERNING    MINERAL    SiGNS. \n\nMinerals  and  metals,  apart  from  fire  and  dry  material,  show  their  indica- \ntions and  signs  which  they  have  received  at  once  from  the  Archeus  and  from \nthe  higher  stars,  each  one  telling  its  genus  by  differences  of  colour  and  of \nearth.  The  mineralof  gold  differs  from  the  mineral  of  silver.  So  the  mineral \nof  silver  differs  from  the  mineral  of  copper.     The   mineral  of  copper  differs \n\n\u2022  The  Hfrharius  Theofifirasti,  concerning  ihe  virtues  of  her>>s,  roots,  and  seeds,  etc.,  will  be  found  in  the  second \nvolume  of  the  Geneva  folio.  It  is  an  incomplete  treatise  which  discusses  the  virtues  of  black  hellebore,  persicaria, \ncommon  salt,  carduus  angelictis,  corals,  and  the  magnet.  The  portions  of  this  treatise  to  which  reference  is  made \n.ibove.  and  asain  upon  p.   i2o,  arc  .ipparcntly  in  the  missing  fragment*. \n\n\n1 82       The  Hermetic  and  Alchemical  Writings  oj  Paracelsus. \n\nfrom  the  mineral  of  iron.  So  also  that  of  iron  from  that  of  tin  and  of  lead. \nAnd  so  with  the  rest.  None  can  deny,  then,  that  b_v  means  of  chiromancy  all \nminerals  and  metallic  bodies  of  mines,  which  lie  hid  in  secret  places  of  the \nearth,  may  be  known  from  their  external  signs.  That  is  the  chiromancy  of \nmines,  veins,  and  lodes,  by  which  not  only  those  things  which  are  hidden \nwithin  are  brought  forth,  but  also  the  exact  depth  and  richness  of  the  mine \nand  yield  of  metal  are  made  manifest.'  Now,  in  this  chiromancy  three  things \nafe  necessary  to  be  known,  the  age,  depth,  and  breadth  of  the  veins,  as  was \nsaid  just  now  in  the  case  of  herbs.  For  the  older  its  veins,  the  richer  and  more \nabundant  in  metals  is  the  mine.  On  this  subject  one  would  reason  that  all \nmetals,  so  long  as  they  remain  in  their  matrix,  so  long  do  they  continually \nincrease.  Whence  this,  too,  is  clear,  that  any  growing  thing,  even  when \nplaced  outside  its  matrix,  cannot  grow  less,  but  is  thereupon  increased,  that \nis,  multiplied,  and  goes  on  growing  in  substance,  measure,  and  weight  up  to \nits  predestined  time.  This  predestined  time  is  a  third  part  of  the  destined \nage  of  all  minerals,  vegetables,  and  animals,  which  are  the  three  chief  genera \nof  all  terrestrial  things.  That  which  is  still  in  its  matrix  grows  until  the \nmatrix  itself  dies.  For  there  is  a  predestined  period  of  living  and  dying,  even \nfor  the  matrix,  provided  only  it  be  subjected  to  the  external  elements.  That \nwhich  is  not  so  subjected  has  no  period,  no  terminus,  other  than  the  elements \nthemselves  have,  together  with  which,  at  the  last  day,  which  is  the  eod  of \nthose  elements,  it  will  perish.  Hence  it  follows  that  all  things  which  are \nbelow  the  earth  are  in  the  least  possible  degree  subjected  to  the  elements. \nFor  they  feel  neither  heat  nor  cold,  moisture  nor  drought,  wind  nor  air,  by \nwhich  they  may  be  destroyed.  Bodies  so  situated,  therefore,  cannot  decay, \nnor  do  they  gather  rust  and  corruption,  nor  perish,  so  long  as  they  remain \nbelow  the  earth  in  their  own  chaos.  This  relates  so  far  to  metals  and  stones, \nbut  it  applies  also  to  men,  many  of  whom  have  supported  themselves  for  a \nhundred  years  in  mountain-caves,  as  did  the  giants  and  the  pigmies,  con- \ncerning each  of  which  I  have  written  a  book.* \n\n\u2022  Men  of  abnormal  height,  who,  however,  are  nalur-ally  begotten,  are  distinguished  by  Paracelsus  from  another \ngenus  of  giants  who  belong  to  a  wholly  different  order  of  existence.  Concerning  the  generation  of  giants  and  dwarfs, \nit  is  to  be  understood  that  giants  are  born  of  sylphs  and  dwarfs  of  pigmies.  These  beget  various  monsters,  and  it \nshould  be  noted  that  both  gi.ints  and  dwarfs  are  possessed  of  remarkable  strength.  They  are  not  a  tusus  notHrtt,  but \narc  the  product  of  a  singular  counsel  and  admonition  of  God.  They  deserve  consideration  on  account  of  the  gieat \nachievements  they  accomplish.  Moreover,  being  monsters,  produced  in  a  singular  manner  by  God,  they  finish  without \noffspring  as  to  body  and  blood.  Their  parents  have  not  the  same  kind  of  soul  as  themselves.  They  are  the  offspring  of \n.animal  men,  and  hence  it  follows  that  they  have  derived  no  souls  from  their  parents,  although  they  have  performed \nmany  great  deeds,  have  studied  the  truth,  and  h.ave  accomplished  many  other  things,  from  which  the  possession  of  a \nsoul  might  be  argued.  God,  had  he  so  willed,  could  have  endowed  these  creatures  with  souls,  as  is  shewn  by  the  union \nof  man  with  God,  and  of  the  nymphs  with  man.  Whatsoever  good  deeds  they  may  perform  they  are  not  on  that \naccount  partakers  of  salvation.  While  it  is  impossible  to  give  a  clear  account  of  the  way  in  which  such  monsters \noriginate,  it  may  be  compared  to  the  generation  of  erratic  stars  and  comets  in  the  firmament,  and  it  is  .actually  the \n\nresult  of  a  bizat-re  conjunction  in  the  firmament  of  the  Microcosm Pygmies,  like  other  creatures  of  this \n\nkind,  that  is,  like  nymphs,  sylphs,  and  salamanders,  are  not  of  the  generation  of  Adam,  though  they  bear  the  likeness \n\nof  men,  but  .are  equally  diverse  from  humanity  and  from  all  animals Pygmies  and  ^tnxi  are  regarded \n\nas  spirits,  and  not  such  creatures  .as  they  appear.  But  it  should  be  understood  that  they  .are  what  they  seem  to  be, \nnamely,  beings  of  flesh  and  blood.  At  the  same  time,  they  are  as  agile  and  swift  as  a  spirit.  They  know  all  future, \npresent,  and  past  things,  which  are  not  present  to  the  eyes  themselves,  but  are  hidden.  Herein  they  serve  man  by \nrevelations,  premonitions,  etc.  They  have  reason  in  common  with  man,  save  only  the  soul.  They  have  the  knowledge \nand   the  reason  of  spirits,  if  we  except   those  things  which  pertain  to  the  nature  of  God.     Endowed  with  such  great \n\n\nConcerning  the  A\\ituye  of  Tliinas.  183 \n\nIn  pursuit  of  our  present  purpose,  then,  I  pass  on  to  a  very  brief \npractical  exposition  concerning  the  chiromancy  of  mines.  The  deeper  and \nbroader  the  veins  are,  the  older  they  may  be  known  to  be.  When  the  tracts \nof  the  veins  are  stretched  to  a  very  long  distance,  and  then  gape,  it  is  a \nbad  sign.  For  as  the  courses  of  the  veins  gape,  so  the  mines  themselves \ngape,  which  fact  they  indicate  by  their  depth.  .Although  sometimes  good \nmines  are  found  with  a  very  deep  descent,  they  for  the  most  part  vanish \nmore  and  more,  so  that  they  cannot  be  worked  without  great  expenditure  of \ntoil.  But  where  those  veins  are  increased  by  other  accessory  ones,  or  in  any \nother  way  are  frequently  cut  off,  that  is  a  fortunate  sign,  indicating  that  the \nmines  are  good  not  only  on  the  surface,  but  that  they  increase  in  depth  and \nare  multiplied,  so  that  they  are  rendered  rich  mines,  and  yield  most  ample \ntreasure. \n\nIt  is  not  altogether  beside  the  subject  that  many  metallurgists  praise \nthose  mines  whose  course  is  straight  down,  and  which  verge  from  east  to \nwest.  But  then  reasoning  and  experience  in  the  mines  themselves  also  teach \nus  that  very  often  veins  which  stretch  from  west  to  east,  or  from  south  to \nnorth,  or,  contrariwise,  from  north  to  south,  abound  in  metal  no  less  than \nothers.  No  one  vein,  then,  is  to  be  preferred  before  another,  nor  is  there  any \nneed  of  further  discussion  on  this  point. \n\nThen  with  regard  to  those  signs  which  concern  the  colours  of  minerals \nand  inner  earth,  one  may  dispose  of  them  briefly.  When  miners  come  upon \nclayey  soil,  from  which  issues  a  vein  of  pure  and  fresh  metal,  that  is  a  very \ngood  sign,  indicating  that  the  metal  of  which  this  is  a  vein  is  now  not  far  off. \n\nIn  like  manner,  if  the  earth  which  is  dug  out  lacks  metal,  indeed,  but  is \nfat,  and  of  a  white,  black,  clayey,  red,  green,  or  blue  colour,  then  that,  too, \nis  a  favourable  sign  of  good  metal  lying  hid  there.  Then  the  work  which  has \nbeen  begun  should  be  briskly  carried  on,  and  no  pause  be  made  in  the  digging. \nMetallurgists  especially  regard  brilliant,  glittering,  and  primarj- colours,  as  are \ngreen  earth  or  chrysocolla,  copper  green,  lazurium,  cinnabar,  sandarach,  auri- \n\npowers,  they  lead  and  attract  man  to  make  experiments  and  to  believe  about  Hint.  Wherefore  God  halli  produce'l \nthem  that  man  may  learn  from  his  acquaintance  with  them  what  great  things  God  works  in  those  creatures.  Gnomes \n(i.r.,  pigmies)  are  like  unto  men,  but  of  stunted  stature.     They  are  about  half  the  size  of  man,  or  a  little  t.illcr.   .     .     . \n\nThe  devil  at  times  enters  into  gnomes  and  ministers  unto  them If  the  gnomes  have  once  bound  themselvc> \n\nto  our  service,  ihcy  abide  by  their  bargain,  but  they  require  to  be  served  in  turn,  and  those  things  ought  to  be  given  to \nthem  which  they  request.  If  the  pacts  into  which  we  enter  with  them  are  fullillcd  on  our  part,  they  remain  sure, \nconstant,  and  faithful  in  their  office,  especially  in  obtaining  money.  For  the  gnomes  abound  in  money,  which  they  coin \nthemselves.  You  must  understand  this  as  follows  :  The  spirit  has  whatsoever  it  wishes,  for  if  a  gnome  desires  a  certain \nsum  of  money,  he  obtains  it  and  h.as  it.  In  this  manner  they  give  money  to  many  men  inhabiting  the  mountains  to \npersuade  them  to  go  away  again.  The  lot  of  man  is  very  hard.  To  hope  or  to  wish  will  profit  him  nothing,  and  he \nmust  work  for  all  he  wants  ;  but  the  gnomes  have  wh.ilever  they  seek  without  .any  labour  in  getting  or  preparing \n\nit Concerning  their  d.iy  and  night,  their  sleeping  and  waking  hours,  the  case  is  ex.actly  the  same  with  them \n\nas  with  men.  Moreover,  they  have  a  sun  and  a  firmament  no  less  than  we  have,  that  is,  the  gnomes  have  the  earth \nwhich  is  their  chaos.  This  is  to  them  only  as  our  atmosphere  ;  it  is  not  as  earth  to  them  in  our  sense.  Hence  it  follows \nthat  they  see  through  the  earth  just  as  do  we  through  the  air,  and  the  sun  shines  for  them  through  the  earth  as  it  doc> \nfor  us  through  the  air.  For  they  have  the  sun.  the  moon,  and  the  whole  firmament  before  their  eyes.  c\\cn  as  have  wc \nmen.  .  .  .  The  gnomes  dwell  in  the  mountain  chaos  in  which  they  construct  their  dwellings.  Hence  it  is  that  very \noften  arches,  caves,  and  other  simitar  constructions  .-ire  found  in  the  earth,  about  a  cubit  in  height,  the  work  of  these \n\nmen,  and  their  habitation The  gnomes  pass  through  solid  rocks  or  walls  like  spirits,  fcr  all  these  things  arc \n\nto  them  chaos,  that  is.  nothing The  more  cr.xss  the  chaos,  the  more  subtle  is  the  creature,  and  vice  Vfry>f. \n\nThe  gnomes  have  a  crass  chaos  and  arc  therefore  subtle.     /V  ryt^mtrU  et  Saiiitiiamtris. \n\n\n184     Till'  Hermetic  and  Alchemical  Writings  0/  Paracelsus. \n\npigment,  litharge  of  gold  and  silver,  etc.  Nearly  every  one  of  these  points \nout  some  special  metal  and  mineral.  Copper  green,  chrysocolla,  and  green  earth \nindicate  generally  copper.  So,  too,  lazurium,  or  white  arsenic,  or  litharge  of \nsilver,  mark  copper  metal.  So  cinnabar  and  sandaracha  point  out  sometimes \ngold,  sometimes  silver,  or  the  two  together  in  combination.  In  the  same  way, \nauripigment,  red  sulphur,  or  litharge  of  gold,  for  the  most  part  portend  gold. \nSo,  too,  when  chrysocolla  with  lazurium,  or  lazurium  with  chrysocolla  and \nauripigment,  are  found  mixed  and  combined,  excellent  and  rich  minerals  are \ngenerally  indicated.  When  stones  and  earths  of  a  ferruginous  colour  are  seen \nthey  certainly  designate  iron  mineral. \n\nIt  should  be  remarked  that  it  sometimes  happens  the  Archeus  of  the  earth \noccasionally  thrusts  forth,  and,  as  it  were,  eructates  from  the  lower  earth  some \nmetal  or  other  through  a  hidden  burrow.  That  is  a  good  sign  when  it  appears. \nDiggers,  therefore,  should  not  relax  their  labours  in  face  of  such  a  sure  and \nremarkable  hope  of  hidden  metal.  If,  moreover,  slight  metallic  foliage,  like \ntalc,  adheres  to  the  stones  or  rocks,  it  is  a  sure  and  a  good  sign. \n\nThen  as  to  coruscations.  These  should  be  carefully  and  closely  watched. \nThey  are  most  certain  signs  that  lodes  of  some  particuliar  metal  exist,  also  of \ntheir  extent,  and  of  that  special  kind  of  metal.  Here,  too,  it  should  be  remarked, \nthat  metals  of  this  kind  have  not  yet  come  to  perfect  maturity,  but  are  still  in \ntheir  first  essence.  In  whichever  direction  the  coruscation  extends,  in  that \ndirection  also  extends  the  metallic  lode. \n\nThen,  too,  it  must  be  known  that  the  coruscation  is  threefold  in  colour,  as. \nfor  instance,  white,  yellow,  and  red,  for  example,  like  white  Luna.  In  this  way \nall  the  metals  which  they  indicate  to  us  are  recognised.  A  white  coruscation \npoints  out  white  metals,  such  as  tin,  lead,  silver.  A  red  coruscation  denotes \nred  metals,  like  copper  and  iron.  A  yellow  coruscation  reveals  golden  metals. \nAdd  to  this  that  a  slight  and  subtle  coruscation  constitutes  the  best  sign.  It  is \njust  as  you  see  in  the  case  of  trees  ;  where  there  are  fewer  flowers  you  get \nbetter  fruit.  So,  too,  small  and  subtle  coruscations  indicate  subtle  and \nexcellent  metals,  and  vice  versa.  In  addition  to  this,  it  should  be  known  that \nso  long  as  these  eff\"ulgences  appear,  be  they  great  or  small,  of  this  colour  or \nof  that,  the  metal  is  not  yet  perfect  and  matured  in  its  ore,  but  still  exists  in  its \nfirst  essence,  like  the  man's  sperm  in  the  matrix  of  the  woman. \n\nNow  let  us  explain  what  this  coruscation  is.  It  appears  sometimes  during \nthe  night  in  mines  like  scintillating  fire,  just  as  gunpowder,  scattered  in  a \nlong  train  and  when  lighted  at  one  end,  exhibits  a  protracted  fire.  In  the \nsame  way,  this  coruscation,  or  scintillation,  is  borne  along  its  own  track,  some- \ntimes from  east  to  west,  or,  contrariwise,  from  vilest  to  east,  from  south  to \nnorth,  or  rice  versa.  And  so,  a  straight  line  drawn  from  any  hour  or  part  of \nthe  mountain  map  towards  the  nearest  hour  opposite,  divides  into  two  parts \nllie  map  which  is  marked  off  into  twenty-four  hours  or  parts. \n\n;\\11  these  coruscations,  whenever  they  appear,  afford  most  reliable  indica- \ntions of  metallic  lodes,  so  that  from  them  may  he  recognised  the  metals  too \n\n\nConcerning  the  Nature  of  Things.  185 \n\nas  certain  gifts  of  God  coming  out  of  the  earth.  For  whatever  God  has \ncreated  for  the  use  of  men  that  He  has  put  in  man's  hands  as  a  property,  so \nthat  it  should  not  remain  hidden.  And  although  He  has  created  it  hidden,  yet \nHe  has  added  these  particular  outward  signs  leading  to  investigation.  Here \nHis  marvellous  predestination  ought  to  be  recognised.  Just  in  the  same  way, \nmen  themselves,  if  they  bury  treasure,  mark  the  place  by  the  addition  of  some \nsure  signs.  They  bury  them  at  landmarks,  or  statues,  or  fountains,  or  some \nother  object,  so  that,  if  need  be,  they  themselves  can  find  them  again  and  dig \nthem  up.  The  old  Chaldeans  and  Greeks,  if  in  time  of-  war  they  feared  siege \nand  exile,  buried  their  treasures,  and  only  marked  the  place  by  proposing  to \nthemselves  a  certain  fixed  day,  hour,  and  minute  of  the  year.  They  waited \nuntil  the  sun  or  the  moon  cast  a  shadow  there,  and  in  that  spot  they  hid  or \nburied  their  treasures.  This  art  they  called  Sciomancy  or  the  Art  of  Shadows. \nFrom  these  studies  of  shadows  many  arts  arose,  and  manj-  occult  matters \nwere  revealed,  as,  for  example,  the  methods  by  which  all  spirits  and  sidereal \nbodies  might  be  distinguished.  These  are  the  infallible  cabalistical  signs  ; \nand  should  be  carefully  watched. \n\nYou  must  take  particular  care,  however,  not  to  let  yourselves  be  beguiled \nby  di%'inations  obtained  through  uncertain  arts.  These  are  vain  and  mislead- \ning ;  and  among  the  first  of  them  are  the  divining  rods,  which  have  deceived \nmany  miners.*  If  they  once  point  out  rightly,  they  deceive  ten  or  twenty \ntimes.  In  like  manner,  no  confidence  should  be  placed  in  other  deceitful  signs \nof  the  devil,  which  appear  by  night  or  at  unseasonable  times,  out  of  the  way \nof  Nature,  such  as  are  spectres,  visions,  and  the  like.  Be  sure  that  the  devil \ngives  these  signs  merely  from  fraud,  and  with  intent  to  trick  you.  No  temple \nis  ever  built  where  the  devil  does  not  have  his  chapel  ;  no  chapel  where  he \nhas  not  his  altar.  Good  seed  is  never  sown,  but  he  sows  tares  along  with  it. \nThat  is  the  meaning  of  visions  and  supernatural  apparitions,  the  same  in  all, \nbe  it  in  crystals,  mirrors,  waters,  or  the  like.  The  ceremonial  necromancers \nhave  foully  abused  the  commandment  of  God  and  the  light  of  Nature  itself  in \nthis  way.  Visions,  however,  are  not  altogether  to  be  rejected.  They  have \ntheir  place,  but  only  when  produced  by  a  different  method.  We  are  now  no \nlonger  living  in  the  first  but  in  the  second  generation.  By  us  Christians  then, \nin  our  regenerate  state,  ceremonies  and  conjurations  are  no  longer  to  be  used, \nas  the  ancients  used  them  in  the  Old  Testament,  for  these  people  were  living \nin  the  first  generation.  These  men  were  foreshadowings  for  us  who  were  to \nlive  under  the  New  Testament.  Whatever,  therefore,  the  ancients,  under  the \nOld  Testament,  or  the  first  generation,  accomplished  by  means  of  ceremonies \nand  conjurations,  all  these  things,  we  Christians,  who  belong  to  the  second \ngeneration,  and  live  under  the  New  Testament,  ought  to  obtain  by  prayer, \nthat  is,  we  should  seek  it  in  faith  by  praying,  knocking,  and  asking.  In  these \nthree  primary  points  consists  the  whole  foundation  of  magical  and  cabalistical \n\n\u2022  Elsewhcr\u00bb.'Panicelsus  says  that  it  is  faith  which  turns  and  direcLs  the  divin.-uory*  rod  in  the  hand.--/?^  Origins \nMrriorriirt  hn'ssihifium.  Lib.  I. \n\n\n1 86     The  Hermetic  and  Alchemical  Writi7igs  0/  Paracelsus, \n\nscience,  by  which  we  can  gain  all  we  desire,  so  that  to  us  as  Christians  nothing \nshall  be  impossible.  Having  written,  however,  much  about  this  in  the  book \non  Visions,*  and  other  cabalistical  institutions,  I  forbear  to  repeat  it  here.  See \nhow  wonderfully,  in  His  love  for  us,  Christ,  the  Son  of  God,  works  in  us, \nfaithful  Christians,  by  means  of  His  angels,  and  how  fraternally  He  associates \nwith  us.  We  are  very  angels,  and  members  of  Christ,  since  He  is  our  head, \nthat  is,  He  lives  in  us,  that  so  we  may  live  in  Him,  as  is  handed  down  in  the \nbooks  on  The  Lord's  Supper,  f \n\nBut  to  return  to  our  subject  of  mineral  signs,  and  especially  to  the \ncoruscations  from  metallic  veins.  Know  that  as  all  metals  which  are  still \nin  their  first  essence  exhibit  their  coruscations,  that  is,  their  signs,  so  also \nthe  Tincture  of  the  Philosophers,  which  transmutes  all  imperfect  metals  into \ngood  silver  or  gold  (white  metals  into  silver,  red  into  gold),  removes  all  these \nparticular  signs,  such  as  coruscations,  if  it  be  astrally  perfected  and  prepared. \nFor  as  soon  as  ever  a  little  morsel  of  it  is  thrown  into  the  fused  metal,  so  that \nthe  two  meet  in  the  fire,  a  natural  coruscation  or  brightness  arises,  just  as \nfine  gold  or  silver  flashes  in  the  vat  or  vessel,  which  is  a  sign  that  this  gold \nor  silver  is  free  and  purified  from  all  admixture  of  other  metals.  But  how  our \nPhilosophic  Tincture  is  rendered  astral  is  a  thing  that  ought  to  be  learnt. \nEvery  metal,  so  long  as  it  lies  hid  in  its  first  essence,  has  its  own  peculiar \nstars.     Gold  has  the  stars  of  the  sun  ;  silver  the  stars  of  the  moon  ;  copper \n\n*  Natural  sleep  Is  the  rest  of  the  hody,  which  recuperates  its  wasted  energies.  Now  the  day  pertains  to  bodies, \nnight  to  spirits  ;  bodies  work  in  the  day,  spirits  at  night.  The  sleep  of  the  body  is  the  waking  time  of  the  spirit,  for  the \ntwo  cannot  operate  together,  being  contraries,  and  mutually  incompatible  tilings.  Whatsoever  is  done  by  the  body  during \nsleep  is  really  performed  by  the  spirit.  For  some  speak  and  give  answers  in  their  sleep  ;  some  arise  and  walk  therein, \nbut  all  tliis  is  done  by  the  spirit  governing  the  body.  Hence  it  happens  that  if  such  a  man  be  called  by  his  name,  he \nwakes  up  because  the  spirit  in  him  is  terrified  by  being  called  by  the  name  of  the  man,  for  spirits  are  no  less  terrified  by \nThe  voice  of  a  man  than  are  men  by  the  voice  of  a  spirit.  The  man  in  baptism  receives  a  name,  but  not  so  the  spirit. \nTherefore  the  spirit  is  terrified  when  the  man  is  called.  Hence  sleep-walkers  should  by  no  means  be  left  alone  in  their \nrooms,  and  this  is  especially  the  case  witli  those  who  are  afllictcd  by  the  Sagee,  /.*\u2022.,  divinatory  spirits,  because  it  is  of \ngreat  importance  that  such  persons  should  be  addressed  by  name,  for  thus  all  nocturnal  divining  spirits,  and  all \nformidable  spectres,  and  all  waking  visions,  are  driven  away  and  dispelled.  But  it  should  be  noted,  that  all  men. \npromiscuously,  who  talk  in  their  sleep,  are  not  thus  to  be  invoked  or  shouted  at.  because  they  may  be  in  comnnmion \nwith  a  spirit  whose  voice  is  not  heard,  for,  although  the  spirit  voice  may  be  much  clearer  than  that  of  humanity,  it  is \nnot  audible  commonly  by  humanity,  for  the  material  ear  can  be,  and  is,  closed  by  the  power  of  such  an  inielligence.  as  is \nwell  known  to  those  who  divine  by  nigromancy  by  means  of  the  spirits  of  the  air,  who  are  intermediate  spirits,  neither \nprecisely  good  nor  e\\il.  No  man  holding  such  a  conversation  should  be  disturbed,  so  long  as  his  accents  are  cheerful, \nbut  if  he  answers  with  trembling,  fear,  and  consternation,  tins  is  a  sign  of  a  bad  apparition,  and  such  a  person  ought  to \nbe  awakened  by  shouting.  Such  conversations  are  not,  however,  always  conducted  with  the  bodily  organs  of  voice  on \nthe  part  of  the  sleeper,  but  also  with  those  of  the  spirit,  in  which  case  there  is  no  audible  sound,  and  this  last  kind  of \nspeech  is  not  only  more  fre<]ucnt  but  of  greater  importance.  It  was  profoundly  investigated  by  the  ancient  Magi,  who \nby  this  means  could  exti-act  from  tlie  spirits  of  the  departed  a  knowledge  of  those  secrets  which  they  had  concealed \nfrom  the  whole  world  while  they  yet  lived  in  the  body.  In  this  way  they  became  acquainted  with  the  mysteries  of \nAlchemy,  .^Ironomy,  Astrology,  Medicine,  Theology',  etc.,  namely,  by  direct  conniiunication  of  their  spirits  with  the \nspirits  of^efoSc  who  had  professed  these  sciences  on  earth.  In  order  to  acquire  the  arcane  meihcd  of  communication \nwith  sui^lniclligences,  the  first  requisite  is  lo  implore  by  faith  the  mercy  of  God  in  the  matter  ;  tlien  we  must,  also  with \nfaith,  ijiake  an  image  of  that  man  with  whom  we  desire  to  comnuinicate.  On  the  body  of  such  image  the  name  of  the \nman  must  be  written,  and  also  the  question  to  be  asked.  Put  this  image  at  night  under  your  head  and  sleep  upon  it. \nThat  man  himself  will  then  appear  to  you  spiritually,  and  will  answer  your  questions,  teaching  you  whatever  he  can. \nThere  is,  however,  a  more  certain  and  better  manner.  This  dispenses  with  the  image,  and  has  recourse  only  to  faith \nand  imagination.  No  danger  attaches  to  this  experiment,  but  it  requires  great  confidence  in  the  validity  of  the \noperation.     I  have  several  times  had  practical  evidence  of  its  truth.  -  Ol  Phihsophia,  Tract  V. \n\nt  A  work  of  Paracelsus,  entitled  De  Ca'Uti  Doiiiini^  exists  in  the  Harleian  collection  among  the  MSS.  of  the  British \nMuseum.  It  is  numbered  508,  and  is  a  large  volume,  very  legiljly  written.  No  printed  copy  is  known  to  the  present \neditor. \n\n\nConcerning  the  Nature  of  Things.  187 \n\nthe  stars  of  Venus  ;  iron  the  stars  of  Mars  ;  tin  the  stars  of  Jupiter  ;  lead \nthe  stars  of  Saturn  ;  quicksilver  the  stars  of  Mercury.  As  soon,  however,  as \nthey  have  come  to  their  perfection,  and  are  coagulated  into  a  fixed  metallic \nbody,  their  stars  withdraw  from  every  one  of  these,  and  leave  their  body \ndead.  Hence  it  follows  that  all  the  bodies  alike  are  dead  and  inefficacious, \nand  that  the  unconquered  star  of  the  metals  subdues  all  of  them,  converts \nthem  into  its  own  nature,  and  so  makes  them  all  astral.  For  this  reason,  our \ngold  and  silver,  which  are  tinged  and  prepared  with  our  tincture,  are  much \nmore  noble  and  more  excellent  for  the  composition  of  medicinal  arcana,  than \nthat  gold  itself  which  Nature  generates  in  mines,  and  afterwards  segregates \nfrom  other  metals.  So  also  corporal  Mercurius,  made  astrally  from  another \nmetal,  is  much  nobler  and  more  fixed  than  common  mercury.  In  the  same \nway  you  may  judge  of  other  metals.  I  assert,  therefore,  that  every  alchemist \nwho  has  the  star  of  gold,  turns  all  red  metals  into  gold  by  tingeing  them.  So  by \nthe  star  of  silver,  all  white  metals  are  turned  into  silver  ;  by  the  star  of \ncopper,  into  copper ;  by  the  star  of  quicksilver,  into  corporal  Mercurj'  ;  and \nso  with  the  others.  How  all  these  stars  are  prepared  by  Spagyric  art,  it  is  no \npart  of  our  present  purpose  to  declare.  The  explanation  belongs  to  the  book \non  the  Transmutation  of  Metals. \n\nSo  far  as  relates  to  the  true  signs  of  these,  I  would  have  you  know  that \nour  red  tincture,  which  contains  within  itself  the  stars  of  gold,  is  of  a  sub- \nstance fixed  above  all  consistency,  of  most  rapid  penetration,  and  deepest \nredness,  its  powder  recalling  the  colour  of  the  saffron,  and  its  entire  body  that \nof  the  ruby.  Its  tincture  is  fusible  as  resin,  clear  as  crystal,  brittle  as  glass, \nbut  very  heavy  in  weight. \n\nThe  white  tincture,  which  contains  the  stars  of  Luna,  is,  in  the  same  way, \nof  fixed  substance,  of  changeless  increment,  of  consummate  whiteness,  fluid \nas  resin,  clear  as  crystal,  brittle  as  glass,  in  weight  like  the  adamant.  The \nstar  of  copper  is  of  supreme  citrine  colour,  like  emerald,  fusible  as  resin,  and \nmuch  heavier  than  its  own  metal. \n\nThe  star  of  tin  is  whiteflowing  as  re'sin,  somewhat  dark,  and  suff\"used  with \na  claylike  colour.  The  star  of  iron  is  of  remarkable  redness,  clear  as \ngranatum,  fusible  as  resin,  brittle  as  glass,  of  fixed  substance,  and  much \nheavier  than  its  own  metal.  The  star  of  lead  is  like  cobalt,  black,  but  trans- \nparent, fluid  as  resin,  brittle  as  glass,  equal  to  gold  in  weight,  heavier  than \nother  lead.  The  star  of  quicksilver  is  of  a  white,  glittering  colour,  like  snow \nin  a  deep  frost,  very  subtle,  penetrating,  and  of  corrosive  sharpness,  clear, \nlike  cr}-stal,  easily  melted  as  resin,  very  cold  to  the  touch,  but  extremely  warm \nwithin  the  fire,  volatile,  moreover,  and  of  a  substance  which  easily  flies  before  fire. \n\nFrom  this  description  you  will  know  the  stars  of  the  metals,  and  you \nwill  understand  that  for  the  preparation  of  either  tincture,  the  red  or  the \nwhite,  you  must  take  at  first,  not  the  body  of  gold  or  of  Luna,  but  the  first \nessence  of  gold  or  of  Luna.  If  a  mistake  is  made  at  the  outset,  all  the  sub- \nsequent work  and  labour  will  be  thrown  awav. \n\n\n1 88     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nMoreover,  this  fact  applies  to  metals,  that  each  of  them  in  the  fire  puts \nforth  some  peculiar  sigri  by  which  it  can  be  recognised.  Among  these  are, \nsparks,  flames,  brightness,  colours  of  the  fire,  smell,  taste,  etc.  For  instance, \nin  the  reverberation  of  gold  or  silver,  the  genuine  sign  is  a  brightness  above \nthe  vessel  or  vat.  When  this  appears,  it  is  certain  that  the  lead,  and  other \naccessory  metals,  have  disappeared  in  the  fumes,  and  so  the  gold  and  silver \nare  thoroughly  purified.  Iron,  which  is  completely  fused  in  the  furnace,  sends \nforth  limpid,  clear  sparks,  which  rise  to  a  height.  As  soon  as  these  appear, \nunless  the  iron  be  at  once  removed  from  the  fire,  it  will  be  burnt  up  like  straw. \n\nIn  the  same  way,  every  earthly  body  exhibits  its  own  peculiar  and  distinct \nsigns  in  the  fire,  whether  it  has  any  Mercury,  sulphur,  or  salt,  and  of  which  of \nthese  three  principles  it  has  most.  If  it  smokes  before  it  bursts  into  flame  it \nis  a  sign  that  it  contains  more  Mercury  than  sulphur.  If,  on  the  other  hand, \nit  burns  with  a  flame  and  blazes  forth  without  any  smoke,  it  is  a  sign  that  a \ngood  deal  of  sulphur,  and  no  Mercury,  or  very  little,  lies  hidden  within  it. \nThis  you  see  take  place  with  fatty  substances,  as  with  fat  itself,  oil,  resin, \nand  the  like.  But  if  without  any  flame  nothing  goes  forth  through  the  fumes, \nit  is  a  sign  that  much  Mercury  and  very  little  sulphur  exists  therein.  This  you \nsee  take  place  with  herbs,  flowers,  and  the  like  ;  and  also  with  other  vegetable \nsubstances  and  volatile  bodies,  such  as  minerals  and  metals,  as  yet  in  their  first \nessence,  and  not  yet  mixed  with  corporeal  sulphur.  These  send  forth  only \nsmoke,  and  no  flame. \n\nMinerals  and  metals  which  in  the  fire  emit  neither  fume  nor  flame \u2014 that  is, \nneither  smoke  nor  blaze \u2014 shew  an  equal  mixture  of  Mercury  and  sulphur,  and \na  fixity  and  perfection  beyond  all  consistency. \n\nConcerning  Certain  Particul.vr  Signs  of  Natural  and  Supernatural \n\nThings. \nWe  must  novi',  in  due  course,  speak  of  some  peculiar  signs,  concerning \nwhich  nothing  up  to  this  time  has  been  handed  down.  In  this  treatise \nit  will  be  very  necessary  that  you  who  boast  your  skill  in  the  science  of  signa- \ntures, who  also  wish  to  be  yourselves  called  signators,  should  rightly  understand \nwhat  we  say.  In  this  place  we  are  not  going  to  speak  theoretically,  but \npractically,  and  we  will  put  forth  our  opinion  comprised  in  the  fewest  pos^ \nwords  for  your  comprehension. \n\nFirst  of  all,  know  that  the  signatory  art  teaches  how  to  give  true  ai \ngenuine  names  to  all  things.  All  of  these  Adam  the  Protoplast  truly  an \nentirely  understood.  So  it  was  that  after  the  Creation  he  gave  its  ow^ \nproper  name  to  everything,  to  animals,  trees,  roots,  stones,  minerals,  metals, \nwaters,  and  the  like,  as  well  as  to  other  fruits  of  the  earth,  of  the  water,  of \nthe  air,  and  of  the  fire.  Whatever  names  he  imposed  upon  these  were  ratified \nand  confirmed  by  God.  Now  these  names  were  based  upon  a  true  and  intimate \nfoundation,  not  on  mere  opinion,  and  were  derived  from  a  predestinated  know- \nledge, that  is  to  say,  the  signatorial  art.     Adam  is  the  first  signator. \n\n\nConcerning  the  Nature  of  Things.  189 \n\nIndeed,  it  cannot  be  denied  that  genuine  names  flow  forth  from  the  Hebrew \nlanguage,  too,  and  are  bestowed  upon  each  thing  according  to  its  nature  and \ncondition.  The  names  which  arc  given  in  the  Hebrew  tongue  indicate  by  their \nmere  bestowal  the  virtue,  power,  and  property  of  the  very  thing  to  which  they \nbelong.  So  when  we  say,  \"  This  is  a  pig,  a  horse,  a  cow,  a  bear,  a  dog,  a  fox, \na  sheep,  etc.,\"  the  name  of  a  pig  indicates  a  foul  and  impure  animal.  A  horse \nindicates  a  strong  and  patient  animal  ;  a  cow,  a  voracious  and  insatiable  one  ; \na  bear,  a  strong,  victorious,  and  untamed  animal  ;  a  fox,  a  crafty  and  cunning \nanimal ;  a  dog,  one  faithless  in  its  nature  ;  a  sheep,  one  that  is  placid  and  useful, \nhurting  no  one.  Hence  it  happens  that  sometimes  a  man  is  called  a  pig  on \naccount  of  his  sordid  and  piggish  life  ;  a  horse,  on  account  of  his  endurance,  for \nwhich  he  is  remarkable  beyond  all  else  ;  a  cow,  because  he  is  never  tired  of \neating  and  drinking,  and  his  stomach  knows  no  moderation  ;  a  bear,  because \nhe  is  bigger  and  stronger  than  other  people  ;  a  fox,  because  he  is  versatile  and \ncunning,  accommodating  himself  to  all,  and  not  easily  offending  anybody  ; \na  dog,  beeause  he  is  not  faithful  to  anything  beyond  his  own  mouth,  and  shews \nhimself  unaccommodating  and  faithless  to  all ;  or  a  sheep,  because  he  hurts \nnobody  but  himself,  and  is  of  more  use  to  anyone  else  than  to  himself. \n\nIn  the  same  way  many  herbs  and  roots  have  obtained  their  names.  So \nthe  euphrasia  or  herba  ocularis  is  thus  called  because  it  cures  ailing  eyes.  The \nsanguinary  herb  is  thus  named  because  it  is  better  than  all  others  to  stop \nbleeding.  The  scrofulary  (chelidoniuin  minus)  is  so  called  because  it  cures \nthe  piles  better  than  any  other  herb.  And  so  with  m.any  other  herbs,  of  which \nI  could  cite  a  vast  number,  all  of  which  were  named  on  account  of  their \nvirtue  and  faculty,  as  I  have  shewn  more  at  length  in  my  Herbary. \n\nThen,  again,  many  herbs  and  roots  got  their  names,  not  from  any  one \ninborn  virtue  and  faculty,  but  also  from  their  figure,  form,  and  appearance, \nas  the  Morsus  Diaboli,  Pentaphyllum,  Cynoglossum,  Ophioglossum,  Hippuris, \nHepatica,  Buglosum,  Dentaria,  Calcatrippa  (consolida  regalis),  Perforata, \nSatyrion  or  Orchis,  Victorialis,  Syderica,  Petfoliata,  Prunella,  Heliotrope, \nand  many  others  which  need  not  be  recounted  here,  but  separately  in  the \nHerbary. \n\nThe  same  is  true  as  to  the  signs  of  animal  matters,  because,  in  like \nmanner,  from  the  blood  and  its  circulation,  from  the  urine  and  the  circulation \nthereof,  all  diseases  which  lie  hid  in  men  are  recognised.  From  the  liver  of  a \nslaughtered  animal  all  its  flesh  can  be  judged  whether  it  is  fit  for  food  or  not. \nFor  if  the  liver  be  not  clear  and  of  a  red  colour,  but  livid  and  yellow,  rough \nand  perforated,  it  is  inferred  that  the  animal  was  sick  and  that,  on  this \naccount,  its  flesh  is  unwholesome.  It  is  no  marvel  that  the  liver  indicates  this \nby  natural  signs.  The  origin  of  the  blood  is  in  the  liver,  and  hence  it  flows \nforth  through  the  veins  over  the  whole  body,  and  is  coagulated  into  flesh. \nFor  this  reason,  from  a  sickly  and  ill-affected  liver  no  healthy  and  fresh  blood \ncan  be  produced,  just  as  from  morbid  blood  no  wholesome  flesh  can  be \ncoagulated.     But,  nevertheless,  even   without  the   liver,  the  flesh,  as   well   as \n\n\nI  go    The  Hermetic  and  Alcheviical  Writings  of  Paracelsus. \n\nthe  blood,  can  be  distinguished.  If  both  are  sound,  they  have  their  true  and \nnatural  colour,  which  is  purple  and  bright,  with  no  extraneous  colour,  such  as \nyellow  or  livid.  These  extraneous  colours  always  indicate  sickness  and \ndisease. \n\nBut,  moreover,  there  are  other  signs  which  are  worthy  of  our  wonder, \nwhen,  for  example,  the  Archeus  is  the  signator  and  signifies  on  the  umbilical \ncord  of  the  foetus  by  means  of  knots,  from  which  it  can  be  told  how  many \nchildren  the  mother  has  had  or  will  have. \n\nThe  same  signator  signs  the  horns  of  the  stag  with  branches  by  which  its \nage  is  known.     As  many  branches  as  the  horns  have,  so  many  years  old  is  the' \nstag.     Since  there  is  an  addition  of  a  new  branch  to  the  horn  every  year,  the \nage  of  the  stag  can  be  set  down  as  twenty  or  thirty  years. \n\nSo,  too,  the  signator  marks  the  horns  of  the  cow  with  circles  from -which \nit  is  knov.'n  how  many  calves  she  has  borne.      Everj-  circle  indicates  one  calf. \n\nThe  same  signator  thrusts  out  the  first  teeth  of  the  horse  so  that  for  the \nfirst  seven  years  its  age  can  be  certainly  known  from  its  teeth.  When  the \nhorse  is  first  born  it  has  fourteen  teeth,  of  which  it  sheds  two  every  year,  so  in \nseven  years  all  of  them  fall  out.  For  this  reason  a  horse  more  than  seven \nyears,  old  can  only  be  judged  by  one  v.ho  is  very  skilled  and  practised. \n\nThe  same  signator  marks  the  beak  and  talons  of  a  bird  with  particular \nsigns,  so  that  ever)-  practised  fowler  can  judge  its  age  from  these. \n\nThe  same  signator  marks  the  tongues  of  pigs  with  blisters,  hy  which  their \nimpurity  can  be  known.      If  the  tongue  is  foul,  so  is  the  whole  body. \n\nThe  same  signator  marks  the  clouds  with  different  colour^,  whereby  the \ntempests  of  the  sky  can  be  prognosticated. \n\nSo  also  he  signs  the  circle  of  the  moon  with  distinct  colours,  each  one  of \nwhich  has  its  own  special  interpretation.  Redness  generally  indicates  coming \nwind  ;  greenness  or  blackness,  rain.  The  two  mixed,  wind  with  rain.  At  sea \nthis  is  a  sign  which  generally  portends  tempests  and  storms.  Brightness  and \nclear  whiteness  are  a  good  sign,  especially  on  the  ocean.  For  the  most  part \nthey  presage  quiet  and  serene  weather. \n\nSo  far  we  have  confined  our  remarks  to  natural  signs.  With  regard  to \nsupernatural  signs  this  is  a  matter  of  special  science  and  experience,  as \nMagical  .\\stronomy  and  the  like.* \n\nNow  here  it  is  most  necessary  to  have  certain  knowledge.  Hence  proceed \nmany  arts,    such    as  geomancy,    pyromancy,    hydromancy,    chaomancy,  and \n\n\u2022  Whatsoever  Nature  generates  is  formed  according  to  the  essence  of  the  virtues,  which  is  to  be  understood  as \nfollows  ;  According  to  the  soul,  the  properly,  and  the  nature  of  any  man,  the  body  is  constituted.  For  this  proverb  is \noften  quoted\u2014 the  more  distorted  the  more  wicked.  Adam  was  originally  created  in  such  a  manner  that  he  was \nwithout  inherent  vice  of  body  or  soul ;  but  when  he  distinguished  between  good  and  evil,  Nature  then  commenced  to \nmark  each  person  according  to  his  constitution.  Adam  was  well  pleasing  to  God  before  he  knew  good  and  evil ;  but \n.tfterwards,  God  repented  having  made  man.  Man  was  therefore  made  subject  to  the  rule  of  N.^ture,  so  that  N.atiure \ntreats  him  even  as  a  flower  of  the  field,  which  she  marks,  and  so  makes  recognisable  to  all.  Man  also  is  marked  like  a \nflower  of  the  field,  so  that  one  person  can  be  discerned  from  another,  after  the  same  way  that  flowers  and  all  growing \nthings  are  distinguished  each  from  each.  And  since  there  is  nothing  hidden  in  man  but  must  be  revealed,  this  must  be \nmade  known  by  three  dificrent  methods\u2014 cither  by  the  signs  of  Nature,  or  the  proper  mark,  or  by  the  judgment  of \nGod.     Omitting  the  two  latter,  I  will  spe.tk  of  the  first,  that  is  to  say,  the  signs  which  are  exhibited  by  Nature.     It  is \n\n\nConcerning  the  Nature  of  Things.  191 \n\nnecromancy,  each  of  which  has  its  own  particular  stars,  and  these  stars  sign \nin  a  supernatural  manner.*  The  stars  of  geomancy  sign  or  impress  their  marks \non  the  terrestrial  bodies  of  the  whole  world  in  many  and  various  ways.  They \nchange  the  earth,  produce  earthquakes  and  landslips,  make  hills  and  valleys, \nbring  forth  many  new  growths,  produce  gamahei  on  nude  figures  and  images \nhaving  remarkable  powers  and  potencies,  which  they  receive  from  the  seven \nplanets,  just  as  the  shield  or  target  receives  the  pellet  or  the  dart  from  a \nslinger.  But  to  know  how  these  signs  and  images  of  the  gamahei  may  be \ndistinguished  one  from  the  other,  and  what  they  signify  in  magic,  requires \ngreat  experience  and  knowledge  of  Nature,  nor  can  it  be  in  any  way  perfectly \ndealt  with  here.  But  this  must  be  noticed,  that  every  stone  or  gamaheus  pos- \nsesses only  the  power  and  properties  of  one  planet,  and  so  can  be  endowed  only \nby  that  one  planet.  And  though,  indeed,  two  or  more  planets  may  be  conjoined \nin  earthly  bodies,  as  In  the  higher  firmament,  nevertheless,  one  is  oppressed \nby  the  other.  For  as  one  house  cannot  have  two  masters,  but  the  one  thrusts \nout  the  other,  so  is  it  here  also.  One  remains  master ;  the  other  becomes  a \nslave.  Or  as  when  one  is  keeping  a  house  another  comes  upon  him,  thrusts \nhim  out  by  force,  and  makes  himself  master,  arranging  all  things  by  his  will \nand- pleasure,  while  the  other  is  reduced  to  slavery,  so  also  one  star  expels  the \nother,  one  planet  the  other,  one  ascendant  the  other,  one   Influence  another, \n\nknown  to  all  tli.-it  if  .1  seed  be  cast  into  the  earth  and  concealed  therein,  the  latent  nature  of  that  seed,  at  the  proper \nlime,  manifests  it  above  the  earth,  and  anyone  may  see  clearly  what  manner  of  seed  has  Iain  in  that  place.  It  is  the \nsame  with  the  heart  ((-tfr)  and  seed  of  man  :  out  of  that  seed  Nature  produces  a  body  so  that  anyone  can  see  what  kind \nof  heart  has  been  there.  And,  although  there  be  a  great  difference  between  herbs  or  trees  and  men,  yet  art  in  man \nsufficiently  demonstrates  and  proves  those  things.  We  men  in  this  world  explore  all  things  which  He  hidden  in  the \nmountains  by  means  of  traces  and  external  signs.  For  we  investigate  the  properties  of  all  herbs  and  stones  by  their \nsigned  sign  {jsignum  xignatitin).  Similarly,  nothing  can  He  hidden  in  man  which  is  not  outwardly  marked  on  him, \nfor,  as  the  physician  has  his  own  knowledge,  so,  also,  the  astronomer  explores  from  the  signed  Ux  sigimio).  So  now \nthere  are  three  things  by  which  the  nature  of  man  and  of  ever>*ihing  that  grows  is  revealed  :  Chiromancy,  which \nconcerns  the  extremities,  as,  for  example,  the  hands,  the  feet,  the  veins,  the  lines,  and  the  wrinkles;  Physiognomy, \nwhich  regards  the  constitution  of  the  face  and  the  parts  belonging  to  the  head  ;  Proportion,  which  considers  the \ncondition  of  the  whole  body.  These  three  should  be  combined  :  according  to  these  three  every  created  tiling  can  be \nrecognised  :  by  the  physician,  that  is  to  s,iy,  the  remedy  ;  by  the  astronomer,  that  is,  the  man  ;  and  by  the  metallurgist, \nthat  is,  the  myal.  Such  is  the  condition  of  the  mother  which  manifests  that  which  is  latent  in  anything.  He  who  is \nincapable  of  understanding  these  three  things  can  be  in  no  sense  a  natural  philosopher,  astronomer,  or  doctor,  or  kno\\v \nanything  of  the  arcana  and  mysteries  of  Nature.  The  foundation  is  in  this,  that  all  things  have  seed,  and  in  seed  all \nthings  are  contained,  for  Nature  first  fabricates  the  form,  and  afterwards  she  produces  and  manifests  the  essence  of  the \nthing.    Explicntio  Toft'us  Asironoviia. \n\n\u2022  The  Lib.r  fhi.osopkiiP,  in  a  treatise  De  Arte  Pr^sn^a.  regards  the  varieties  of  sortilege  discus<;cd  in  this  book  from \na  totally  different  standpoint.  The  four  arts  of  Geomancy,  Hydroniancy,  Pyromancy,  and  Necromancy  are  thus \nnoticed  :  Spirits  which  are  (normally)  unable  to  communicate  visibly  with  men,  have  by  lying  .-irts  invaded  their \nimagination,  and  have  raised  up  therein  Geomancy.  PjTomancj-,  Hydromancy,  and  Necromancy,  arts  not  invented  from \nthe  light  of  Nature  or  of  men,  but  instilled  by  spirits,  who,  by  iheir  frauds,  after  they  had  descried  some  one  or  other \ndiscoverer  suitable  for  their  purposes,  then  added  fitting  disciples  to  these,  namely,  cultivators  and  admirers  of  ihc \nsaid  arts.  The  first  discoverers  were  oLsessed*by  the  devil,  and  sought  out  through  his  power  and  instigation  arts  of \nlhi<  kind.  There  are  some,  indeed,  wlio,  hiding  the  matter,  affirm  that  they  have  been  revealed  from  God  ;  but  they  are \ndeceived,  for  God  is  not  the  author  and  teacher  of  inquiries  into  the  future  by  means  of  such  devices.  He  in  no  wise  created \nus  that  we  might  devote  ourselves  to  the  investigation  of  what  is  to  come,  but  ordered  rather  that,  directing  His  attention \nto  His  commandments,  wc  should  seek  out  the  knowledge  of  Himself  and  His  manifest  will.  It  is,  therefore,  a  false  pretence \nthat  these  arts  proceed  from  God  when  they  emanate  from  spirits  alone.  It  is,  indeed,  true  that  the  spirits  extracted \nthem  from  God,  not  from  the  devil.  But  weonthce.irth  derive  them  from  spirits,  not  from  God.  Now,  communication  with \nsuch  spirits  is  forbidden,  though  they  themselves  neglect  the  mandate.  It  is  equally  forbidden  to  the  spirits  to  leach  these \narts,  but  here,  also,  they  pay  no  attention  to  the  command.  And  this  is  the  reason  why  they  are  silent  and  tell  lies  when \nit  is  least  becoming  to  do  so.  Thus,  in  order  that  man  may  act  disobediently  towards  God,  and  plunge  into  superstitions, \nthey  have  devised  the  four  above-mentioned  methods  for  inquiring  into  the  future.  Geomancy  is  the  art  of  points, \nh.iving  sixteen  signs  and  figures,  which  they  liave  arranged  according  to  their  property.  To  these  they  added  translations, \ncreia  (x/r),  form,  points,  and  simiL-u-  things,  and  have  taught  the  erection  of  the  whole  figure,  fixing  certain  rules  by \nwhich  each  figure  could  be  understood,  each  recognised  in  its  own  house,  with  a  sufficient  and  necessary-  inicrj-retation. \n\n\n192     The  Her7neiic  and  Alchemical   lVriti7igs  0/  Paracelsus, \n\none  impression  another,  and  one  element  another.  As  water  extinguishes  fire, \nso  one  planet  strikes  out  the  property  of  the  other  and  brings  in  its  own. \nAnd  so  is  it  with  their  signs,  which  are  manifold,  and  not  only  characters,  as \nsome  think,  but  all  those  which  are  found  in  the  entire  map  of  the  planets, \nthat  is,  everything  which  is  cognate  with  those  pla-rfets  or  subject  to  them. \n\nTo  make  myself  more  easily  understood,  let  me  add  an  example.  To  the \nplanet  Sol  there  belong  the  crown,  the  sceptre,  the  throne,  all  the  royal  power \nand  majesty,  all  the  domination,  all  the  riches,  treasures,  ornaments,  and \nparaphernalia  of  this,  world. \n\nTo  the  planet  Luna  are  subject  all  agriculture,  navigation,  travelling,  and \ntravellers,  and  everything  concerned  with  matters  of  this  kind. \n\nTo  the  planet  Mars  are  subject  munitions  (as  they  call  them),  all  breast- \nplates, cuirasses,  spears,  and  all  arms,  with  everything  relating  to  war. \n\nTo  the  planet  Mercury  are  subjected  all  literary  men,  all  mechanical  in- \nstruments, and  every  requirement  of  art. \n\nTo  the  planet  Jupiter  are  subject  all  judgments  and  laws,  the  whole \nLevitical  order,  all  ministers  of. the  church,  the  decorations  of  temples,  orna- \nments, and  whatever  else  belongs  to  this  class. \n\nTo  the  planet  Venus  are  subject  all  things  relating  to  m.usic,  musical \ninstruments,  amator)'^  exercises,  loves,  debaucheries,  etc. \n\nThe  method  is  as  follows  :  They  guide  the  hand  and  mark  tlie  points  until  a  judgment  is  made  concerning  the  proposed \nmatter.  But  the  spirits  know  exactly  how  many  points  are  required  to  make  a  figure  which  will  explain  the  matter. \nIf  their  direction  be  right,  the  figure  also  is  correct  and  valid.  For  example,  suppose  I  ask  who  is  standing  at  the \ndoor,  and  what  kind  of  tunic  dqes  he  wear?  Take  the  seven  colours,  to  each  of  which  attribute  a  geomantic  sign, \nand  consult  that  figure.  Then,  whatever  sign  falb  indicates  tl:e  colour.  J^ow,  if  I  knew  what  colour  it  were,  but  you  did \nnot  know,  I  -might  so  direct  your  hand,  forming  certain  points  in  one  line  that,  by  obliterating  or  wiping  off,  there  would \nremain  the  colour  red,  and  supposing  the  tunic  itself  was  red,  then  you  would  reply  rightly  :  It  is  a  red  tunic.  But  I  knew \nthat  before,'  and  directed  your  hand  to  those  points.  The  spirits  do  likewise  with  all  the  figures  ;  and,  since  they  know \nall  things,  it  is  easy  for  them  to  describe  the  figures  and  to  guide  your  hand.  Every  rhombus  is  described  by  guiding \nthe  hand.  lathis  manner  Geomancy  is  constituted.  Moreover,  many  superstitions  are  added  thereto  by  men  to  augment \nit,  as,  for  example,  that  it  should  be  performed  when  the  sky  is  clear  and  serene,  or  in  the  quiet  and  silence  of  night. \nAlso,  that  you  should  not  isperale  for  your  own  purposes.  Again,  that  you  should  say  such  and  such  a  prayer  at  the \nbeginning,  and  commence  undergood  auspices,  etc.  All  these  are  human  superstitions  :  for,  not  knowing  the  foundation \non  which  the  art  depend-i,  they  increase  it,  but  it  is  as  much  an  art  as  a  superstition.  Geomantia,  as  it  \u00ab'as  called  at \nfirst,  is  so  constituted  that  the  ascendant  is  twofold\u2014 natural  and  of  spirits.  For  the  natural  has  its  art,  namely, \nAstronomy.  The  spirit  has  its  Pyromancy.  Accordingly,  if  a  nativity  be  constituted  out  of  thesta/sit  is  astrc^aomically \nerected.  If  it  be  made  according  to  spirits  it  is  Pyromancy.  But  Pyromancy  consists  in  the  spirit  being  connected \nwith  the  ascendant,  and  it  leads  the  infant  for  example,  into  whoredom,  thefts,  lies.  And  as  the  art  comes  forward \nand  succeeds,  the  spirits  suggest  to  astronomers  that  if  a  conjunction  of  this  or  that  star  takes  place,  say,  this  or  that \nevent  will  take  place,  not  because  Nature  herself  will  ^accgmplish  such  things,  but  I  myself  will  see  to  it,  and,  being \neverywhere,  will  bring  about  such  and  such  effects  ;  but  as  no  one  can  trace  my  actions,  they  will  be  imputed  to  the \nstars  or  the  elements.  Hence  it  comes  to  pass  that  people  pay  more  attention  to  the  stars  than  to  God.  This  is  an \nastute  feat  of  tl:e  devil.  It  is  the  spirits  who  cause  the  astronomical  and  other  predictions  to  be  fulfilled  that  the  credit \nof  tlie  art  may  be  sustained,  so  that  m.en  may  be  involved  in  errors  and  loss,  while,  intent  on  vain  fantasies,  they  forget \nthe  true  God.  Their  devices  are  favoured  by  their  dupes,  for  in  the  case  of  twenty  prophecies,  if  only  one  be  fulfilled, \nihey  will  never  cease  from  inquiring  until  the  ether  nineteen  lies  have  been  fulfilled  also.  Meanwhile,  they  arc  so \ndeluded  by  the  spirits  themselves  that  they  cannot  arrive  at  the  uwG/uniiafneniHi/:.  F^r  it  is  the  property  of  spirits  to \nlie.  We  have  finished,  then,  with  the  foundation  so  far  as  they  arc  concerned.  Now  one  thing  is  wanting,  now  another  ; \nnow  the  fault  lies  with  the  house,  now  with  the  exaltation,  etc.  In  this  discipline  men  have  laboured  for  many  thousands \nof  years,  nor  have  yet  discovered  the  truth,  which,  indeed,  is  impossible  to  find,  as  the  whole  foundation  is  on  falsehood. \nWe  now  see  for  what  reason  astronomy  is  called  P>Tomancy  when  the  operation  proceeds  pyromantically.  The  same \nspirits  make  their  way  into  the  third  element,  that  is,  water.  For  Geomancy  has  been  named  from  the  earth,  as  if  it \narose  from  the  nature  of  the  eai-th.  Nor  without  reason,  for  the  earth  also  has  its  own  heaven  or  stars  ;  but  the'splrits \nwho  are  pyromantically  recognised  have  devised  them.  Similarly,  in  the  element  of  water  there  is  a  star  wherein  the \npyromantic  spirits  dwell  who  have  instituted  Pyromancy,  chiefly  in  the  times  of  the  Greeks,  who,  being  easily  led  into \nall  manner  of  delusions,  promptly  subjected  themselves  to  the  spints.  Pyromancy  is  an  art  consisting  of  signs  and \nfigures  harmonising  with  the  universal  figure  of  the  heaven.  The  process  is  as  follows  :  Take  a  basin  full  of  water,  which \nset  down,  and  notice  the  direction  of  the  wavy  movements  as  tlie  water  quiets  down.    Notice,  also,  the  tremor,  the  rest. \n\n\nConcerning  the  N^aiure  of  Tlnngs,  193 \n\nTo  the  planet  Saturn  are  subjected  all  those  who  work  in  and  under  the \nearth,  as  metallurgists,  miners,  sextons,  well-diggers,  with  all  the  tools  used \nby  them. \n\nPyromancy  puts  forth  its  signs  by  the  stars  of  fire  ;  in  common  fire  by \nsparks,  flames,  crackling,  and  so  forth  ;  in  mines  by  coruscations  ;  in  the \nfirmament  by  stars,  comets,  thunder  and  lightning,  nostoch,  and  the  like  ; \namong  spectres  by  salamanders,  ethnic,  and  other  similar  spirits  which  appear \nin  the  form  of  fire. \n\nHydromancy  gives  its  signs  by  the  stars  of  water,  by  waves,  inundations, \ndroughts,  discolorations,  lorindi,  new  floods,  washing  away  of  territory-.  In \nmagic  and  necromancy  by  nymphs,  visions,  and  supernatural  monsters  in  the \nwaters  and  the  sea. \n\nChaomancy  exhibits  its  signs  by  the  stars  of  the  air  and  the  wind,  by  dis- \ncoloration, the  loss  and  destruction  of  all  tender  and  subtle  things,  to  which \nthe  wind  is  opposed,  by  shaking  off  and  stripping  flowers,  leaves,  fronds, \nstalks.  If  the  stars  of  chaomancy  are  excited  the  Necromicae  fall  down  from  the \nupper  air,  and  frequently  voices  and  answers  are  heard.  Trees  are  plucked \nup  from  the  earth  by  their  roots,  and  houses  are  thrown  down.  Lemurs, \nPenates,  Undines,  and  Sylvans  are  seen.  So  also  Tereniobin,  Tronosia,  and \nManna  fall  upon  the  trees. \n\nNecromancy  puts  forth  its  signs  by  the  stars  of  death,  which  we  also \ncall  Evestra,  marking  the  bojdy  of  the  sick  and  those  about  to  die  with  red, \nlivid,  and  purple  spots,  which  are  certain  signs  of  death  on  the  third  day \nfrom  their  appearance.  They  also  sign  the  hands  and  fingers  of  rnen  U'ith \nclay-coIoured  spots,  which  are  sure  signs  of  something,   good  or  bad,  about \n\nand  the  bubbles.  These  four  gi\\-e  four  figures,  and  the  figures  give  twelve.  Near  the  figxu-es,  rules  and  such  things \nare  found.  Now,  the  spirit  moves  the  bubbles,  originates  the  shaking,  the  rest,  the  calm,  according  to  the  necessity  of \nthe  sign,  so  that  there  may  result  a  figure  which  indicates  what  is  desired.  Those,  therefore,  who  have  well-disposed \nspirits,  to  whom  few  things  are  forbidden,  make  good- sorcerers  in  the  art.  On  the  other  hand,  a^bad  sorcerer  has  a  mute \nand  mendacious  spirit.  .A.mong  spirits  one  may  be  more  mute  and  lying  than  another.  WTien,  therefore,  one  sorcerer \ni^  said  to  be  more  certain  than  another,  it  does  not  follow  that  he  has  greater  skill,  for  he  may  possess  a  more  reliable \nspirit.  Now,  the  spirits  delight  by  means  of  vexing  and  deluding  men  to  cause  them  to  hate  one  another,  and  this, \nindeed,  is  their  first  object.  Were  the  foundation  of  this  art  more  closely  investigated  by  men,  it  would  be  seen  that \nit  was  a  hoax  of  the  spirits.  Vet,  t%'cn  if  men  arrived  at  perfection  in  this  art,  what  solid  advantage  would  it \nconfer  on  them  but'a  futile  prediction  and  a  pretext  for  wasting  lime.  Suppose  I  desire  to  marry,  and  consul t'an 'omen  as \nto  the  result,  even  if  I  get  an  answer  I  shall  be  uncertain  of  its  truth  ;  it  is  just  as  likely  to  speak  falsely  as  truly.  But  i \nthe  prediction  be  fulfilled,  it  may  be  by  the  devil's  arrangement.  In  any  case,  how  will  it  help  me?  If  I  escape  this  evil,  it \nv/ill  take  shape  in  another  way.  Consequently,  no  faith  can  be  placed  in  these  arts.  In  addition  to  the  methods \nwhich  have  been  already  mentioned  there  Is  Necromancy,  which  is  the  art  of  the  air.  And  although  others  define  differ- \nently what  is  meant  by  Xecra.  this  is  genuine \u2014 iliat  it  is  the  art  of  shades,  for  shades  only  arc  in  the  air,  and  these  things \nare  known  by  the  shades.  .  .  .  Some  people,  at  night,  see  figures  in  the  air,  as  in  heaven  sometimes  figures  appear \nwhich  have  acertain  signification.  This  is  Necromancy.  '  Men  appear  walking  in  the  air,  the  clash  of  arms  is  heard,  etc. \nWondrous  shades  .ire  likewise  occasionally  visible  in  water.  The  cause  of  all  these  things  is,  that  the  spirits  display  what \nthey  wish  according  to  their  own  pleasure.  A  part  of  their  deception  is  to  make  men  f:mc>-  that  the  spirits  must  be  propiti- \nated by  prayers,  or  compelled  by  force  and  conjuration  to  produce  prodigies.  New,  all  these  things  are  sheer  superstition. \nIt  is  also  thought  that  men  can  compel  spirits,  through  God,  to  do  this  or  that ;  but  it  is  highly  displeasing  to  God  that \nwe  should  be  occupied  with  such  triflings,  and  the  spirits  are  rejoicing  meanwhile  th.T,t,  in  opposition  to  God,  we  have \nbecome  their  accomplices.  The  prayers,  conjurations,  fasts,  and  other  ceremonies  arc  nothing  huta  cloak  to  superstition. \nThe  pronunciation  of  various  words  is  committed  to  mcmor>',  but  these  are  not  the  real  names  of  the  spirits,  and  they \nare  altogether  unimportant.  For  although  each  spirit  h.is  his  own  peculiar  name,  yet  they  salute  one  another  by  difi'crent \nnames  at  different  times,  and  so  make  game  of  men.  Now,  concerning  the  natiu-c  of  shades,  whatever  is  seen  in  a  figure \nor  image  is  to  be  considered  such.  He  who  is  favoured  by  spirits  sees  many  things,  but  otl^nkise,  little  or  nothing. \nDid  God  permit  it,  these  beings  would  be  always  in  our  midst,  enticing  us  to  desert  God,  and  oKoic  our  mind  to  them. \nBut  if  we  CTrcfully  regard  what  they  have  performed  during  a  given  year  w:e  shall  see  that  it  has  been  mere  trifling, \ndevoid  of  use  and  profit,  destructive  to  body  and  soul,  health  and  prop<;rty,  praise  and  honour,  in  a  word,  disgraceful \nallurements,  frauds,  and  devices,  sprung  from  the  root  of  lies  itself  0 \n\n\n194     The  Hermetic  and  Alchemical  Writings  of  Paracelsus, \n\nimmediately  to  happen.  When  the  stars  of  necromancy  are  moved,  then  the \ndead  give  forth  miracles  and  signs,  the  deceased  bleed,  dead  things  are  seen, \nvoices  are  heard  from  graves,  tumults  and  tremblings  arise  in  the  charnel-house, \nand  the  dead  appear  in  the  form  and  dress  of  the  living,  are  seen  in  visions, \nmirrors,  beryls,  stones,  and  waters  under  different  appearances.  Evestrum \nand  Tarames  give  signs  by  knocking,  striking,  pounding,  falling,  throwing, \nand  so  on,  where  only  a  disturbance  or  sound  is  heard,  but  nothing  seen.  All \nthese  are  sure  signs  of  death,  presaging  it  for  him  in  whose  dress  the  spectres \nappear,  or  for  some  one  in  the  place  where  they  are  heard. \n\nConcernmg  these  signs  much  more  could  be  set  down  than  has  so  far \nbeen  said.  But  since  these  bring  with  them  bad,  hurtful,  and  dangerous \nphantasies,  imaginations,  and  superstitions,  which  may  be  the  cause  not  only \nof  misfortune,  but  even  of  death,  we  pass  them  over  in  silence.  We  are  for- \nbidden to  reveal  them,  since  they  belong  only  to  the  ancient  school  and  to  the \nDivine  power.     So  now  we  bring  this  our  book  to  an  end.* \n\nHere  end  the  Nine  Books  concerning  the  Nature  of  Things. \n\n*  In  certain  editions  the  following  dedication  is  prefixed  to  the  Nine  Books  containing  the  Nature  0/  Things.\u2014 \nTheophrastus  Paracelsus  gives  greeting  to  the  honourable  and  prudent  gentleman.  John  Winckelstein  of  Friburg,  his \ninitimate  friend  and  dearest  brother  :\u2014 It  is  right,  O  intimate  friend  and  dearest  brother,  that  1  should  satisfy  your \nfriendly  and  assiduous  prayers  and  petitions  which  you  have  addressed  to  me  in  your  several  letters,  and  since,  in  your \nlatest  letters  of  all,  you  have  earnestly  and  courteously  requested  that  I  should  at  length  come  to  you,  if  it  were \nconsistent  with  my  convenience,  it  is  not  meet  for  me  to  conceal  from  you,  that  this  course  is.  by  reason  of  various \nhindrances,  impossible.  But  with  regard  lo  the  second  request  you  have  made  10  me,  that  I  should  furnish  you  with \nan  excellent  and  clear  instruction  concerning  certain  matters,  I  neither  can  nor  will  refuse  you,  but  am  compelled  to \ngratify  you  therein  ;  for  I  am  well  acquainted  with  your  disposition  ;  moreover,  I  know  that  you  hear  and  behold  with \ndelight  anything  that  is  fresh  or  marvellous  in  this  art.  I  know,  also,  that  you  have  devoted  a  great  portion  of  your \nlife  to  the  arts,  which  have  formed  the  chief  element  of  your  curriculum.  Since,  therefore,  you  have  displayed,  not  only \nbenevolence,  but  fraternal  fidelity  towards  me,  I  am  rightly  powerless  to  forget  either  your  fidelity  or  your  benefits,  but \nam  indeed  of  necessity  grateful,  and,  in  case  I  should  not  see  you  in  person  again,  I  must  leave  a  brotherly  farewell \nto  you  and  yours,  as  a  memorial  of  myself.  For  herein  I  shall  not  only  answer  and  clearly  explain  those  points \noncerning  which  you  have  consulted  me  and  asked  me  in  brotherly  fashion,  but  will  dedicate  to  you  a  special  treatise \non  those  points,  which  treatise  I  shall  name  Concerning  the  Nature  of  Things,  and  shall  divide  it  into  nine  books. \nThis  work  satisfies  all  your  requests,  and,  indeed,  more  than  you  have  requested  of  me,  although  you  will  greatly \nwonder  at  its  matter,  and  will  doubt  whether  things  are  just  as  I  have  described  them.  But  do  not  so  act,  nor  think \nthat  they  are  mere  theories  and  speculations,  whereas  they  are  of  practice  and  proceed  from  experience.  And,  in  spite \nof  the  fact  that  I  have  not  personally  verified  them  all,  notwithstanding,  I  both  possess,  have  proved,  and  know  these \ntilings  by  experience  from  and  by  means  of  other  persons,  as  also  from  the  light  of  Nature.  But  if  in  certain  places  you \ndo  not  rightly  understand  what  I  say,  and  in  one  or  more  processes  require  of  me  a  further  explication,  write  to  me \nsecretly,  and  I  will  put  the  matter  more  clearly  before  you,  and  give  you  a  sufficient  instruction  and  understanding, \nalthough  I  do  not  believe  that  there  will  be  any  need  for  this,  but  that  you  will  easily  comprehend  without  it,  since  I \nknow  how  richly  you  have  been  endowed  by  God  with  the  arts  and  with  good  sense.  Moreover,  you  know  myself  and \nmy  feelings,  wherefore  you  will  easily  and  quickly  take  my  meaning.  But,  above  all,  I  hope  and  am  confident  that  you \nwill  look  upon  the  present  work,  and  will  fittingly  regard  it  as  a  treasure,  will  by  no  means  publish  it,  but  exclusively \nkeep  it  in  great  secrecy  for  you  and  for  yours,  exactly  as  a  v.ist  hidden  treasure,  noble  gem,  and  precious  thing,  which \nIS  not  to  be  cast  before  swine,  that  is,  before  sophists,  contemners  of  natural  blessings,  arts,  and  secrets,  which  persons \nare  not  worthy  to  read,  much  less  to  have,  know,  and  understand  them.  And,  although  this  book  be  ver>'  small, \ncontaining  few  and  scanty  words,  yet  it  is  full  of  many  great  mysteries,  for  herein  I  shall  not  write  from  speculation \nand  theory,  but  practically  from  the  light  of  Nature  and  experience  itself,  nor  will  I  burden  you  and  render  it  tedious \nby  much  speech.  Wherefore,  dearest  friend  and  most  intimate  brother,  >ince  1  have  addressed  this  book  out  of  love  to \nyou  alone,  and  to  no  one  else,  I  request  you  to  keep  the  book  as  a  precious  and  secret  thing,  and  not  lo  part  with  it \nuntil  your  dying  day.  After  death,  in  similar  fashion,  command  your  children  and  heirs  to  preserve  it  also  in  secrecy, \nfurthermore,  it  is  my  special  request  that  it  should  remain  only  in  your  family,  and  at  no  time  become  so  public  as  to \nfall  into  the  liands  of  sophists  and  mockers,  who  despise  all  things  which  do  not  agree  with  them,  and  co\\er  them  with \nc.Mumny  ;  who  also  are  pleased  only  with  that  which  is  their  own,  as  is  the  c.ise  with  all  fools  ;  who  are  pleased  only \nwith  their  own  trumpets,  but  not  with  th.-xt  of  another  ;  and  do  hate  all  wisdom,  regarding  that  as  of  small  account \nand  even  as  folly,  which  is  greater  than  theirs,  that  is  to  say,  what  is  in  their  own  head,  because  it  does  them  no  good, \nnor  do  they  know  the  use  of  it.  One  workman  cannot  use  the  tools  of  another,  and  so  in  the  same  way  a  fool  can  use \nno  better  instrument  than  his  own  key,  nor  is  any  sound  sweeter  to  his  ear  than  the  tinkling  of  his  own  bells. \nWherefore,  dearest  friend,  be  faithfully  admonished,  as  I  have  entreated  you  ;  do  that  which  I  expect  of  you,  so  sh.-UI \nyou  do  well  and  rightly.     Farewell,  under  the  care  of  God. \u2014Given  at  VilliUns,  in  the  year  1537. \n\n\nTHE  PARACELSIC  METHOD  OF  EXTRACTING    MERCURY \nFROM  ALL  THE  METALS. \n\n\nTO  extract  Mercury  from  metallic  bodies  is  nothing  else  but  to  resolve \nthem,  or  to  reduce  them  into  their  first  matter :  that  is,  running \nMercury,  such,  in  fact,  as  it  was  in  the  centre  of  the  earth  before  the \ngeneration  of  the  metals,  namely,  a  damp  and  viscous  vapour,  containing \ninvisibly  within  itself  natural  Mercury  and  sulphur,  the  principles  of  all  metals. \nSuch  Mercury  is  of  unspeakable  power  and  possesses  divine  secrets. \n\nThe  reduction  spoken  of  is  made  by  mercurial  water,  which  was  not \nknown  to  John  of  Rupescissa,  or  to  others,  however  they  may  boast.  It \nmust,  therefore,  be  carefully  studied  and  treated  with  unwearied  assiduity. \nLet  the  aforesaid  mercurial  water  be  thus  prepared  : \u2014 \n\nTake  three  pounds  of  Mercury  sublimated  seven  times  by  Vitriol,  Salt- \nNitre,  and  Alum  ;  one  pound  and  a  half  of  Sal  ammoniac,  clear  and  white, \nthree  times  sublimated  from  salt.  Grind  these  well  together,  alcoholise  them, \nand  sublimate  in  a  sublimatory  by  means  of  sand  for  nine  hours.  When  the  mass \nhas  cooled,  remove  the  sublimate  with  a  feather,  and  sublimate  with  the  rest \nas  before.  Repeat  this  operation  four  times,  until  it  will  no  longer  sublimate, \nand  in  the  bottom  there  remains  a  black  mass  of  fluid  like  wax.  Having \ncooled  this,  take  it  out  ;  grind  it  again,  and  imbibe  it  in  a  glass  dish  several \ntimes  with  the  prepared  water  of  Sal  ammoniac.  When  it  is  spontaneously \ncoagulated,  imbibe  it  again  and  dry  it,  repeating  this  process  nine  or  ten \ntimes,  until  it  will  scarcely  coagulate  any  further.  Grind  it  very  small  on \nmarble  in  a  damp  place,  and  dissolve  it  into  a  beautiful  oil,  which  j-ou  must \nrectify  from  all  its  dregs  and  residuum  by  distillation  in  ashes.  Carefully  pre- \nserve this  water,  for  it  is  by  far  the  chief  of  all  waters.  Take  eight  ounces  of \nit,  and  put  in  it  plates  of  the  purest  gold  or  silver  carefully  cleansed,  an  ounce \nand  a  half  in  weight.  Place  this  in  a  closed  vessel  for  digestion  over  hot  ashes \nduring  a  period  of  eight  hours.  Then  you  will  see  your  body  at  the  bottom  of \nthe  vessel  transmuted  into  a  subtle  vapour  or  Mercury.  Having  made  a  solu- \ntion of  the  whole  mercurial  water,  separate  it,  by  sublimation  in  an  alembic \nover  a  slow  fire,  from  its  first  matter,  and  keep  it  carefully  in  a  glass  vessel. \nYou  will  thus  have  the  true  Mercury  of  the  body,  the  use  whereof  in  desperate \n\nO  2 \n\n\n196     The  Herinetic  a7id  Alche?Jiual  Writings  0/  Paracelsus, \n\ncases,  provided  only  it  be  carefully  employed,  is  marvellous  and  celestial*; \nand  on  that  account,  therefore,  not  to  be  revealed  to  unworthy  persons. \n\n\n*  For  example,  the  red  Mercury  of  Gold  constitutes  a  good  medicament  for  the  cure  of  wounds  and  of  the  plague, \nthat  is,  if  it  be  reduced  to  a  precipitate  to  prevent  vomiting.  This  is  accomplished  by  the  upward  separation  of  its \nlaxative  part.  For  in  every  preparation  of  gold  the  chief  point  Is  to  remove  superfluity  from  it.  In  the  plague  there  is \nno  necessity  for  purging.  Gold,  however,  is  a  laxative,  a  ionic,  and  an  astringent.  Take  it  away  ;  preserve  the  rest. \nThe  medicaments  for  the  plague  are  divided  into  those  used  for  the  accidentia  and  those  adapted  for  its  cure.  Understand \nconcerning  the  cure  that  the  spirits  of  gold  and  of  gems  are  the  best  medicines  whereby  all  plagues,  wheresoever  located \nin  tlie  body,' are  most  successfully  healed.  The  principal  is  gold  ;  the  second  are  gems,  for  gems  are  tonics  and \npreventives.  It  should  at  the  same  time  be  remembered  that  all  sores  are,  a^  far  as  possible,  to  be  cured  from  within. \nFor  this  reason  there  is  no  more  excellent  medicine  \u2014 speaking  of  vulnerary-  potions  tban  is  internal  Mumia  No \nwound  is  properly  healed  from  without.  Internal  Mumia  is  the  perfect  curative.  Otherwise,  there  is  no  more  sublime \ninc.irnative  than  gold  '\\x?,^t^ Frtign'.enium  dt.  Psite. \n\n\nTHE    SULPHUR    OF   THE    METALS. \n\n\nTHE  Sulphur  of  the  metals  is  an  oiliness  extracted  from  the  metals  them- \nselves, endowed  with  verj-  many  virtues  for  the  health  of  man.'\"  Another \nsulphur  is  drawn  from  metals  before  they  have  undergone  the  fire,  as \nfrom  the  golden  and  silver  marchasites  and  others,  which  take  rank  and  excel- \nlence according  to  the  nobility  of  the  mineral.  So  also  is  it  drawn  from  the \nmineral  of  marchasite  and  cobalt,  according  to  the  nature  and  property  of \neach. \n\nThe  more  common  mode  of  extraction  is  to  take  Acetum  carefully  dis- \ntilled, which  has  stood  for  twenty-four  hours  on  a  Caput  Mortiium  made  out  of \ndistilled  Vitriol,  Salt,  Nitre,  and  Alum,  which  also  has  itself  been  distilled  by \nmeans  of  an  alembic.  This,  I  say,  you  must  pour  on  the  pulverised  metallic \nbody  in  a  glass  vessel  so  that  it  shall  stand  above  it  by  the  height  of  seven \nfingers.  Then  place  it  to  digest  in  horse-dung  for  nine  days.  The  coloured \nAcetum  distil  in  the  ashes  until  it  comes  to  a  superfluous  oil,  which  )ou  will \nrectify  in  a  bath,  or  in  the  sun.  Vou  will  then  have  the  verj-  truest  Sulphur  of \nthe  metallic  body,  which  you  will  rightly  use  at  your  discretion. \n\nThe  extraction  can  also  be  made  by  means  of  a  sharp  and  thoroughly \nseparated  lixivium.  But  other  sulphurs  are  less  suitable  for  the  internal  bodily \nuse  on  account  of  the  alkali  of  the  ashes,  out  of  which  we  make  a  clavcllated \ncorrosive  substance,  and  also  on  account  of  the  lime  of  which  such  lixivia  are \ncomposed.  The  Sulphur  thus  extracted  can  be  washed  with  sweet  water  and \nprecipitated.  The  subsequent  digestion  requires  a  double  space  of  time.  The \nlixivium  also  ought  to  be  rectified  from  all  earthy  deposit  by  means  of  sublim.a- \ntion,  so  that  such  sulphurs  may  not  be  incorporated  with  it  and  become \ncorrosive  so  as  to  cause  injury  to  sick  persons.  It  is  to  prevent  this  that \nthe  separation  spoken  of  should  be  m.ade.  So  far  concerning  the  crude \nmaterials. \n\nBut  nov\u00bb-,  these  having  been  fused  and  depurated,  you  may  draw  forth \ntheir  sulphur.  There  is  no  more  certain,  noble,  or  better  way  than  b}'  the \nwater  of  salt  or  by  its  oil,  prepared  in  the  way  I  have  clearly  described  in   my \n\n*  The  Sulphur  of  Metals,  and,  indeed,  th.tt  Sulphur  which  can  al&o  be  extracted  from  minerals,  is  said  lo  be  of  special \nutility  in  dropsy,  for  it  is  of  a  dr>-ing  nature,  and  is,  as  it  were,  a  sun,  or  solar  heat,  which  disperses  this  rain  of  the  body, \nand  causes  it  lo  pass  off  in  vapour. \u2014  />^  Itydrop'-iu \n\n\n198     The  Hermetic  atid  A /chemical  Writings  0/  Paracelsus. \n\ntreatise  on  Alchemy.  Such  a  water  extracts  from  the  very  foundations  and \nroots  their  natural  liquid  out  of  all  metallic  bodies,  or  a  sulphur  and  a  crocus \nmost  excellent  for  all  medicinal  as  well  as  alchemical  purposes.  It  resolves \nand  breaks  every  metal  changing  it  from  its  metallic  nature  into  some  other, \naccording  to  the  different  intention  and  industry  of  the  operator. \n\n\nTHE   CROCUS    OF   THE    METALS,   OR   THE   TINCTURE. \n\n\nTHE  Crocus  of  the  Metals  is  of  four  kinds  :  of  the  Sun,  of  Venus,  of  Mars, \nand  of  Chalybs.    The  best  is  that  of  Chalybs.     It  is  extracted  by  rever- \nberation or  by  calcination,  reducing  the  aforesaid  bodies  to  dust.     In \nlike  manner,  filed  iron  is  consumed  by  rust.     The  consumption  of  the  rust  is \nmade  by  the  imbibition  of  those  things  which  produce  rust,  and  by  a  decoction \nextracting  the  colour  of  rust. \n\nTake  old  Urine  poured  away  from  its  deposit,  several  cups  of  it,  in  which \ndissolve  three  handfuls  of  ground  Salt.  When  you  have  strained  it,  boil  it \nand  skim  it  carefully.  In  this  again  dissolve  a  handful  of  bruised  Vitriol, \nwith  two  or  three  ounces  of  bruised  Sal  Ammoniac,  and  then  carefully  skim \nagain.  With  this  liquid  imbibe  some  filings,  and  boil  until  it  can  be \npulverised.  The  dust  thus  produced  reverberate  over  a  powerful  fire, \ncontinually  stirring  it  with  an  iron  rod,  until  it  changes  from  its  own  colour  to \nanother,  and  at  last  into  the  hues  of  most  brilliant  violet.  From  this  you  can \neasily,  with  spirits  of  wine  or  distilled  acetum,  draw  off  the  Tincture,  and \nwhen  it  is  extracted  by  separation  of  the  elements  you  will  collect  what \nremains  at  the  bottom  of  the  glass,  by  means  whereof  you  will  be  able  to \nproduce  wondrous  effects,  both  within  and  without  the  body. \n\nFor  making  the  crocus  of  \\'enus,  take  one  or  two  pounds  of  copper-rust \ncarefully  alcoholised,  pour  on  it  plenty  of  distilled  Acetum,  and  stir  it  well \nthree  times  ever}-  day.  Gently  pour  off  the  coloured  .\\cetuni,  and  thoroughly \nsublimate  it  in  ashes  until  it  is  dr}-.  Let  this  powder  be  afterwards  washed \nnine  times  with  warm  water  from  all  acridity,  and  then  dried.  You  will  then \nhave  the  prepared  Crocus  of  Venus,  or  Flower  of  Brass,  from  which,  if  you \nwish,  you  can  easily  extract  an  oil  according  to  the  instructions  given  in  the \ngreat  work  on  Surgerj-,  where  also  its  use  is  explained. \n\nThe  Crocus  of  the  Sun  should  be  extracted  by  the  water  of  salt,  whereby \nthe  metallic  nature,  or  malleability,  is  destroyed.  When  the  residuum  has \nbeen  washed  with  warm  water,  the  Crocus  can  be  extracted  with  spirits  of \nwine  ;  and,  this  being  again  separated,  the  Crocus  will  remain  at  the  bottom. \nThis  is  changed  into  the  liquid,  or  truest  quintessence  of  the  Sun,  by  means  of \nelevation,  and  sublimating  with  five   different  grades   of  fire.     With   this  vou \n\n\n200     The  Hermetic  and  Alchemical   Wfiiings  of  Paracelsus. \n\ncan  produce  marvellous  effects.      But  there  is  need  not  of  a  merely  imaginary, \nbut  of  an  active  and  skilled,  operator.* \n\n\n\u2022The  flow  of  blood  from  wounds  can  be  stopped  by  means  of  the  most  skilfully  reverberaied  Crocus  of  Mars.\u2014 \nCKirurgia  Magtin^  Tract  II.,  c.  lo.  Moreover,  the  Crocus  and  Flower  of  Mercury  may  be  successfully  made  use  of \nfor  the  cure  of  yAc^xi,.  \u2014  Chirurgia  Magna,  Pars.  III.,  Lib.  V.  The  Crocus  of  Iron,  if  it  be  reduced  by  the \nreverberatorj'intoalcool,  is  supposed  to  cure  the  same  ulcers  that  are  successfully  treated  by  the  Oil  of  Iron,  provided  they \nhave  ceased  to  flow,  and  have  readied  their  proper  maturity.\u2014 Z>tf  Tutnoi-ibus  ei  Pitsiulis  MorbiGallici^  Lib.  X.  By \nartificers  and  mechanics  certain  arcana  are  discovered  in  the  things  which  they  daily  use.  Thus  workers  in  brass  have \nstopped  the  flow  of  blood  with  burnt  brass,  and  have  dried  flowing  wounds.  Workers  in  iron  have  used  their  burnt \niron,  which  is  called  Crocus  of  Iron,  for  wounds.  Potters  also  have  made  some  discoveries  with  what  they  call  silver \nor  golden  litharge.  Many  are  the  inventions  of  the  vulgar  which  have  been  called  experiments  ;  many  more,  which \nneed  not  be  described  here,  such  as  minium,  ceruse,  and  the  like,  have  resulted  from  the  various  attempts  of  the \nalchemists  upon  various  substances. \u2014 Chhntrgia  Vulnrum,  c.  g.  The  Crocus  or  Flower  of  Copper,  which  is  usefully \napplied  to  the  cure  of  corrosive  ulcers,  is  usually  prepared  in  two  ways,  one  oJ  which  is  that  the  greenness  is  abstracted \nby  means  of  distilled  Botin,  and  the  said  Botin  is  then  again  extracted.  Notwithstanding,  the  strength  of  Venus  is \nfeeble  unless , vitriol  be  added  to  it.  But  I  regard  that  as  vitriol  which  is  extracted  from  the  body  of  Venus. \u2014  De \nTurner,  et  Clcer.  Morhi  G.iHici,  Lib.  X. \n\n\nTHE    PHILOSOPHY   OF   THEOPHRASTUS   CONCERNLXG \nTHE    GExNERATIONS    OF    THE    ELEMENTS.* \n\n\nI \n\n\nBOOK  THE  FIRST. \n\nCON'CERXIXG     THE      ELEMENT     OF    AlR. \n\nTEXT    I. \n\nN  the  beginning,  Iliaster,  which  is  nothing,  was  divided,  thus  giving  and \narranging  the  four  elements.!  It  was  eren  as  the  seed  from  which  springs \nthe  stem.  What  the  seed  gives  forth  it  does  not  receive  in  the  same  form \ninto  itself  again.  But  this  liiaster  again  attracts  to  itself  the  four  elements. \nThus,  that  is  dissolved  and  becomes  what  it  was  before  the  four  elements  were \nproduced,  provided  only  one  year  of  the  world  has  elapsed.  The  four  elements \nare  the  growth  produced  from  the  liiaster.  And  the  seed  does  not  give  those \nvery  things  from  which  the  infant  is  produced  after  this  year  of  the  world  ;  but \nthe  four  elements  are  both  mothers  and  daughters.  Of  this  family  nothing \nis  found  surviving  after  death  ;  but  its  end  is  the  same  as  its  origin  ;  and  so \nwhatever  is  in  it  perishes  at  the  same  time.  Although  another  world  follows \nafter,  which  is  the  daughter  of  this  one  in  name,  still,  it  is  not  so  in  form, \nin  essence,  or  the  like.      For  this  will  not  pass  away,  but  will   remain  like  the \n\n*  The  philosophy  of  Paracelsus  concerning  the  generation  of  the  four  elements  and  concerning  the  three  prime \npnnciples,  Sulphur,  Mercurj-,  and  Salt,  appears  to  have  been  regarded  by  himself  and  by  his  editors  as  an  essential \npart  of  his  doctrine  and  practice  of  alchemy.  To  include  it  in  the  first  section  of  this  translation  is  by  no  means \noutside  the  issues  of  Hermetic  Chemistry.  Paracelsus  was  not  the  first  adept  who  regarded  the  process  in  the \naccomplishment  of  the  Magnum  Opus  as  offering  a  rigorous  analogy*  with  the  creation  of  the  greater  world.  .-Ml \nalchemy  insists  on  it.  He  who  succeeded  in  accomplishing  the  Grand  Magisterium,  the  confection  of  tlie  Philosophers' \nStone,  became  initiated  thereby  into  the  secret  of  the  i^tysUrium  Magnum;  and,  on  the  other  baud,  an  exact \ncomprehension  of  the  true  principles  which  obtained  in  the  universal  genesis,  was  enough  to  possess  anyone  with  a  full \nand  practical  illumination  concerning  the  arcanum  of  philosophy.  The  cosmological  philosophy  of  Paracelsus  is  the \nnecessary  complement  of  his  alchemy,  and  whether  or  not  their  combined  study  is  likely  to  throw  light  upon  either,  an \nopportunity  must  be  offered  to  the  student  for  the  comparison  of  the  two.  The  treatises  which  have  been  selected  for  the \npurpose  are  translated  from  the  second  volume  of  the  Geneva  folio,  and  the  copious  notes  which  have  been  added  are \nderived  from  analagous  writings  which  Paracelsus  left  unfinished,  or  which,  for  some  other  reason,  have  come  down  to \nus  in  an  imperfect  state. \n\nt  When  God  determined  to  fonn  the  world  and  deliberated  with  His  Divine  Prudence  concerning  its  nature  and  the \nmanner  of  iu  creation,  He  divided  it  into  four  parts  or  bodies,  which  he  de:>igned  to  be  the  mother  of  all  things,  but \nsubject  to  him  whom  God  intended  to  create  after  His  own  image,  even  the  man  Ad.im.  When,  therefore,  the  matter \nhad  been  deliberated  on  and  decreed  by  God,  the  four  said  bodies  were  created\u2014 that  is,  heaven,  earth,  water,  air.  For. \nas  the  Scripture  saith,  heaven  was  created  first,  then  earth,  and  subsequently  the  two  others.  Hence  you  must  know \nthat  these  four  bodies,  mothers,  or  matrices,  exist  that  they  may  produce  fruit,  and  furnish  the  nece^^itics  for  man's \nnourishment.  Thus,  for  example,  the  earth  brings  forth  its  peculiar  products,  but  it  is  man  and  not  tlie  earth  who \nmakes  use  of  them.  Similarly,  heaven  is  a  body,  free  by  itself,  whence  fruits  proceed  simply  for  the  use  of  man. \n\u2014 Liber  MeUcrutH,  Prcf. \n\n\n202      The  Hermetic  and  Alchemical  Wrili?igs  of  Paracelsus. \n\nsoul,  which  is  indeed  made  and  created  but  not  mortal.     Such  is  also  the  lot \nof  this  world. \n\nTEXT    II. \n\nNow,  it  is  quite  certain  that  the  Eternal  Father,  who  is  not  only  the \nfather  of  His  own  Son,  but  also  of  all  things,  mortal  and  immortal,  per- \nmanent and  transitory,  blessed  and  damned  together,  created  Domor,  that  is, \nheaven  and  earth,  the  firmament  and  the  water,  to  which  He  also  gave  His \nown  Divine  will.  We  will  not  further  discuss  this  subject  here,  but  the  same \nthings  can  be  read  in  the  Paramira.*  He  formed  the  natural  from  the  non- \nnatural.  From  that  which  had  never  perceived  any  nature,  He  pro- \nduced another  nature,  and  following  that  nature  He  willed  that  yet \nanother  nature  should  be  produced,  whilst  a  year  revolves,  wherein  His \nmajesty  Himself  carries  on  the  Divine  rule,  which  man  now  moderates  and \npossesses.  Yet  these  primal  natures  differ,  so  that  from  the  earth  springs  the \npear-tree,  from  the  sand  the  thistle,  from  the  water  cachiniitc,  from  the  sky \nchaos,  and  from  the  fire  snow.  But  seeing  how  wonderful  these  things  are, \nand  how  unlike  they  seem  to  the  first  source  from  which  they  sprang,  we \nought  to  make  it  a  matter  of  knowledge  and  of  philosophy,  that  the  element \nof  water  is  not  water  only,  but  a  mineral  as  well ;  that  the  element  of  earth  is \nnot  earth  only,  but  a  grape  as  well,  and  so  with  the  rest.  For  that  philosophy \nis  vain  which  gives  it  out  that  the  earth  is  an  element,  indeed,  but  not  a  nut, \nor  that  fire  is  an  element,  but  not  snow.  So,  too,  those  who  say  that  the  four \nelements  exist  in  all  and  everything,  advance  mere  nonsense. \n\nTEXT    III. \n\nThe  earth  is  an  element,  and  whatever  is  produced  from  it.  So  is  the \nwater  and  all  produced  therefrom.  So  then  that  is  an  element  \\\\  iiich  pro- \nduces, .-^nd  an  element  is  a  mother,  and  there  are  four  of  them,  air,  fire, \nwater,  earth.  From  these  four  matrices  everything  in  the  whole  world  is \nproduced.  And  the  speech  is  inconsiderate  of  those  who  assert  that  an \nelement  is  simply  endowed  with  a  complexion,  warm,  dry,  cold,  moist,  or  a \ncompound  of  these.  All  these  things  are  in  all  these  four  elements.  You  can \n^'-  understand  it  thus  :   the  earth  is  cold  and  dry,  cold  and  moist,  warm  and  dry, \n\nwarm  and  moist.  This  is  how  matters  stand.  ^^'hatever  thing  which  is \nwarm  and  dry  grows  out  of  the  earth,  grows  out  of  that  which  in  the  earth  is \nwarm  and  dry.  Whatever  is  or  is  produced  cold  and  moist,  is  produced  from \nthat  in  the  earth  which  is  of  a  similar  nature.  So  also  from  fire  four  com- \nplexions proceed.  Snow,  for  example,  from  that  in  the  fire  which  is \ncold  and  drj';  and  lightning  from  that  in  the  fire  which  is  warm  and  drj'.  It  is \nthe  same  with  the  other  two  elements.  I  would  have  you  then,  at  this  point, \nbefore  all  to  be  advised  not  to  determine  the  elements  according  to  their  com- \n\n\u2022  But  more  completely  aiitl  copiously  in  the  treatise*  and   fragments  of  trealisc^^  from  whieli  the  enM'.ing  notes  lia\\e \nbeen  rendered. \n\n\nConcerning  the  Generations  of  the  Elements.  203 \n\nplexions,  but  according  to  their  forms,  that  is,  what  are  the  four  matrices \nwhich  they  have  within  them.  The  earth  is  material,  clayey,  conglutinous. \nSuch  it  is  whether  it  be  warm,  dry,  cold,  or  moist.  The  water  is  humid, \nsensible,  tangible,  but  not  corporeally,  not  materially.  And  such  is  the \nclement,  whether  it  be  cold  or  warm.  The  fire  is  a  firmament,  and  is  the \nelement  of  fire,  though  it  be  in  one  place  warm,  in  another  cold.  The  air  is \na  heaven  which  comprises  all  things,  and  is  moist,  warm,  cold,  or  dry,  as  shall \nhereafter  be  set  forth. \n\nTEXT    IV. \n\nNow,  in  order  to  advance  towards  the  established  principle  witli  regard \nto  the  elements,  understand  this.  The  Iliaster  was  originally  distributed  into \nfour  parts \u2014 the  air,  which  is  a  heaven  embracing  all  things  ;  fire,  which  is  a \n.  firmament  producing  day  and  night,  cold  and  heat;  earth,  which  affords  fruits \nof  all  kinds  and  a  solid  foundation  for  our  feet  ;  and  water  from  whence  are \ngiven  forth  all  minerals  and  half  the  means  of  nutriment  for  living  things. \n\nThese  nutriments  are  twofold,  one  found  in  air  and  fire,  the  other  in  earth \nand  water.  The  two  former  nourish  us  as  if  spiritually  and  invisibly  ;  the \ntwo  latter  materially  and  corporeally.  These  four  elements  are  divided  into \ntwo  classes.  One  is  constituted  of  air  and  fire  ;  the  other  of  earth  and  water. \nThe  air  sustains  fire,  the  earth  water.  Air  and  fire  hold  water  and  earth; \nwhile  these  two  hold  air  and  ftre.  So  then  all  things  were  created  in  due \norder,  that  the  one  might  support,  seek  for,  and  nourish  the  other.  Thus  the \nIliaster  was  divided  into  one  domor,  of  which  there  are  two  globules,  an  outer \nand  an  inner,  each  enclosed  with  two  elements. \n\nBeyond  is  nothing,  so  far  as  we  know.  Within  is  what  we  see,  and \ntouch,  and  what  the  light  of  nature  suggests  to  us.  He  who  created  these \nthings  is  not  among  us,  but  dwells  without  us.  But  He  who  was  begotten \nof  Him  is  amongst  us.  Still  we  must  not  philosophise  further  concerning  the \nfour  elements  than  Nature  teaches  and  points  the  way  for  us. \n\nTEXT  V. \n\nIn  the  beginning  the  body  of  the  four  elements  was  founded  with  that \nform  and  amplitude  in  which  the  heaven  lies  extended  ;  and  it  was  made \ncorruptible  or  perishable  so  far  as  the  air  surrounds  it.'  There  was  the  throne \n\n*  But  now  we  must  understand  wh.at  is  tlie  nature  of  the  body  of  hcivcn.  Earth,  water,  air  have  each \ntheir  peculiar  bodies,  but,  indeed,  all  the  four  bodies  of  the  four  elements  are  made  of  nothing,  that  is,  they  are \nmade  only  by  the  Word  of  God.  This  nothing,  whence  is  produced  something,  turns  into  substance  and  body, \nwhich  body  of  all  the  four  elements  is  distinguished  into  three  species,  so  that  the  creative  Jiat  resulted  in  a  triple \nbody.  Thus  the  earth  and  the  other  elements  are  all  threefold.  At  the  same  lime,  there  is  such  a  distinction \nbetween  the  elements  that  the  four  things  are  not  one  body.  The  air  is  one  body,  the  earth  is  another,  the \nwater  a  third.  So  also  would  be  heaven  if  these  four  had  a  like  body.  But  the  earth  has  three  bodies,  and  so  also \nhave  water,  heaven,  and  air.  and  yet  a  piece  of  wood  is  one  body,  a  metal  another,  a  stone  another,  a  sponge  another. \nSo  also  the  four  elements  of  bodies  .ire  distinct  and  sep.irate.as  though  someone  were  to  take  lead  and  make  of  it  minium, \nceruse,  gl.-iss,  and  spirit  of  Satdrn.  So  then,  these  three  species  are  distributed  into  four  elements,  a  peculiar  body \nbeing  assigned  to  each.  To  pay  more  exact  attention  to  these  numbers,  God  Himself  chose  three,  and  constituted \nall  things\"out  of  three,  and  separ.ited  all  three.     For  the  origin  of  this  number  is  unmedialely  from  God,  the  principle \n\n\n2o'4      The  Hermetic  and  Alchemical   Writings  of  Paracelsus. \n\nof  God  and  the  centre  of  His  Kingdom,  from  which  centre  the  world  was \ncreated,  but  so  that  it  should  be  something  mortal  and  perishable  created  by \nGod.  To  rightly  understand  this  you  must  know  that  from  that  centre  the \nworld  arose  and  was  made  material.  On  this  seat  Christ  hung  from  the  cross  ; \non  this  seat  sat  the  prophets  ;  it  is  the  footstool  of  God.  Here,  therefore, \nmaterial  and  corporeal  things  are  made  God,  and  His  work,  the  centre  of \nHis  Kingdom,  and  His  throne. \n\nIt  should  be  known,  then,  at  the  outset,  and  before  the  philosophy  itself \nis  unfolded,  that  God  has  made  the  centre  of  His  heaven,  and  even  Himself, \nperishable.  For  as  corporeally  He  is  called  the  Son,  so  the  world  is  His \nhouse.  But  although  it  be  thus  made  and  created,  still  we  must  believe  that \nit  will  not  perish  as  it  was  produced.  Of  man  the  heart  will  endure  :  of  the \nworld  the  flower  will  be  permanent. \n\nTEXT  VI. \n\nAs  to  the  manner  in  which  God  created  the  world,  take  the  following \naccount.  He  originally  reduced  it  to  one  body,  while  the  elements  were \ndeveloping.  This  body  He  made  up  of  three  ingredients,  Mercury,  Sulpluir, \nand  Salt,  so  that  these  three  should  constitute  one  body.  Of  these  three  are \ncomposed  all  the  things  which  are,  or  are  produced,  in  the  four  elements. \nThese  three  have  in  themselves  the  force  and  the  power  of  all  perishable \nthings.  In  them  lie  hidden  the  mineral,  day,  night,  heat,  cold,  the  stone,  the \nfruit,  and  everything  else,  even  while  not  yet  formed.  It  is  even  as  with  wood \nwhich  is  thrown  away  and  is  only  wood,  yet  in  it  are  hidden  all  forms  of \nanimals,  of  plants,  of  instruments,  which  any  one  who  can  carve  what  else \nwould  be  useless,  invents  and  produces.  So  the  body  of  Iliaster  was  a  mere \ntrunk,  but  in  it  lay  hidden  all  herbs,  waters,  gems,  minerals,  stones,  and  chaos \nitself,  which  things  the   supreme  Creator  alone  carved  and  fashioned  most \n\ninnhe  Deity  being  three.  Now,  the  word  also  was  threefold,  and  the  word  is  the  beginning  of  heaven  and  earth  and \nof  all  creature^.  All  things  are  synthesized  in  three,  and  there  is  nothing  on  earth  which  consists  not  of  and  in  three, \n.ind  is  reduced  again  into  that  three.  On  the  one  hand,  then,  it  is  evident  that  e-tch  creature  can  be  distributed  into \nthree,  c-ich  in  its  place ;  but,  on  the  other  hand,  what  they  dogmatize  concerning  the  four  things  or  elements,  to  the \neffect  that  each  thing  consists  of  four  elements\u2014 that  is  false;  each  thing,  however,  contains  in  itself  one  comple,\\ion \nand  not  more,  nor  can  it  have  any  other  element  than  that  which  it  receives  from  its  mother.  For  instance,  every  herb \nhas  only  one  element-^that  is,  of  the  earth ;  every  stone  has  one  element\u2014  that  is,  of  the  water.  But  in  addition  to \nthis  it  receives  a  complexion,  frigid  and  humid,  frigid  and  dry.  warm  and  humid,  warm  and  drj-.  Yet  that  is  not  a \nwhole  element,  but  the  element  is  the  matrix,  as  water  or  earth.  For  instance,  man  is  taken  from  the  slime  of  the \nearth ;  but  the  element  is  not  slime,  it  is  quintessence.  Vet  it  again  becomes  an  element,  that  is,  it  returns  to  the \nelement  with  the  distinction  which  subsists  between  an  element  and  flesh.  Hence  the  elements  only  recur  into  three,  and \nthese  three  arc  the  prime  matter  of  the  elements.  However,  the  fashion  of  the  prime  matter  of  water,  earth,  air,  and \nheaven  is  diverse,  for  the  number  three  ccAistitutes  only  three  species  in  reality,  which  three  make  a  perfect  body,  and \nthese  s.ame  are  found  by  art  in  all  bodies  of  Nature.  These  three  are  the  first  matter  and  have  only  one  name.  The \nfirst  matter  is  as  God  ;  and  .as  in  the  Deity  there  are  three  persons,  so  here  each  species  is  separate  by  itself  as  to  its \noffice,  but  the  three  offices  are  comprehended  under  the  one  name  of  the  first  matter.  This  first  matter  has  been \ndistributed  by  God  among  four  parts  or  elements.  Whatsoever  resides  in  the  first  matter  of  the  earth  is  being \nsyjaratcd  or  has  been  separated  into  earth.  The  case  is  the  same  with  the  other  elements.  So,  everj-thing  has  been \nordained  into  its  predestinated  form,  earth  having  been  ordained  to  be  earth,  with  its  ofttce,  and  so  of  the  rest.  So  .all \nthings  consist  of  one  body,  and  yet  there  are  four  bodies,  and  the  four  elements  are  all  distributed  into  four  bodies,  and \nare  formed  from  one  matter  which  is  in  itself  triple,  having  been  originally  formed  out  of  the  word.  The  three  first \nthings  are  three  parts,  namely,  fire,  salt,  and  balsam.  All  bodies  consist  of  these  three-  all  elements  and  all  fruits \nthereof.  Earth  is  threefold  in  its  body \u2014 fire,  salt  and  bals.ani\u2014 while  that  which  grows  from  it  is  similafly  distributed \ninto  three  species.      The  body  of  a  tree  b  fire,  salt,  and  balsam,  and  the  things  which  are  generated  from  b.alsam  are \n\n\nConcerning  the  Generations  of  the  Elements.  205 \n\nsubtly,  having  removed  and  cast  away  all  that  was  extraneous.  First  of  all \nHe  produced  and  separated  the  air.  This  being  formed,  from  the  remainder \nissued  forth  the  other  three  elements,  fire,  water,  earth.  From  these  He \nafterwards  took  away  the  fire,  while  the  other  two  remained,  and  so  on  in  due \nsuccession. \n\nTEXT  VH. \n\nThe  four  fields,  therefore,  having  been  in  this  way  set  apart  and  separated, \nthere  remained  also  four  storehouses  for  keeping  the  four  elements,  namely, \nthe  hot,  the  cold,  the  moist,  the  dry.  Each  of  these  was  far  from  being  un- \nimportant. First  the  air  was  arranged  ;  afterwards  the  fire  ;  then  the  earth  ; \nand,  lastly,  the  water,  in  the  following  way  :  From  the  air  proceeded  chaos, \nthe  throne,  the  chain,  the  foundation.  From  the  fire,  night  and  day,  the  sun \nand  the  moon.  From  the  earth,  trees  and  herbs,  grasses  and  fruits.  From \nthe  water,  minerals  and  stones.  Of  these  the  succession  was  so  arranged \nthat  from  the  superfluity  was  continually  produced  something  else.  For \ninstance,  from  the  Iliaster  of  the  earth  beech  wood  was  extracted  and  the  wood \nof  apples  removed.  Each  was  disposed  in  its  own  place  ;  nothing  being \ncorrupted  or  intermixed.  In  water  gold  was  separated  from  the  rest  of  the \nmetals,  and  afterwards  the  others  also  were  removed  in  turn.  In  the  fire,  the \ncold  withdrew  from  the  heat,  the  light  from  the  darkness.  In  the  air,  chaos \nwas  set  in  order  for  preserving  all  things,  and  for  separating  earth  from \nheaven.  These  four  Iliastri  having  been  created  and  arranged  according  to \nelements,  that  is,  according  to  the  matrices  of  their  fruits,  the  air  was  prepared \nbefore  all  else  ;  then  afterwards  the  fire.  These  two  were  linked  together  in \nunion.  Afterwards  the  earth,  too,  and  the  water,  being  separated  from  the  two \nformer,  were  joined  in  one.  These  are  now  conjoined  Iliastri.  The  air  is  by \nitself,  and  the  fire.      In  like  manner,  also,  the  earth  and  the  water. \n\nfire, salt, and  balsam.  It  is  the  same  with  those  fruits  which  have  water  for  their  matrix.  It  is  the  same  with  heaven,  of \nwhich  the  fruits  are  the  sun,  etc.  It  is  in  like  manner  with  snow  and  rain.  The  art,  therefore,  of  Nature  docs  not, \nthen,  teach  us  how  to  extract  anything  out  of  fruits  except  fire,  s.alt,  and  balsam,  which  also  are  so  separated  from  one \nanother  by  the  force  of  fire  that  the  fire,  salt,  and  balsam  become  separate.  Now,  fire  is  also  called  sulphur ;  salt, \nbalm  ;  and  liquor,  mercury.  It  is  necessary,  however,  that  we  should  have  a  clear  idea  what  an  clement  is.  Now,  man \nhas  a  large  body,  containing  many  substances.  But  that  which  is  the  man  himself,  namely,  soul  and  spirit,  is  a  small, \nthing.  The  reason  why  the  body  is  called  man  b  because  the  man  remains  hidden  in  the  body.  So  also  the  eye  is  a \nconsiderable  part  in  man,  but  the  force  which  sees  is  very  small  in  respect  of  the  eye.  In  like  manner,  the  earth  is \ncalled  an  element,  whereas  it  is  a  rude  body,  and  its  true  elem.ent  is  hidden  therein,  invisibly,  like  the  spirit  in  man. \nIt  is  the  same  with  the  other  elements,  which  are,  indeed,  corporal,  but  are  yet  spirits  according  to  their  nature  and \nsubstance.  So  often,  then,  as  you  hear  that  this  or  that  proceeds  from  an  clement,  understand  that  it  proceeds  from \nthe  element  itself,  and  not  from  its  body.     In  man  the  tongue  speaks  and  does  not  speak,  for  the  spirit  speaks  in  it, \n\nwhose  intimate  permixture  and  union  with  the  body  causes  it  to  be  thought  that  the  body  docs  cvcr>-lhing \n\nThe  odour  of  the  box  tree  is  the  spirit  of  the  box  tree  ;  what  there  is  else  is  its  body.  The  soul  of  musk  is  in  its  odour. \nIn  corals  the  colour  is  the  spirit.  Thus,  all  fruits,  like  their  element,  have  spirit  as  well  as  body,  and  the  true  fruit  is \nnot  seen  by  the  eyes.  Vet  there  is  a  certain  difference  between  the  natural  and  the  supernatural  spirit,  for  the  first  is \ncorporeal  and  material,  subsisting  in  a  corporeal  body,  but  the  second  is  altof;ethcr  destitute  of  a  body.  The  body  of  the \nnatural  spirit  is  clothed  by  Nature  with  another  body  of  its  own  element.  But  concerning  heaven  it  is  to  be  noted  that \nGod  has  given  it  the  name  of  firmament.  The  firmament  is  the  heaven  and  its  whole  substance.  The  three  other \nelements  .ire  included  in  the  firmament,  as  the  egg  in  its  shell.  By  the  demonstration  of  the  name  which  He  has  given \nto  it  God  teaches  that  He  has  endowed  the  firmament  with  power  that  it  may  be  as  a  sure  shell,  wherein  all  the \ncreatures  of  Nature  are  firmly  contained.  And,  just  as  the  yolk  remains  immovable  in  its  place,  whether  the  egg  be  put \nup  or  down,  so  is  it  with  heaven.  Wherever  we  dwell,  we  live  at  a  high  level  or  a  low,  and  can  call  ourselves  dwellers \non  high  or  dwellers  below.     For  a  circle  has  neither  summit  nor  base.  \u2014 Z.i5rr  Mftearitjn^  c.  2. \n\n\n2o6      The  Hermetic  and  Alchemical  Wiitiiigs  of  Paracelsus. \n\nThus  it  was  that  God  made  the  material  centre  of  His  throne,  and  after- \nwards sundered  it  in  three  primal  elements,  from  which  constantly  emerges \neverything  that  is  born.  Without  these  three,  nothing  in  the  four  Iliastri  can \ngrow.  But  while  they  grow  they  are  elements,  and  so,  moreover,  they  lose \ntheir  name  of  Iliastri  and  are  called  elements. \n\nTEXT   VIII. \n\nThese  foitr  elements  were  sundered  into  their  own  places  and  seats,  so \nthat  none  of  them  should  be  mixed.  All  these  were  removed,  just  as  a \nsculptor  when  making  a  statue  throws  away  what  does  not  suit  the  intended \nimage.  So  there  are  four  elements,  but  only  three  primary  ones  ;  three  in \nthe  air,  three  in  the  fire,  three  in  the  earth,  and  three  in  the  water.  Every- \nwhere there  is  only  a  single  triad  of  the  primaries,  that  is,  one  Mercury  in \nall,  one  Sulphur  in  all,  one  Salt  in  all.  Yet  they  differ  in  their  properties. \nWhatever  is  growing,  herb,  leaf,  grass,  or  the  like,  was  relegated  to  the \nearth.  Whatever  is  mineral  withdrew  into  the  watej\".  Whatever  is  warm, \ncold,  day,  night,  betook  itself  to  the  fire.  Whate\\-er  is  air  spread  itself  out \nover  chaos.  And  all  these  three  are  one,  each  in  itself.  It  is  just  as  when \na  stone  is  divided  into  four  parts,  and  out  of  one  is  made  a  statue,  out  of \nanother  a  pitcher,  out  of  a  third  some  other  kind  of  a  vessel,  and  out  of \nthe  fourth  a  milestone  ;  yet  all  are  stones,  nay,  all  one  stone,  though  divided \ninto  four  portions. \n\nOf  these  Iliastri  there  are  four,  and  no  more  ;  these  being  sufficient.  So \nGod  disposed  the  world  in  a  quaternary.  He  was  satisfied  with  this  number, \nthough  He  could  have  made  eight  parts.  One  portion  of  nutriment  He \nconferred  on  the  air,  a  second  on  the  fire,  a  third  on  the  earth,  a  fourth  on \nthe  water.     Nowhere  was  there  any  deficiency. \n\nAnd  now  it  is  further  necessary  that  in  the  course  of  our  philosophising \nwe  should  go  on  to  treat  of  these  four  under  the  name  of  elements,  to  tell  of \ntheir  possibilities  and  performances,  and  to  state  in  what  they  excel.  We \nwill  begin  with  the  air,  and  conclude  our  philosophy  with  the  water,  adding \nsuch  explanations  as  the  nature  of  insensible  things  requires. \n\nTEXT    IX. \nThe   element  of  the  air  was  appointed   for  no  other  purpose  than  to  be \nthe  abode  of  the  other  three,   each   to   be  conserved,  as  it  were,  within  its \nclose  in  the  following  way.*     The  air  encloses  in  itself  every  mortal  thing, \n\n*  The  elements  and  all  that  exists  are  built  upon  the  element  of  air,  even  as  a  house  upon  its  foundations.  We \nshould  philosophise,  however,  concerning  that  which  sustains  the  air.  This  power  is  situated  in  the  exterior  part  of \nthe  air  in  which  the  Triune  God  dwells,  so  ruling  and  sustaining  the  air  that  it  does  not  yield,  nor  is  broken.  For  it  is \nimpossible  that  perishable  things  should  fall  into  the  sphere  of  the  imperishable.  Moreover,  it  cannot  fall,  because  all \nthings  tend  upwards,  nothing  downwards,  nor  is  there  any  bottom  or  profundity.  For  the  air  Is  so  compacted  and  con- \nfirmed in  its  circle  that  it  can  no  more  be  broken  or  dissolved  than  the  external  kingdom  can  perish  till  its  time  arrives, \nwhen  it  will  collapse  inward  towards  the  centre,  the  air  and  stars  rushing  towards  the  globe  of  earth,  and  then  tlie  globe \nshall  by  them  be  so  utterly  consumed  that  not  a  single  a.sh  shall  remain.  For  the  manner  of  this  destruction  shall  be \nsuch  that  nothing  shall  collapse  outwardly  from  the  circle,  but  all  inwardly  to  the  centre.  And  this  is  the  highest  secret \nof  philosophy \u2014 that  the  circle  rushes  to  the  centre  because  there  is  no  profundity  outside. \u2014 Alius  Libtr  Primus \nMeteorum^  De  EUmtnto  Aeris, \n\n\nConcerning  the  Generations  of  the  Elements.  207 \n\nand  shuts  it  off  from  what  is  immortal,  as  a  wall  divides  a  city  from  the \nfields.  It  strengthens  the  world  and  keeps  it  together,  as  a  dam  does  a \nmarsh.  And  just  as  there  is  nothing  in  an  egg  to  one  who  looks  at  it  from \nwithout,  or  outside  the  <iZg-,  which  agrees  with  what  is  inside,  so  the  sky  is  a \nshell  dividing  heaven  and  earth,  just  as  the  egg-shell  separates  the  ^^^  from \nwhat  is  outside  it.  The  air,  again,  is  like  a  skin  in  which  is  stored  up  a \nbody,  the  whole  world,  to  wit,  and  wherein  the  earth  is  contained  and  pre- \nserved. The  air,  then,  is  this  sky,  a  skin,  or  egg-shell,  or  wall,  or  mound, \nbeyond  which  nothing  can  burst  through,  and  within  which  nothing  can \nbreak  in.  Moreover  the  air  is  breath,  from  which  all  draw  their  life.  This  is \ntruly  air  itself,  and  puts  forth  the  air  which  nourishes  tKe  four  elements,  and \nat  the  same  time  sustains  the  life  of  man.  Without  it  none  could  live. \nWithout  this  no  element  could  advance,  no  wind  could  blow,  no  rain  or  snow \ncould  fall,  no  sun  could  shine,  no  summer  could  flourish,  no  water  could  flow, \nno  earth  could  sustain.  All  this  force  proceeds  from  the  air,  and  is  attracted \nby  the  four  elements.  For  as  the  lungs  every  moment  inhale  air,  so  does  the \nearth,  while  the  water  and  the  fire  each  do  the  very  same  thing.  That  is  a \npalpable  error  which  lays  it  down  that  winds  are  caused  by  the  air.  They \nburst  in  upon  us  like  poison,  not  as  a  means  of  life.  The  first  element  brings \nair,  but  fire  gives  the  winds. \n\nTEXT  X. \n\nFrom  this  same  element,  too,  flows  forth  a  power  by  which  fire  is  joined \nto  the  air,  so  that  it  may  not  fall  down.  Thus  it  is  like  a  chain  which, \nwithout  materiality  or  visibility,  holds  together  and  binds.  This  it  does  by \nmeans  of  its  chaos,  which  it  inserts  between  the  pellicle  and  the  earth.  There \nis  also  a  middle  space  extending  from  heaven  to  earth,  in  which  are  balanced \nthe  fire,  the  earth,  and  the  water.  And  as  the  chicken  is  sustained  in  the \n^Si&  by  its  albumen  without  touching  the  shell,  so  chaos  sustains  the  globe \nand  prevents  it  from  tottering.  This  chaos  is  invisible,  though  it  appears  of  a \nslight  green  tint.  It  is  an  intangible  albumen,  having  the  power  and  property \nof  sustaining,  so  that  the  earth  shall  not  fall  from  its  position.  As  the \nchick  in  its  albumen,  so  this  globe  of  earth  and  water  is  balanced  in  the  air. \nAs  a  ship  is  borne  up  by  the  ocean,  so  is  this  globe  by  the  air.  It  is  one  vast \nand  marvellous  albumen  which  invisiblj-  supports  the  globe  of  earth  and \nwater.  It  bears  up  even  the  firmament  itself,  which  is  placed  in  it  as  the  seed \nof  the  cucumber  is  placed  in  its  mucilage.  And  as  everj-  morsel  of  flesh  lies  in \nits  own  liquid,  or  the  generating  seed  in  the  sperm,  so  the  stars  lie  in  this \nalbumen,  and  move  therein  like  a  bird  in  its  flight.  In  no  other  way  are  they \nborne  up  than  in  what  is  clear  from  the  illustrations  which  are  named.  There \nis  at  least  only  this  difference  :  that  the  chaos  is  unlike  the  albumen  or  the \nsperm,  in  that  it  is  impalpable  and  extremely  subtle.  Otherwise,  in  all  its \npowers  and  energies  it  corresponds  exactly  to  those  things  which  have  been \nenumerated. \n\n\n2o8      The  Hermetic  and  Alchemical  WHtings  of  Paracelsus. \n\nTEXT    XI. \n\nWhile  discussing  the  powers  of  this  element,  it  should,  moreover,  be \npointed  out  that  the  air  and  its  chaos  and  the  sky  exist  in  a  round  form  which \nis  inherent  in  them.  No  one  can  point  out  or  distinguish  what  is  above  or \nwhat  is  below.  Let  us  give  an  example.  If  it  could  be  brought  about  that \none  should  be  shutjjp  within  an  ^%%,  it  would  be  impossible  to  know  which \npart  looked  towards  the  sky  and  which  towards  the  earth.*  The  rotundity \nprevents  there  being  any  \"up\"  or  \"down.\"  So  we  are  prisoned  within  a \nshell,  and  do  not  know  which  is  up  and  which  is  down.  Walking  over  the \nwhole  world,  we  look  up  to  the  sky,  and  everywhere  there  is  height,  whilst \nat  the  same  time  everywhere  there  is  depth.  The  cause  lies  in  the  rotundity \nof  the  globe  and  of  the  sky,  and  thus  it  is  natural  to  every  mortal  body  that \nall  things  grow  in  a  threefold  line,  and  not  only  man  walks,  but  also  trees, \nveins  of  metal,  and  springs  take  this  course.  As  God  created  the  circle  of \nthe  globe  and  the  sky,  so  he  founded  also  the  semicircle,  the  diameter  and  the \nmeridian \u2014 a  threefold  line \u2014 and  other  similar  ones.  For  in  heaven  and  earth, \nin  fire  and  water,  are  found  all  lines  and  all  circles.  Here,  too,  are  the  true \nGeography,  Cosmography,  and  Geometry.  By  the  elementary  geography  of \nthe  air  are  conserved  the  structures  of  the  air,  that  is,  the  sun  and  moon,  all \nthe  stars,  the  trees  of  the  earth,  and  other  things,  as  the  minerals  of  the \nwater  and  the  rest.  Here,  too,  beyond  a  doubt,  is  found  the  true  basis  of  all \ngeometry,  where  man  stands  like  the  straight  line  looking  up  to  heaven.  Of \nthis  geometry  God  alone  is  the  artificer,  the  mason,  the  geometrician.  From \nthis  line  nothing  falls  away  or  emerges,  be  it  v.-ater,  fire,  earth,  tree,  man, \nbeast.  All  things  tend  towards  this  aerial  geometry,  which  God  made  and \ngraved  as  a  mason  does  the  statues  on  a  tower. \n\nTEXT    XII. \n\nNow,  as  to  the  philosophy  of  the  three  prime  elements,  it  must  be  seen \nhow  these  flourish  in  the  element  of  air.  Mercury,  Sulphur,  and  Salt  are  so \nprepared  as  the  element  of  air  that  they  constitute  the  air,  and  make  up  that \nelement.  Originally  the  sky  is  nothing  but  white  Sulphur  coagulated  with  the \nspirit  of  Salt  and  clarified  by  Mercury,  and  the  hardness  of  this  element  is  in \nthis  pellicle  and  shell  thus  formed  from  it.  Then,  secondly,  from  the  three \nprimal  parts  it  is  changed  into  two \u2014 one  part  being  air  and  the  other  chaos \u2014 \nin  the  following  way.  The  Sulphur  resolves  itself  by  the  spirit  of  Salt  in  the \nliquor  of  Mercury,  which  of  itself  is  a  liquid  distributed  from  heaven  to  earth, \nand  is  the  albumen  of  the  heaven,  andthe  mid  space.  It  is  clear,  a  chaos, \nsubtle,  and  diaphanous.     .'Ml  density,  dryness,  and   all  its   subtle  nature,  are \n\n\u2022  Air  preserves  the  elements  and  all  creatures,  so  that  they  may  persist  in  their  course  and  centre.  Land  and \nsea  are  the  centre  of  a  circle  of  which  the  air  is  the  circumference.  Earth  and  water  constitute  one  glohe,  resting  on \nnothing,  but  free  on  all  sides,  being  encompassed  by  the  element  of  air,  which  is  like  a  vast  chaos,  which  conceals  that \nwhich  is  called  heaven  by  the  ignorant.  Within  this  chaos  all  creatures  are  included  and  involved.  Between  the \ncircle  of  the  air  and  the  globe  of  earth  and  water  which  is  at  the  centre,  a  sustaining  operation  intervenes,  which  may  be \ncompared  to  the  albumen  interposed  between  the  shell  and  yolk  of  an  tg%.\u2014lifid. \n\n\nConcerniiig  the  Generations  of  the  Elements.  209 \n\nresolved,  nor  is  it  any  longer  the  same  as  it  was  before.  Siicli  is  the  air. \nThe  third  remnant  of  the  three  primals  has  passed  into  air,  thus  :  If  wood  is \nburnt  it  passes  into  smoke.  So  this  passes  into  air,  remains  in  its  air  to  the \nend  of  its  elements,  and  becomes  Sulpluir,  Mercury,  and  Salt,  which  are \nsubstantially  consumed  and  turned  into  air,  just  as  the  wood  which  becomes \nsmoke.  It  is,  in  fact,  nothing  but  the  smoke  of  the  three  primal  elements  of \nthe  air.  So,  then,  nothing  further  arises  from  the  element  of  air  beyond  what \nhas  been  mentioned.  Many  of  the  ancients  and  later  writers,  nay,  even  some \nnow  living,  ascribe  wind  to  the  air,  making  out  its  cause  to  be  the  mobility  of \nthe  sky.  That  is  all  nothing.  It  never  reaches  the  sky  ;  and  the  air  is  by \nitself,  coming  forth  from  its  element  as  smoke  from  wood.  Whoever  wishes \nto  understand  more  clearly  about  it,  and  what  its  motion  is,  let  him  read \nabout  the  properties  of  fire,  where  more  is  set  down  than  can  be  here \ncomprised. \n\n\nTHE    PHILOSOPHY    OF \nTHE    GENERATION    OF    THE    ELEMENTS. \n\n\nBOOK     THE     SECOND. \n\nCON'CERNIXG     THE     Kl.KMENT     OF     FiRE. \n\nTREATISE    I.      TEXT    I. \n\nWE  have  spoken  thus  far  concernH)<f  the  element  of  air,  according  to  tlie \nposition  in  which  the  elements  have  been  arranged.     The  air  is  first \nin  position  ;  next  to   it   is   the  fire.     These  two  constitute  and  sur- \nround the  entire  globe.*     We  shall  next  philosophise  as  to  what  concerns  the \nelement  of  fire. \n\nFirst  of  all,  from  the  Iliaster  were  separated  the  air  and  the  fire.  After- \nwards these  two  were  sundered  the  one  from  the  other,  so  that  the  air \noccupied  the  first  place,  as  we  pointed  out  in  the  former  book.  The  next  place \nto  this  the  fire  occupied.  By  a  process  of  separation,  these  two  elements,  air \nand  fire,  were  divided.  From  the  air  were  produced  the  heavens  ;  from  the \nfire  came  forth  the  firmament.  As  in  the  air  there  is  only  chaos  and  nothing \nbesides,  so,  in  the  element  of  fire  we  find  nothing  but  heat  and  cold,  light  and \ndarkness.  But,  whatever  withdraws  from  the  globe  and  from  the  air,  is \nsustained  in  the  element  of  fire.  It  is  not,  however,  called  the  element  of  fire \nbecause  it  can  only  burn,  as  many  have  foolishly  said.  It  is  not  the  element \nof  fire  which  burns,  but  that  which  burns  and  is  contrary  to  it,  is  congelation. \nThe  element  of  fire  is  not  by  its  constitution  warm  and  dry  ;  the  cold  and  the \nmoist  come  from  the  element  of  fire.  They  are  quite  beside  the  mark,  then, \nwho  seek  the  element  of  fire  in  the  clement  of  earth  or  of  water.  Though \nthese  probably  produce  something  of  a  warm  complexion,  still  that  warmth \ndoes  not  constitute  the  element  of  fire.  This  clement  is  not,  therefore,  called \nan  clement  because  it  is  fire,  but  rather  because  in  it  the  whole  firmament \nsubsists.  It  is  an  element  from  which  should  proceed  day,  night,  brightness, \nwhite  or  red,  rain,  tempests,  winds,  and  all  impressions.  It  is  also  the  place \nand  portion  of  the  four  parts  of  creatures.  Therefore  it  is  called  an  element. \nFor  as  the  earth  gives  heat  and  cold  together,  though  it  be  the  element  of \n\n\n'Fire  and  air  constitute  the  chaos  which  encircles  the  globe  of  earth  and  water.    The  two  superior  elements  send \ndown  their  impressions  upon  the  two  inferior.     Fire  is  disposed  and  digested  hy  God  into  the  stars.  -Ibid.^  c,  7. \n\n\nConcerning  the  Generations  of  the  Elements.  2  i  1 \n\nearth,  so  is  it  to  be  understood  also  of  fire,  ^'et  there  is  a  difference,  because \nmaterial  fire  is  called  an  element  when  it  is  not  really  an  clement.  It  is  not \neven  produced  by  the  element  of  fire,  but  it  is  like  elementary  fire  in  that \nposition  when  it  looks  towards  the  sun.  So  also  the  water  is  like  the  element \nof  fire  in  a  place  where  it  rains.  Material  fire,  which  we  use,  is  in  the  four \nelements;  it  is  called  Tristo,  and  exists  in  them  thus  :  The  element  of  water \nrequires  the  element  of  fire  for  its  operation.  That  fire  remains  in  the  element \nof  water,  and  shews  itself  in  steel  and  in  those  stones  where  it  exists.  So  is \nit  with  the  air,  and  so  with  the  other  elements.  Each  has  its  own  Tristo \nwithin  itsel/,  as  is  demonstrated  in  the  Nature  of  Things.  So,  too,  the  sun \ncan  shew  its  element  in  wood,  can  kindle  and  burn  it,  because  it  is  of  the \nsame  nature  as  that  by  which  the  element  of  fire  moistens  the  earth  with  rain. \nAs  the  element  of  fire  moistens  the  earth,  and  it  is  its  nature  and  property  to \ndo  so,  it  kindles  wood  also  by  a  mirror  in  the  sun.  The  material  fire  is \nbrought  to  the  globe  just  as  rain  to  the  earth.  Both  come  from  one  element \ndivided  as  to  their  nature.  But  the  fire  which  is  extracted  from  stones  and \nmetals  has  penetrated  thither  from  the  sun  by  means  of  its  own  .'\\res.  As  the \nearth  is  nourished  by  the  sun,  so  is  the  one  element  by  another.  Of  the  three \nprimaries.  Salt  could  not  coagulate  unless  the  element  of  fire  were  in  it.  So \n,  Mercury  could  not  give  a  body  unless  it  contained  in  itself  the  element  of \nwater.  So  neither  is  Sulphur  without  its  terrestrial  quality.  The  air  is \nwithout  material  or  body,  impalpable.  Therefore,  of  itself,  like  the  other \nelements,  it  cannot  give  a  body  ;  but  it  works  together  with  it,  as  the  rest  do. \n\nTEXT    II. \n\nHaving  thus  far  explained  the  separation  of  the  two  elements,  fire  and \nwater,  it  remains  to  speak  of  their  order,  which  is  as  follows  :\u2014 Originally \nthe  distribution  of  them  was  made  into  the  sun,  the  moon,  and  the  other \nstars.  Beyond  these  there  is  no  element  of  fire.  Whatever  virtue  they  are \nendowed  with  beyond  this  is  only  trifling.  This  is  more  fully  shewn  in  the \ntreatise  De  Natura.  Here  it  is  sufficient  to  know  that  this  element,  the \nfirmament,  to  wit,  is  nothing  but  stars.  What  these  produce  and  send  on  the \nearth,  as  snow,  rain,  wind,  hail,  cold,  heat,  night,  day,  summer,  winter,  and \nthe  like  ;  all  these  things  come  from  the  element  of  fire,  as  an  infant  from  its \nmother,  or  an  apple  from  its  tree. \n\nThis  element  of  fire  is   placed  in  the   element  of  air.      For  as  the  water \n\nand  the  earth  are  comprised  in  one  globe,  so  the  fire  and  the  air  are  mingled \n\nin  one,  neither  injuring  the  body  of  the  other.     They  move  freely  in  the  air, \n\nnot  leaning  or  propped  up  on  any  foundation.     As  birds  fly  in  the  air,  so  the \n\nsun  moves  in  the  sky,   that  is,   in  the   air.      For  just  as  it  is  appointed  that \n\nman  walks  on  the  earth,  the  bird  flies  in  the  air,  the  fish  swims  in  the  water, \n\nand  the  gnome  lives  within  the  earth,  so  has  it  been  arranged  concerning  the \n\nelements,  that  one  lies  still,  another  flies,  one  is  in  this  mode,  another  in  that, \n\nnot  moving  from  one  seat  or  place.      Every  star  has  its  own  special  orbit,  nor \n\nV2 \n\n\n2  I  2      The  Hennetic  and  Akhaiiical   Wriihigs  of  Pai'acelsus. \n\ndoes  one  collide  with  another.  For  as  no  one  man  walks  exactly  like \nanother,  and  yet  there  is  one  mode  of  progress  for  all,  so  is  it  with  the  stars. \nAnd  as  men  by  Nature  are  not  precisely  alike,  neither  are  the  stars  ;  so \nmanifold  is  their  nature  and  condition.  On  this  topic  one  need  not  philoso- \nphise more  deeply  than  to  say  that  all  these  things  are  arranged  and  con- \nstituted bv  fate. \n\n\nTREATISE    THE    SECOND. \n\nCO.NXERNIXG    THE    SUX,    LlGHT,    DaKKNESS,    AND    NlCHT.* \n\nIN  the  first  treatise  it  was  stated  that  the  primal  Iliaster  was  furnished \nwith  all  the  colours,  and  with  brightness  and  splendour  all  mingled  to- \ngether. From  thence  the  four  elements  were  secreted.  Herein  shall  be \nstated  in  due  succession  what  was  added  or  subjected  to  the  element  of  fire. \nIn  the  beginning  the  first  element,  that  is  to  say,  the  air,  was  extracted  from \nthe  Iliaster,  and  afterwards  the  element  of  fire.  From  this  a  separation  was \nmade.  First  of  all  the  white  brightness  was  drawn  out,  and  therefrom  was \nmade  a  material  body,  the  sun.  Therein  is  all  the  white  brightness  of  the \nelement  of  fire,  and  besides  this  is  no  white  brightness  at  all  in  the  whole \nelement.  The  red  transparency  was  also  extracted  and  transferred  to  the \nstars,  that  is,  to  the  moon  and  the  other  stars,  which  were  distributed  into  many \nparts.  While  the  white  brightness  was  conglob.ited  into  one  form,  the  red \nbrightness  was  divided  into  many  parts.  Hence  now  follow  day  and  night. \nP'or  since  all  the  white  brightness  was  coagulated  into  one  globe,  it  will  be \nday  wherever  that  globe  is.  Where  that  globe  is  not,  there  is  no  white \nbrightness,  but  it  is  night  and'darkness  ;  for  the  red  brightness  transfers  no \nlight  to  the  white  brightness.  Moreover,  it  must  also  be  known  that  in  the \nelement  of  fire  two  natures  exist,  a  warm  and  a  cold  one.  Heat  is  universal \nin  the  white  brightness,  cokl  in  tlie  red.  .Ml  fire  which  is  warm  is  in  the \nsun,  and  not  in  any  element  besides.  All  coldness  is  in  the  stars  ;  there  is \nnone  in  the  sun.  Hence  it  is  clear  that  summer  comes  from  the  sun,  winter \nand  cold  from  the  stars.  In  the  sun  is  an  expulsive  heat,  in  the  stars  an \nexpulsive  cold \u2014 thus  :  The  sun  emits  from  himself  heat  to  the  earth  by \nmeans  of  his  rays.  For  just  as  the  wind  blows  from  its  cave,  or  as  from \nthe  ground  a  stalk  rises  above  the  earth,  so  heat  goes  forth  from  the  sun \nover  the  trlobe. \n\n\n\u00ae  All  the  clarity  which  in  the  element  produces  night  is  fierj-  and  twofold\u2014 white  and  red.  The  whttt'is  from \nnercuryand'Salt.  the  red  from  pure  sulphur.  These  two  colours  inhere  in  the  three  principles  by  re.xson  of  the  pre- \ndominant fire  in  the  substance.  The  same  are  divided,  the  red  into  one  part,  the  white  into  ihc  other.  The  first  is \ndistributed  among  nil  the  stars,  the  second  into  one  only.  But  if  the  red,  like  the  white,  were  compacted  and  digested \ninto  a  single  star,  instead  of  into  so  many,  the  red  splendour  would  be  c\u00abiually  great  with  reference  to  redness  as  is  the \nwhite  with  reference  to  whiteness.  On  the  other  hand,  were  the  white  star  distributed  after  the  manner  of  the  red, \nthere  would  be  a  faint  and  perpetual  daylight.  Such  a  perfect  and  condensed  splendour  would  not  illuminate  the \nearth,  but  one  weaker  and  more  divided.  The  universal  splendour  of  the  mercury'  lias,  however,  been  concentrated \nfrom  the  three  prime  principles  into  one  orb  or  star,  which  receives  its  motion  according  to  the  will  of  the  Creator.  The \nmotion  of  this  star  takes  pl.ace  round  the  globe.  When  it  radiates  upon  the  earth  there  is  day,  but  elsewhere  night \nreigns,  for  all  the  brilliance  of  day  is  in  it,  and  without  its  radiation  there  is  no  brilliance  upon  cartb.  The  red \nbrilliance  of  the  other  stars  is  the  light  of  the  fire  in  red,  only  in  sulphur,  where  there  is  no  mercury  or  s.ilt.\u2014 Pr \nMi^fon's-  c.  32 \n\n\n2  14      '^f^^  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nHeat  is  the  fruit  of  the  sun  on  the  globe,  and  it  has  no  other  fruit. \nHence  it  follows  that  the  sun  has  two  operations,  a  greater  and  a  lesser  heat, \nin  this  way.  The  sun  divides  his  heat  in  two  modes.  Hence  it  is  granted \nto  the  stars  to  lose  their  coldness.  The  matter  stands  thus  :  For  us  Germans \nif  the  sun  is  supreme  his  heat  is  greatest  with  us.  Then  the  autumn  and \nharvest  are  at  hand.  In  winter  the  cold  comes  on,  not  because  the  sun  is \nlow  and  depressed  (for  it  is  the  same  sun  which  can  by  his  rays  shed  heat \never^'where),  but  because  his  harvest  is  not  then  imminent  as  in  June.  All \nfruits  are  then  in  a  state  of  repose,  and  have  been  harvested.  But  below \nus,  in  Ethiopia  and  other  places  which  verge  towards  the  antarctic  pole, \nthe  sun  is  warm  while  with  us  he  is  cold,  for  this  reason  :  because  it  is \nhis  harvest-time,  but  with  us  the  fallow  season.  This  fallow  season  he  ' y'^ \nmakes  more  or  less.  Ever)'thing  which  has  to  produce  fruit  needs  rest  and \nsleep  ;  and  unless  the  sun  were  lying  fallow,  its  heat  would  be  equally \nintense  with  us  in  winter  as  it  is  in  summer. \n\nIn  the  meantime,  while  the  sun  is  lying  fallow,  the  harvest  and  autumn \nof  the  cold  stars  are  substituted,  so  that  during  the  whole  year  there  shall  be \nno  sterility,  but  fruits  shall  be  constantly  produced.  Now  the  snow  falls,  and \nthe  north  wind  blows.  Then  follow  the  east  and  the  south  winds,  which  are \nthe  attendants  of  the  sun.  Thus  are  produced  winter  and  summer,  night  and \nday,  and  the  whole  year.  In  this  w-ay  is  there  transition  from  one  autumn  to \n.another  through  the  year  of  the  sun  and  the  year  of  the  stars. \n\nMoreover,  on  this  subject  it  must  he  remarked  that  dryness  and \nhumidity  occur  thus  :  Dryness  is  in  heal,  that  is,  in  the  sun.  There  is  no \nother  dryness  in  the  whole  element  of  fire  save  that  which  the  sun  has  in \nhimself.  Moisture  is  in  cold,  that  is,  in  the  cold  stars,  which  are  of  red \nbri|fhtness.  This  is  the  true  state  of  the  case.  Humidity  cannot  coexist  with \nheat.  Heat  consumes  all  moisture  and  brings  back  dryness.  Coldness  never \ncoexists  with  dryness.  What  is  cold  is  dissolved  if  heat  coagulates  itself. \nThus  the  element  of  fire  is  divided  into  two.  In  one  is  dryness,  and  this  is  in \nthe  sun  ;  in  the  other  is  -humidity,  and  this  is  in  the  cold.  If  coldness  some- \ntimes seems  to  be  dry,  the  dryness  is  only  as  when  one  sweats  in  the  sun, \nwhere  that  moisture  is  quite  foreign.  So  is  that  coldness  foreign  too.  It  is \ntrue,  indeed,  that  a  humid  body  on  the  earth  can  be  dried  by  the  stars,  though \nnot  on  account  of  their  dry  nature,  but  on  account  of  their  cold  nature, \nwhereby  they  are  able  to  coagulate  so  tliat  a  thing  seems  dried  up.  Thus \nmust  their  nature  be  understood  as  frozen  water.  Such,  too,  is  the  method \nof  the  sun  for  rendering. moist.  By  its  heat  it  melts  wax,  so  that  it  liquefies, \nas  does  tallow.  But  what  has  this  to  do  with  the  matter?  Nothing.  These \nthings  are  only  given  as  illustrations.  There  is  dryness,  too,  in  the  stars,  for \ninstance,  snow,  hoar-frost,  sleet,  hail,  lightning  and  the  like,  as  metals  and \nstones  coming  thence.  But  what  is  the  dryness  of  snow,  which  does  not  last? \nIn  what  respect  is  a  metal  dry  which  returns  to  its  original  matter?  And  so \nof  the  sun.      Where  is  his  humiditv?      It   does  not  last.      What  Is  it  if,  indeed. \n\n\nConcerning  the   Generations  of  I  he  lllements.  2  1 5 \n\nhe  moistens  fat  ?  Xo  sooner  lias  he  withdrawn  than  it  is  dry  again.  After- \nwards it  is  no  longer  moistened.  It  is  the  same,  too,  with  fire.  It  dries  wood \nso  that  it  never  afterwards  grows  damp  again,  that  is,  so  long  as  it  is  ashes. \nBut  what  does  the  star  do?  It  wets  Salpalla  so  that  it  never  again  returns \nto  drj'ness,  but  always  remains  moist.  The  stars  moisten  the  rain,  which \nalways  remains  moist,  and  is  never  again  dried.  Wherever  it  is  poured  out, \nwherever  it  breaks  forth,  it  is  always  moist,  always  wet.  So,  that  which  is \ndry  remains  in  heat  ;  what  is  wet,  in  cold  ;  dryness  never  grows  wet,  and \nmoisture  never  grows  dry.  In  like  manner,  lime  remains  lime  ;  glass,  glass  ; \nwine,  wine,  etc. \n\nBut  in  order  that  the  element  of  lire  may  be  more  thoroughly  understood, \nwe  will,  in  the  first  place,  describe  the  sun,  the  account  of  which  is  as  follows  : \nAll  heat  is  drawn  together  and  rounded  out  into  Magdalion.  The  whole \nwhite  light  is  therein.  Thus,  then,  white  light  and  heat  make  up  Magdalion, \ncomposed  of  ignited  white  Sulphur,  congested  into  one  body  of  noblest \nMercury,  pre-eminent  over  all  the  other  elements,  and  coagulated  by  the \nmost  subtle  spirit  of  salt.  Out  of  these  three  the  sun  exists,  so  dry  and  so \nwarm  that  there  is  place  for  no  humidity,  but  it  would  all  be  consumed.  In \nthis  way,  both  the  daily  rain  and  whatever  water  is  poured  out  by  the  three \nother  elements  is  consumed  by  the  force  of  the  sun,  lest  a  too  copious  supply \nof  water  should  cause  inundation.  So,  then,  the  sun  is  the  death  of  aqueous \nnature,  both  of  the  sea  and  of  the  Rhine,  Danube,  Nile,  and  Tiber.  They  are \nconsumed  by  the  heat  of  the  sun  so  that  they  do  not  increase  in  volume. \nDeath  exists  in  all  things  for  this  very  purpose,  that  they  may  not  increase \ntoo  much  but  may  keep  within  bounds.  So  man  has  his  own  form  of  death, \nwhich  is  invisible.  So  dryness  has  its  death,  namely,  water.  So,  too,  the \nwaters  have  their  death,  fire  ;  and  it  is  not  true  to  say,  that  what  the  fire \nconsumes  reappears  elsewhere.      It  perishes  entirely  in  its  ov.n  forn>. \n\nBut  the  spirit  remains,  and  this  the  sun  consumes.  It  is  the  veritable \ndeath,  consuming  and  taking  away  the  other  three  elements \u2014 alike  with  man \non  the  earth  and  with  the  bear  in  the  cave. \n\nBut  now  to  philosophise  more  about  the  sun.  It  regulates  its  course  by \nDivine  providence,  which  decides  when  and  how  all  things  should  exist.  By \nthis  it  is  arranged  that  the  sun  going  round  the  globe  rounds  out  its  circle  for \nthe  sake  of  this  autumn  and  harvest  of  the  sun.  In  this  course  is  nothing  but \nday  and  night,  summer  and  winter,  light  and  darkness  ;  and  the  darkness \nwhich  falls  upon  some  lands  is  intercepted  from  others  in  due  succession. \nFrom  this  impetus  and  motion  no  v%ind  is  aroused  ;  but  the  sun  moves  and \nproceeds  just  as  a  ball  is  driven  along  the  surface  of  the  earth,  without  any \nwind  arising,  or  as  a  ship  in  the  sea,  which  does  not  of  itself  generate  any \nwind.  So  neither  does  the  sun  produce  wind.  It  does  not  grow  warm  by  its \nmotion  ;  for,  although  the  globe  should  roll  on  for  a  hundred  years,  it  would \nnot  of  itself  grow  warm.  If  it  be  warm,  it  must  have  been  warm  before.  So \nthe  sun  going  upon  its  course  is  a  globe,  and  may  be  compared  to  birds  in  its \n\n\n2i6      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nmode  of  motion.  It  even  diminishes  heat,  that  is  to  say,  if  it  be  fallow.  But \nits  brightness  remains  always  and  under  all  circumstances.  For  Magdalion \nis  fixed,  and  will  remain  from  the  -first  point  of  time  to  the  latest  in  one  shape \nand  appearance  and  one  proportion  of  light,  of  Sulphur,  Salt,  and  Mercury. \nThese  have  onlj-  one  year  of  their  fixation,  which  will  endure  from  the  first \nIliaster  to  the  last  Iliaster,  .wh\u00a3rein  the  world  will  be  renewed.  I  say  there  is \none  year,  the  year  of  the  sun.  In  like  manner  all  the  stars  have  fixity.  That \nis  the  year  of  fire,  or  the  stellar  year,  yielding  place  to  the  time  of  the  year, \nas  if  to  its  own  daughter. \n\nBut,  now,  in  due  course,  we  must  speak  of  the  oilier  stars  in  which  exist \ncoldness  and  red  brightness,  as,  for  instance,  in  the  moon,  planets,  and  the \nrest.  In  this  red  brightness  is  a  different  kind  of  rest  from  that  in  the  sun. \nFor  the  moon  has  no  fallow  season,  but  simply  dies  and  departs.  The  seed \nonly  is  left  there,  from  which  the  new  moon  is  born.  And  the  generation  is \nof  such  a  nature  that  it  gains  its  power  of  increase  from  the  sun.  Whatever \ngrows  does  so  by  force  of  the  sun's  heat,  and  without  that  heat  nothing \ngrows  at  all.  When,  therefore,  the  Creator  made  the  moon  after  such  a \nmanner  as  that  she  should  wane  and  wax,  He  did  it  for  tiiis  purpose,  that \nthe  moon,  like  seed,  should  be  united  with  the  sun,  and  should  thence  acquire \nher  power  of  increase.  Thus  it  is  that  she  increases  and  comes  to  fulness,  and \nthen  afterwards  wanes.  For  whatever  increases,  the  same  also  decreases. \nAs  man  by  disease  wastes  away  and  dies,  so  the  decrease  of  the  moon  is  her \nsickness  even  to  death,  wherein  she  passes  away,  leaving  onlv  her  seed  behind. \nThe  moon  is,  in  fact,  the  phoenix  of  the  firmament,  from  which,  when  it  dies, \na  new  one  constantly  Issues  forth.  So,  in  like  manner,  there  are  other  stars, \nand  they  are  made  up  of  the  redness  of  Sulphur,  Mercury,  and  Salt.  And \nthere  is  a  cold  of  Sulphur,  Mercury,  and  Salt,  too,  which  has  its  origin  in  that \n\\irtue  from  which  the  sun,  too,  received  its  own.  Thus  it  is  that  the  moon \nhas  such  strong  influence  over  the  earth  on  account  of  her  coldness  and  her \nhumidity.  She  is  superior  to  all  the  other  stars  in  this  element  of  the  coldness \nof  fire.  The  other  stars,  too,  are  composed  of  these  three  primal  elements  ; \nbut,  still  they  are  divided  into  nian\\-  parts.  For  the  cold  in  the  element  ^:t'i \nfire  is  divided  into  a  thousand  essences  and  natiu'cs.  Thus,  in  some  stars  are \nproduced  winds  circling  over  the  entire  globe  ;  in  others,  snow,  rain,  and  the \nlike,  ha\\  c  tlieir  origin.  In  truth,  so  manifold  arc  they,  tiiat  manifold  natures \nand  virtues  flow  down  from  them  to  the  earth  ;  and  this  could  not  otherwise \nbe  the  case  if  there  were  but  one  Magdalion,  like  the  sun,  possessing  only  a \nsingle  nature,  heat.  Therefore,  in  the  stars  there  are  many  cold  natures. \nNow,  cold  produces  many  more  forms  of  effluence  tlian  heat.  A  warm  man \nis  a  healthy  man.  A  cold  man  is  exposed  to  more  misfortunes  than  twenty- \nwarm  ones.  Since,  therefore,  cold  has  a  nature  which  is  contrary  and  opposed \nto  the  sun,  the  element  of  fire  is  divided  into  many  stars,  so  that  eacii  \\irtue \nshould  exist  by  itself  without  the  impediment  of  another  nature.  From  these \ncome    forth    warm    winds,    warm    showers,    warm    tempests,    and    the    rest, \n\n\nConcerning  the  Generations  of  the  Elements,  217 \n\ncoruscations,  dragons,  lancese,  and  the  like.  Vet,  all  these  are  cold  fire, \nwithout  ardour.  On  the  other  hand,  what  is  warm  and  burns  has  its  origin \nfrom  accident,  as  the  special  chapters  demonstrate.  An  entire  section  follows \non  the  properties  of  the  stars,  as  to  the  necessities  they  produce,  and  giving \nwhat  is  necessar)'  for  a  description  of  their  natures. \n\nConcerning  Winds.* \n\nThrough  the  course  of  the  globe,  there  are  scattered  tlie  windy  stars  whicli \ncontinually  hx\\\\\\v^  round  their  autumn  and  harvest.  They  surround  Zedoch  in \na  circle  and  at  the  same  time  embrace  the  globe  above  and  below.  As,  there- \nfore, the  firmament  goes  round  the  globe  in  its  rotundity,  and  the  round  globe \nlies  therein,  so  the  stars  consist  in  the  circle  of  Zedoch,  and  the  globes  touch \nZedoch  in  the  midst.  Two  winds,  therefore,  proceed  to  the  two  sides,  and \nseparate  above  and  below,  that  is,  one  part  to  the  arctic  and  the  other  to  the \nantarctic  pole.  These  stars  are  actual  stars  of  the  winds,  because  they  blow \nupon  us  annually,  and  have  their  own  year,  which  is  the  year  of  the  winds. \nThe  other  stars  of  the  winds  blow  above  and  below  us,  not  according  to  the \nyear,  but  sometimes  they  blow  and  sometimes  tlicy  do  not,  and  infringe  upon \none  region  only,  wherever  that  may  be.  The  true  stars  ot  the  winds  blow  each \naccording  to  its  year  continually,  above  and  below,  acroiss  the  whole  globe, \nand  are  without  hail,  without  lightning,  without  frost,  ^vithout  coruscation. \n\n\n*  Since  ihc  meteorological  principles  have  now  been  abundatitly  explained  and  recognised,  the  next  thing  is  to \nimpart  some  information  conccniing  meteoric  things  generated,  or  tlicir  generations.  But  we  will  first  write  of  the  rise \nor  generation  of  the  winds,  proceeding  from  their  predestined  circles.  There  are  four  parts  of  the  orb  and  circle  of  the \nwinds  ;  one  looks  to  the  east,  another  to  the  west,  a  third  lo  the  south,  a  fourth  to  the  north.  The  manner  of  the \ncircles  is  as  follows.  As  in  the  middle  of  the  firmament  there  are  placed  two  elemenL*;,  earth  and  water,  and  the \nclement  of  air  stands  between  the  element  of  heaven  and  the  lower  globe -as,  I  say,  the  earth  is  placed  in  the  middle, \nand  the  heaven  surrounds  it  completely,  so  there  proceeds  or  advances  a  circle  transversely  on  a  level  in  the  middle  of \nheaven,  earth,  and  water,  similarly  surrounding.  .  .  .  In  the  same  way  you  will  further  note  that  heaven  goes \nround  the  world  with  a  certain  circle.  In  this  circle  stand  the  mother  of  the  winds,  and  the  places  whence  arise  the \npredestinated  winds.  If  these  are  about  to  emerge  from  that  circle,  they  blow  upon  the  globe  through  the  clement  of \nair.  IJut  while  they  arc  arriving  at  the  rotundity  of  the  terrestrial  globe  and  dash  upon  it,  it  is  possible  that  the  winds \nmay  be  either  stirred  up  below  the  globe  and  impelled  towards  those  who  live  below  us,  or  may  be  driven  above  the \nglobe  to  the  dwellers  on  higher  ;  or  again  may  be  divided  and  driven  in  either  direction  through  the  heights  and \nthe  depths  of  the  globe.  Thus  the  winds  are  impelled  through  the  air  beyond  land  and  sea,  and  persist  until  they \narc  worn  out  by  reason  of  the  distance,  the  way,  or  the  violent  motion,  etc.  Each  of  these  four  parts  has  a  nature \npeculiar  and  proper  to  itself,  for  the  oriental  part  is  warm  and  drj-,  not  being  so  on  account  of  the  sun,  or  because  it \noccupies  the  east,  but  because  such  a  nature  is  derived  from  the  three  prime  principles.  Therefore,  also,  in  the  true \nsoutli-east  wind  and  its  satellites  no  other  nature  and  operation  are  perceived  than  warm  and  dr^-.  On  the  other  hand, \nthe  west  wind,  by  the  setting  of  the  sun.  is  cold  and  humid,  not  because  it  rL^cs  from  the  west  (for  the  complexion  of  the \neast  and  the  west  is  one  and  the  same),  but  because  the  matter  of  the  winds  has  l>een  created  cold  and  humid  in  the \nwest.  From  the  north  blow  winds  of  a  cold  and  dr>'  nature,  which  they  also  impart  to  those  regions,  not  that  the  winds \narc  so  affected  by  the  regions,  but  the  regions  receive  that  nature  from  the  winds.  The  south  wind  is  warm  and \nhumid,  not  because  much  water  is  accumulated  there,  or  that  moist  and  Iiumid  places  abound  there,  but  because  such \nis  the  peculiar  nature  of  this  wind,  and  it  is  imparted  to  the  region  that  it  occupies.  For  this  Is  to  be  observed, \nthat  the  winds  acquire  no  property  from  without,  hut  are  tempered  from  themselves,  and  .ire  not  affected  by  their \nregions.  The  generations,  therefore,  of  the  winds  are  circular,  from  their  proper  nature.  They  are  produced  from  their \nstars,  and  the  stars  are  their  mothers.  Stars  of  this  kind  are  innumerable  in  the  four  quarters  From  these  all  the \nwinds  proceed.  For  although  winds  are  also  stirred  up  by  the  stars  of  rain  or  hail,  yet  they  are  not  enumerated  with \nthe  circle  or  the  four  cardinals.  And  since  we  have  already  spoken  of  the  place  .ind  dispersion  of  the  winds,  because \nthey  flow  from  the  farthest  heaven  across  sea  and  land,  it  must  now  Le  added  that  those  stars  have  the  power  of \ngenerating  winds,  and  disposing  of  them  according  lo  their  nature  and  quality.  As  a  tree  puts  forth  its  fruit  out  of  its \ninternal  nature,  which  consists  in  wood  and  marrow,  so  also  the  same  is  to  be  understood  of  the  stars.  But  the \nseed  of  the  winds  is  the  first  matter  of  the  three  principles,  salt,  sulphur,  and  liquor.  These  three  arc  the  mothers \nfrom  which  are  born  those  foetuses  which  we  call  winds.  In  the  northern  quarters  they  are  of  a  cold  and  dr>* \nnature  ;  in  the  south,  w.irm  and  humid  ;  in  the  east,  warm  and  dr>*  ;  in  the  west,  cold  and  humid.  For  as  is  the \nn.iti'.rc  of  the  thiee  pri::>:iplc>,  -^i  arc  their  fruits.     Moreover,  you  must  k'low  th.nt  the  wind-;  arise  from  ihtir  stars  by \n\n\n2i8     The  Hermetic  and  Alchemical  lVriit7igs  of  Paracelsus. \n\nThere  are  very  many  wliich  surround  the  w  hole  Zedoch,  like  the  Galaxy,  and \nover  against  the  Galaxy  is  Deneas.  Concerning  the  elementary  n;iture  of \nthese  stars  it  may  be  said  that  they  are  all  humid.  Antiquity  has  gi\\en  to \nthese  four  names  which  we  retain,  though  not  with  the  ancient  interpretation. \nAll  those  stars  which  are  situated  at  the  north  throughout  the  entire  Zedoch \nare  called  Boreas.  Censeturis  is  dry  and  cold,  yet  not  altogetlier  dry.  It  is \ncold  and  congelated,  that  is,  its  humidity  is  coagulated,  whence  it  appears  dry. \nZephyrus  comprises  the  western  stars,  all  being  humid  and  cold,  but  not \ncongelated.  So  it  is  that  by  comparison  with  these  Boreas  is  accounted  dry, \non  account  of  its  congelation.  The  other  stars  in  Zedoch,  Eurus  and  Auster, \nare  altogether  cold.  As  soon,  however,  as  the  winds  issue  forth  from  their \nstars,  they  become  warm  by  the  sun  whose  beams  they  pass  through,  and  thus \nthey  are  held  to  be  warm,  which  they  are  not  by  their  own  nature.  Eurus  is \naccounted  di*y,  but  is  not  so.  The  sun  consumes  the  humidity  which  it \npossesses  until  it  comes  to  that  moisture  contained  within  it,  which  the  sun \n'cannot  take  away.  Auster  is  called  humid,  and  is  so  because  the  sun  does \nnot  take  av/ay  so  much  of  its  humidity  as  in  the  case  of  Eurus.  That  is  pre- \nvented by  the  sea,  which  supplies  to  the  sun  sufficient  moisture  for  its \nconsumption.  So  Auster  with  its  humidity  bursts  forth  on  us  throughout  the \nlower  and  the  upper  part  of  the  globe. \n\n\nrule  of  time  and  season.  For  they  retain  the  nattirc  of  the  three  principles.  Tlie  variaiions  of  their  strength  are  in \nproportion  to  the  distance  they  have  travelled  .  .  .  Borcis  is  affected  by  the  summer  but  not  by  the  winter  stars, \nand  if  it  be  impregnated  with  sulphur  it  produces  sulphureous  maladies  ;  if  wiih  s;dt,  it  dries  up  and  cracks  the  skin. \nTIic  south  wind  at  its  proper  season,  namely,  in  spring,  is  most  healthful.  These  risings  of  the  winds  we  arc  able  to \nprove  by  a  terrestrial  example.  Water  boiling  in  a  jar  emits  a  wind  ;  so  do  all  boiling  substances,  whether  drj^  or \nhumid.  Moist  coction,  as  of  water,  produces  a  moist  wind  ;  the  dry  coction  which  is  known  to  the  alchemists  occasions \na  dry  wind.  There  is  no  other  generation  of  the  winds  than  when  the  three  principles  are  set  in  motion  and  driven  to \ntheir  work  by  Vulcan.  This  action  produces  wind,  and  imposes  its  oVn  nature  thereon,  whether  warm,  cold, \nhumid,  or  dr>-.  We  must  understand  that  God  lias  cunstiluted  a  generation  of  llic  finname.it  of  such  a  nature  that  the \nthree  principle*;  should  generate  and  produce  all  things  in  their  places  to  which  they  were  ordained  by  God.  and \nshould  by  their  operations  tend  lowardj>  the  centre  of  the  ear:h.  Above  all  things,  therefore,  it  is  necessarj' that  the \nthree  principles  should  be  rightly  recognised.  These  three  princiijles  are  all  of  an  igneous  nature  till  they  arrive  at \nthfir  operation,  that  is,  at  their  ultimate  matter.  Sulphur  is  a  fiic  which  burns  ;  salt  nitre  burns  also  ;  and  it  is  in  like \nmanner  with  mercur>'.  Now,  fire  cocks  wind,  and  in  the  generation  of  v.-inds  the  stars  are  vials  and  cucurbttes,  con- \ntaining in  themselves  meteoric  sulphur,  mercury,  and  salt,  which  operate  in  these  phials  by  means  of  our  ethereal \nVulcan.  From  these  ethereal  operations  ethereal  works  are  produced,  such  as  the  winds.  .  \u2022  .  From  earthly \nexamples  we  understand  the  operations  of  the  firmament,  not,  indeed,  according  to  one  grade,  for  as  the  heaven  is \nhigher  than  the  earth,  so  also  is  it  stronger  ;  and  as  the  heaven  has  more  of  clarity  than  has  earth  of  grossncss, \nso  much  more  sublimely  graded  and  intense  is  its  operation.  That  \\\\  hich  is  unseen  by  the  eye  is  judged  analogically  by \nthings  which  the  eye  beholds.  But  you  must  know  that  the  hour  and  time  of  the  generation  of  those  winds  must  be \nfundamentally  understood  by  .astronomy  and  all  its  branches.  If  the  winds  blow,  they  advance  to  places  suited  for \nthem.  Much  concordance  produces  strong  wind.  To  frequently  concord  and  generate  is  frequently  to  excite  winds. \nMany  species  and  a  strong  Vulcan  generate  mighty  and  violent  winds,  which  root  up  trees  and  demolish  houses.  For \nthe  wind  is,  according  to  its  own  nature,  as  corporeal,  and  substantial  as  stone  or  any  matter  hurled  down  from  a \ngreat  height.  And  although  a  stone  is  one  body  and  wind  is  another,  yet  the  latter  is  capable  of  great  bodily \ndestruction,  for  therein  are  invisible  as  well  as  visible  corporeities  created  by  God,  diverse  in  appearance  but  equal  in \nvirtue.  Concerning  the  origin  of  winds  it  is  then  to  be  concluded  that  they  are  generated  in  windy  stars  above,  and  by \nthe  operation  of  Vulcan  they  are  matured  at  their  proper  time,  w  hen  they  dash  forth  into  the  centre  of  the  globe,  trans- \nforming all  obstacles  into  their  own  nature  and  property.  As  Boreas  coagulalcs,  so  the  south  wind  dissolves,  the \neast  preserves,  the  west  putrefies.  They  perform  their  operation  according  to  their  implanted  nature.  But  if  they \nblow  at  those  times  when  their  innate  malice  is  removed  from  them  and  modified,  they  effect  nothing  of  importance. \nAmong  other  things,  the  wind  exercises  great  force  upon  the  waters  of  the  sea,  stirring  up  tempests,  and  so \npenetrating  through  everything  that  it  enters  through  the  depths  of  the  sea  into  the  earth  itself,  whence  it  again  issues \nthrough  mountains,  caverns,  etc.  In  this  way  tremblings  of  the  earth  are  generated,  although  this  is  not  the  sole \ncause  of  such  occurrences.  Wind  has  the  power  of  penetrating  all  stones,  all  metals,  and  all  things  without  exception.\u2014 \nLiher  MeU-yrntn,  c.  5. \n\n\nConceridug  the   Gejterations  of  the  Elanents.  219 \n\nAs  to  how  wind  proceeds  from  the  stars,  this  must  be  held  to  be  the \nmethod.  As  the  sun  pours  its  heat  on  the  world,  so  in  these  stars  there  is  no \nother  nature  and  property  except  to  produce  winds,  which  are  decocted  from \nSulphur,  Mercury,  and  Salt,  and  issue  forth  accordinj^^  to  Adech.  Their  wind \nis  daily,  hourly,  blowing  gently  and  peacefully  over  the  whole  world.  So \nthe  respective  winds  must  he  learnt  in  the  course  of  our  exposition  as  to  the \nother  windy  stars. \n\nCONXERXING    THE    TEMPERATE    StARS. \n\nZedoch. \nThe  following-  is  the  theory  concerning  the  stars  in  the  firmament.* \nEvery  star  has  in  it  a  certain  amount  of  frigidity.  This  causes  winds. \nCold  is  the  parent  of  all  winds.  But  the  nature  of  cold  is  that  some \ncold  produces  winds  with  rain,  some  with  snow,  some  with  hail  and  the \nlike.  The  truth  is  that  all  winds,  intermittent  and  temporary,  proceed \nnot  from  Zedoch,  but  are  collected  from  all  quarters'  out  of  particular  stars. \nThe  mode  in  which  all  winds  are  generated  is  as  follows  : \u2014 By  means  of \nfrigidity  the  stars  periodically  beget  their  own  vacuum,  which  is  manifold  in \n\n\n\u2022  The  philosophy  concerning  the  stars  in  the  firmament  and,  generally,  concerning  the  constitution  of  heaven, \nis  discussed  elsewhere  at  greater  length  by  Paracelsus,  and  in  connection  with  the  four  elements,  as  follows :  Of  the \ndements  it  has  been  said  that  they  are  four.  Man  has  need  of  these.  But  they  are  divided  into  four  complexions, \nwhich  arc  by  no  means  as  the  ancients  have  imagined  them,  as,  for  example,  that  the  earth  is  cold  and  dr>*.  This  is \nw  ithout  foundation ;  certainly  in  some  places  it  is  cold  and  dr>*,  but  in  others  it  is  cold  and  wet,  while  in  yet  others  it  is \nwarm  and  dry.  Nevertheless,  it  is  an  element,  that  is,  the  mother  of  fruits  It  is  called  an  element,  inasmuch  as  it  is \nthe  mother  of  these  things,  not  on  account  of  the  complexion.  The  case  is  the  same  with  water.  This  is  specified  to \nbe  cold  and  humid.  It  ought  certainly  to  be  humid,  but  not  equally  cold.  At  the  same  time,  that  humidity  is  often  dry \nand  warm,  by  reason  of  the  virtue.  The  body  itself,  in  its  corporal  nature,  is  humid.  The  earth  is  dry,  so  that  its  fruit \ncan  be  con-jcivcd  in  it  ajid  come  forth  from  it.  So.  also,  the  heaven  is  not  of  one  complexion,  but  of  many  complexions. \nIt  is  not  fire,  but  is  understood  as  fire,  beciusc  it  proceeds  therefrom.  The  fire  thereof  is  at  times  a  water,  at  others  a \nfire,  now  cold,  now  warm,  etc.  Wc  mast  consider,  therefore,  that  the  elements  are  only  matrices,  nor  .ire  they  restricted \nto  one  complexion.  For,  as  the  offspring  is,  so  is  that  which  generated  and  produced  it.  Thus,  a  flammula  proceeds \nfrom  a  flammula,  and  solatrum  from  solatrum.  Accordingly,  hearken  concerning  these  things.  It  pcrt.iins  to  the  earth \nto  bear  and  sustain  man  and  his  dwelling-place,  as  also  rocks,  stones,  sands,  and  all  growing  things.  Hence  it  is  clear \nthat  the  earth  is  necessarily  compact  an<l  solid,  so  as  to  be  capable  of  bearing  them.  Consequently  it  is  hard,  and \nrequires  to  be  cut  and  ploughed.  It  is,  in  like  manner,  equally  necessarj' for  water  to  be  moist,  so  that  fish'es  may \nmove  and  swim  through  it,  which  can  by  no  means  take  place  on  land.  The  same  ought  also  to  produce  salt  and \nstones.  Now,  all  these  things  must  be  humid  in  their  first  matter,  and  must  pass  from  huniidiiy  into  a  coagulate. \nHut  that  which  is  born  from  the  earth  has  seed,  that  is,  a  dr^-  body,  such  .as  are  seeds,  roods,  trees,  etc.  For  all  these \nthings  are  dry  and  compacted  from  the  first  matter.  I!ut  in  the  first  matter  of  water  there  is  no  compact  botly.  the \nwhole  being  liquid.  The  matrix  hereof  is  from  the  element  of  water.  In  this  element  grow  those  ultimate  matters,  the \nprinciple  of  which  is  liquid  and  humid.  The  third  body  is  the  air.  This  element  has  need  of  another  kind  of  body, \nwhich  must  not  be  humid  like  water,  or  solid  like  earth.  Out  of  this  element  whatsoever  things  are  born  have- \ntheir  ingress  in  the  body  of  the  air.  just  as  the  fish  in  w.tter.  Man  has  been  surrounded  by  an  aeriform  vehicle  that  he  ' \nmay  walk  in  it,  as  the  fish  moves  in  water.  Thus  the  air  also  sustains  all  trees  and  whatsoever  grows.  It  is  necessary-, \ntherefore,  that  the  air  should  be  a  chaos;  not  earth,  not  water,  but  something  perspicuous,  diaphanous,  impalpable, \nin\\isible,  so  that  the  palp.ible  and  the  visible  may  be  insphercd  (literally,  touchea)  by  it,  and  may  be  seen  through  it \nas  through  glass.  Furthermore,  the  he.iven  is  a  body  of  this  kind,  not  humid  as  the  water,  not  perspicuous  as  air,  nor \nsolid  as  the  e<trlh,  but  one  of  another  essence,  so  that  heaven  is  not.  earthy,  but  is  yet  compact  in  its  essence,  not, \nhowever,  with  terrene  compactness.  It  is  also  tenuous  and  permeable  as  water,  but  still  is  not  water;  it  is  likewise \nlimpid  and  perspicuous  without  being  air.  It  is  most  comparable  to  smoke,  which  is  diverse  from  other  bodies  in \nrespect  of  corporality  and  substance \u2014 that  is.  It  is  not  like  stone  or  wood,  e.arth,  w.iter,  or  air,  but  is  a  body  without \nmixture  or  affinity  with  others.  It  is  in  like  manner  with  he.iven.  and  the  bodies  which  are  bom  therefrom  arc  at  once \nbodies  and  not  bodies,  compact  and  not  compact,  permeable  like  water,  >ct  not  water,  perspicuous  and  impalpable  as  air, \nyet  not  air.  Such  a  body  is  the  sun,  such  i>  the  moon,  and  such  are  the  other  stars.  He.iven  is  without  complexion  and \nthe  element  of  fire,  and  the  matrix  out  of  which  fire  is  generated  and  grows.  For  as  fire  has  a  certain  corporality,  so \nhave  heaven  and  the  stars,  which  take  their  nature  and  substance  from  he.iyen.  Consider,  therefore,  that  such  corporality \nis  derived  from  heaven,  the  peculiar  quality  thereof,  and  the  very  element  of  fire  ;  and  whatsoever  fire  is  about  to  do. \nthe  s.ime  is  performed  liy  heaven,  whence  fire  proceed-^.     But  wc  must  make  inquiry  cjnccrning  the  colour  of  he.iven. \n\n\n2  20     Tilt   Hermetic  and  Alchciiiical  Writings  of  Paracelsus. \n\ncharacter.  Hut  as  to  the  winds,  the  following  is  the  received  theory.  The \nstars  have  their  own  emunctories,  by  means  of  which  they  excrete  those \nthings  produced  in  them  to  wliich  the  emunctories  refer.  The  duration  of  the \nwind  is  as  long  as  that  required  for  the  purpose  of  emptying.  The  stars \nZedoch  perform  this  process  of  emptying  every  day,  and  raise  up  winds  in \nthe  world  for  moderating  the  heat  of  the  sun  and  dispersing  the  cold  in  the \nfrigid  portions  of  the  eartli.  They  mitigate  both  heat  and  cold,  and  are  the \nmost  perfect  moderators  of  summer  and  of  winter  alike.  A\\'hen  these  winds \ndo  not  obviate  such  a  result  chaos  is  frozen  just  Hke  water.  The  reason  why \nwater  is  frozen  is  that  the  winds  of  Zedoch  do  not  penetrate  it.  They  penetrate \nchaos,  and  therefore  do  not  allow  it  to  be  frozen.  There  is  wo  other  use  of \nwinds  except  to  mitigate  each  season  of  the  year,  and  to  moderate  their \nexcesses,  which  might  otherwise  do  damage. \n\nThe  common  i-jature  of  all  the  stars  comprised  in  the  sky  and  the  firnia- \nment  is  that,  every  day,  nay,  every  hour  and  moment,  they  exude.  For  the \nstars  attract  to  themselves  the  heat  of  the  sun,  just  as  the  fruits  of  the  earth \nabsorb  the  same.     The  solar  heat  causes  the  stars  to  be  resolved  from  their \n\n\nThat  of  e.-irth  tends  towards  black.  Whatsoever  is  of  another  colour  therein  belongs  to  muiera.  So  water  has  its  ow  n \ncolour  alike  through  all  things.  Its  colour,  however,  has  no  name,  for  it  is  neither  white,  nor  grey,  nor  blue,  nor \ngree;i,  and  yet  it  can  be  called  all  these.  Earth,  too,  is  really  neither  black  nor  purple,  and  yet  up  to  a  certain  point  it \ncorresponds  with  both.  The  case  is  the  same  with  air.  wliich  is  pure  and  pellucid  in  chaos,  and  yet  is  neither  white, \nnor  blue,  nor  citrine,  etc.,  while  it  is  still  p^tially  assimilated  to  these.  So  also  heaven  has  its  special  colour-  like  blue, \nlike  red,  like  green,  and  yet  none  of  the^^e  colours  is  present  therein  otlierwise  than  apparently.  For  elementary  bodies \nare  so  formed  as  to  have  no  perfect  coloijr  by  which  they  may  be  named.  But  the  things  which  are  produced  from  them \nhave  their  distinct,  determinate  colours,  and  to  these  names  can  be  given.  Thus,  many  colours  are  produced  from  the \nelements,  and  they  are  therefore  composed  of  many,  even  of  tliat  number  winch  they  prodnce  from  themselves.  From \nthe  earth  proceed  blue, red,  black, etc.,  while  from  water  all  colours  come  forth,  and  so  also  from  air  and  heaven.  Accord- \ningly, colours  are  collected  from  many  into  one,  lieaped  together  and  mixed,  and  such  mixture  produces  no  express, \ndeterminate,  and  dennite  colour.  Give  heed  to  an  example  taken  from  heaven  and  its  fruits.  For  ye  sec  that  everything \nwhich  grows  from  the  earth  has  its  palpable  foot  and  root,  as  are  trees  and  herbs,  etc.  lint  the  stars  are  the  fruits  of  heaven, \nyet  they  do  not  put  forth  their  roots  in  heaven,  for  they  stand  innnovable  below  the  heaven,  without  any  support  or  attach- \nment. Larth  and  heaven  are  opposite  in  this  respect  -  one  yields  its  fruits  with  roots,  the  other  without;  one  tends \nupwards,  the  other  downwards,  and  as  fishes  rest  upon  nothing,  and.  without  feet,  swim  about  in  the  water,  so  in  like \nmanner,  stars  swim  about  in  the  heaven,  that  is,  in  the  body  of  heaven,  preserving  that  order  which  God  has  prescribed \nthem, some  moving  at  a  liigcr.soine  at  alower,level,at  different  distances  apart,  and  with  a  quicker  or  slower  motion.  The \ndetails  of  this  question  must  be  referred  to  astronomers,  but  this,  at  least,  should  be  remembered,  that  he.avcn  is  a  body \nwhich,  like  water,  is  capable  of  sustaining  a  swimming  tiling,  yet  it  is  not  water,  but  dry,  while  that  which  floats  in  it \nis  also  dry.  It  is  not  strictly  swimming,  but  has  analogy  therewith  ;  it  is  not  going  or  running,  since  it  is  not  effected \nby  hands  or  feet ;  it  is  the  miraculous  work  of  God,  and  an  element  which  contains  and  includes  all  the  rest,  and  drives \nthem  in  a  round  or  a  circle.  The  stars  were  born  from  heaven,  and  stand  therein  as  if  they  flew  like  a  bird  through  the \nair,  according  to  the  order  and  circle,  even  as  God  has  destined  and  formed  them  to  motion.  Having  been  once  formed, \nthey  henceforth  remain  for  ever  the  same.  The  trees  and  fruits  of  the  earth  fall  and  are  re-born.  The  stars  can \nperish  once  only,  namely,  at  the  end  of  the  world.  Whatever  else  is  formed  in  the  elements  is  eaten  away  by  mould, \nmoth,  and  death.  It  is  only  the  st.ars  of  the  celestial  heaven  which  remain  in  immunity,  and  yet  their  fruits  rise  and  fall, \nas  rain,  snow,  etc.  But  they  have  a  unique  and  special  colour,  which  is  fiery.  Thus,  earth  chiefly  displays  greenness,  , \nthough  it  has  .also  other  colours.     The  sun  is  peculiar  in  colour,  .and  if  the  same  be  igneous,  it  is  not  after  the  manner \n\nof  wood,  but  of  an  element Wc  must  repeat  concerning  fire  that  it  has  been  enumerated  as  one  of  the \n\nelements,  but  with  manifest  absurdity.  The  earth,  indeed,  exhibits  itself  as  an  element,  water  in  like  manner,  and \nso  also  air.  But  consider  the  fourth  element.  This  cannot  be  fire,  for  it  confers  nothing  elemental  and  no  fruits  upon \nman,  nor  does  it  possess  any  affinity  with  man,  or  vice  vcrsny  but  it  has  an  altogether  fatal  power,  whereby  the  soul  is \nseparated  from  the  body.  It  is,  therefore,  necessary-  that  heaven  should  be  regarded  as  the  fourth  element,  for  this  is \nakin  to  man,  nor  can  man  dispense  therewith,  where.is  he  can  dispense  with  fire  and  can  live  without  it.  The  possibility \nof  his  dispensing  with  fire  shews  that  it  is  not  an  element,  but  such  rather  is  th.at  heaven  which  brings  forth  day  and \nnight,  summer  and  winter,  increasing  all  fruits,  and  helping  the  other  elements.  The  Scripture  states  that  God  created \ntJic  heaven  and  the  earth  first.  In  heaven  are  the  other  elements,  and  even  as  the  jar  is  m.ide  ready  before  the  wine  is \npressed  out,  so  the  clement  of  he.ivcn  is  in  reality  the  first  element,  which  we  ha%e  here  named  for  the  fourth.  \u2014  /  ihcr \nAU'tcoriiHiy  c.  I. \n\n\nConcerning  the  Generations  of  th(^  Elements.  221 \n\nfrigfidit}'.  This  resolution  is  one  and  the  same  with  that  of  a  cold  stone, \nwhich  exudes  on  account  of  the  vapour  which  it  has  acquired  from  Mercury, \nSulpluir,  and  Salt.  That  vapour  exists  in  all  elementatcd  bodies.  For  as \nman,  by  natural  exercise  and  the  process  of  excretion,  purges  the  phlejjm \nfrom  his  nostrils,  so  do  the  stars  also  and  all  the  elements  undergo  these \nexcretions.  This  vapour  flows  down  every  day  from  the  stars,  and  falls  on  the \nearth.  During  the  day  it  is  consumed  by  the  sun.  But  by  night  it  glides \ndown  to  the  earth  before  the  sun  rises,  and  is  called  dew.  Through  the \nwinter,  or  during  a  cold  autumn,  it  is  frozen,  and  becomes  hoar-frost.  This \nis  nothing  else  than  the  exudation  of  the  stars  in  the  whole  firmament,  which \nthus  falls  drop  by  drop.  For  as  boiling  water  evaporates  upwards  towards \nthe  skv,  or  sends  its  dew  on  high,  so  the  stars  send  their  exudation  down- \nwards. \n\nCoxcrRNiNG  Nnnui-.E. \n\nNebula  is  nothing  else  but  a  vapour  of  this  kind,  differing  from  the \nformer  only  in  this,  that  while  not  yet  quite  matured,  it  is  excreted  by  certain \nstars.  When  it  falls  to  the  earth  like  hoar-frost,  it  rests  on  the  earth  and  the \nwater,  and  is  like  smoke.  It  cannot  be  completely  resolved  into  hoar-frost  or \ndew.  A  certain  part  of  the  vapour  passes  into  dew,  the  rest  into  nebula. \nNebula  is  imperfect  dew  which  has  not  yet  fully  matured.  If  it  is  thin  it  falls \nto  the  earth  and  vanishes.  But  if  it  is  dense,  but  not  yet  prepared,  it \ndescends  to  a  higher  region  of  its  own,  where  it  is  consumed  by  the  sun. \nIf,  however,  it  be  mixed  with  rain-clouds,  then  rain'  is  produced  from  it,  but \nof  a  more  subtle  kind  than  other  rain.  \\'ery  often  nebulae  of  this  nature \ndescend  and  produce  a  spell  of  rainy  weather.  F\"or  if  the  stars  are  rainy \nthey  cannot  be  resolved  into  dew,  but  only  into  nebula.  But  if  sometimes \nthey  bring  clear  weather,  the  cause  is  that  the  nebula,  being  more  subtle \nin  its  preparation,  disappears  on  the  surface  of  the  globe.* \n\n\u2022  Earth  is  LLick,  gross  rough,  clayey,  impure,  dirty,  and  nothing  could  be  cruder.  Water  is  more  subtle,  pure, \nand  clear,  so  that  the  eye  can  penetrate  far  into  its  depths.  The  air  is  completely  pellucid  and  intangible,  so  per- \nfectly puri^ed  that  nothing  foreign  can  be  seen  in  it.  Heaven  is,  however,  by  far  superior  to  the  air,  but,  though  it \nis  the  clearest  of  all  the  elements,  it  is  yet  a  body,  which  is  proved  by  the  fact  that  its  fruits  arc  bodies,  such  as  rain, \nsnow,  hail,  the  thundcrlwlt,  etc.,  for  a  body  can  only  be  generated  from  a  body.  But  inasmuch  as  the  heaven  is  more \nsubtle  than  the  earth,  so  .are  its  fruits  in  comp.arison.  and  not  only  in  subtlety  but  in  operation.  We  have  said  enough \nof  the  he.aven,  but  there  remains  something  to  be  imparted  concerning  the  st.ars  and  their  risings.  The  stars  bear  the \nsame  relation  to  the  sky  as  do  trees  to  earth.  But  whereas  trees  have  their  roots  in  the  earth,  the  stars  are  without \nfoundation  in  heaven.  The  reason  is  this  :  trees  do  not  need  to  be  removed  from  the  place  where  they  are  planted,  but \nthe  stars  must  describe  their  orbit,  for  which  reason  they  are  separated  from  the  heaven,  while  at  the  same  time  they \nare  in  the  heaven.  .-Vt  the  same  lime,  they  do  not  remove  from  their  own  mansions  any  more  than  the  tree  from  its \ngarden.  Now.  so  often  as  there  is  a  new  genus  among  trees,  there  is  likewise  a  new  genus  among  stars.  The  s.ime \nmust  be  understood  of  herbs  and  all  things  that  grow  on  the  earth.  Growing  things  correspond  exactly  to  the  number \nof  influences  and  stars.  Every  genus  corresponds  to  its  like.  But  as  some  trees  produce  pears  and  others  apples,  so \nsome  stars  yield  rain,  others  snow,  hail,  etc.,  and  in  this  fashion  is  generated  whatsoever  falls  from  heaven.  The \nqualities  which  are  specialised  on  earth  exist  more  strongly  in  the  heaven,  liecause  that  element  is  superior  to  earthly \nthings.  And  .as  the  magnet  attracts  towards  itself,  so  also  the  stars  attract  in  the  heaven.  Accordingly,  as  certain \nnatures  on  earth  are  dr>'  and  others  humid,  so  throughout  the  whole  firm.ament  some  stars  are  drier  than  others.  Con- \ncerning the  operations  of  the  stars,  they  are  produced  out  of  congenital  properties,  and  they  arise  from  the  three  prime \nprinciples.  That  meteorology  is  false  which  makes  absurd  statements  about  the  heat  of  the  sun,  of  its  motion,  or  other \nmodes  of  generation,  m.ade  by  attr.action  from  the  earth.  There  is  no  star  which  attfacts  rain,  and  then  again  pours \nit  down.  The  operation  of  rain  proceeds  from  a  nature  congenital  thereto.  Even  summer  and  winter  are  produced \nfrom  the  stars,  the  sun  l)cing  supreme  among  thost-  dfthe  rnlorific  kind,  which  arise  at   the  l>eg!nninc  of  summer,  and \n\n\nCONCERXIXG    METALS,   MINERALS    AND    STONES \nFROM    THE    UPPER    REGIONS. \n\nTEXT  I. \nConcerning  Metals.* \n\n^y^HE  metals  which  come  from  the  upper  regions  derive  their  origin  from \nJ^  the  seven  planets.  But  these  planets  are  manifold.  There  are  many \nsuns,  many  moons,  many  Marses,  Mercuries,  Jupiters,  and  Saturns. \nThey  are  only  called  seven  because  they  produce  seven  metals,  and  one  kind  of \nmetal  is  ascribed  to  each  planet.  Those  are  not  planets  which  the  astronomers \npoint  out  ;  and  they  are  in  error  when  they  assign  these  to  the  metals  :  nor \nare  they  unanimous  among  themselves  in  v/hat  they  do  say.  From  these  seven \nkinds  of  planets  proceed  the  seven  metals,  and  they  are  the  same  In  the  first \nthree,  just  as  in  the  element  of  water.  The  only  difference  is  that  in  the  first \nthree  they  are  volatile,  not  fixed,  in  their  species.  In  this  way  the  metals \nwhich  are  found  do  not  stand  the  test  of  the  lower  metals.  Neither,  again,  do \nthe  lower  metals  stand  the  test  of  the  superior  ones.       There  is  not  one  and \n\nare  strengthened  by  their  own  heat  till  they  reach  the  supreme  grade,  when  again  they  gradually  fail.  Then  the \nwinter  stars  rise  in  their  turn,  display  their  own  nature,  afterwards  die  out,  and  are  succeeded  by  another  summer. \nThe  varying  cold  of  winter  and  the  varj'ing  heat  of  summer  are  occasioned  by  mutations  in  the  potency  of  the \nrespective  stars.  The  moon  is  chief  among  the  stars  of  winter,  and  is  furnished  with  no  small  escort.  Were  the \nsummer  stars  to  fail,  there  would  be  no  summer,  for  the  sun,  whether  high  or  low,  dispenses  an  even  heal.  Unless, \ntherefore,  the  summer  stars  were  to  arrive,  perpetual  winter  would  prevail.  The  summer  stars,  however,  derive  their \nincrement  from  the  sun.  So,  also,  we  must  not  assign  a  diverse  origin  to  day  and  night.  The  day  arises  from  the \nlight  of  the  sun,  but  the  night  from  the  light  of  the  moon.  The  dep.^rture  of  the  sun  by  no  means  causes  night.  It  Is \nthe  peculiar  nature  of  certain  stars  to  produce  darkness,  which  is  so  gross  tliat  unless  the  moon  interfered  with  her \npresence,  nothing  whatever  would  be  \\isiblc.  Such  a  course,  therefore,  has  God  imposed  upon  the  stars,  that,  going \nround  the  whole  firmament,  they  retain  their  order  and  continual  progress.  For  lest  they  should  cease,  or  have  a \ngeneral  holiday,  God  ha,>  ordained  that  when  some  are  absent,  others  arc  present  to  fulfil  their  operations.  So  the \nnocturnal  stars  t.ike  the  place  of  the  receding  sun.  The  bodies  of  the  three  prime  principles  arc  the  cause  of  those \nbodies  whence  day  and  night  proceed.  Tlic  sun  is  a  perspicuous  and  diaphanous  salt,  clarified  and  extracted  from \nthese  principles,  being  purified  from  all  obscurity.  Its  brilliancy  has  been  extracted  from  the  mass  of  the  first \nmatter  of  heaven.  And  whereas  that  is  a  white  brilliancy  which  has  been  digested  into  the  sun,  so  has  a  red  into  the \nmoon  and  stars.  The  transparency  and  perspicuity  of  the  white  were  extracted  in  sulphur,  salt,  and  liquor,  to  make \nthe  sun  thereof.  Afterwards  the  brilliance  of  the  red  was  put  into  a  body  of  sulphur.  Thus  salt  is  the  body  of  the \nsun,  sulphur  that  of  the  moon,  while  liquor  is  the  body  of  darkness.  -Jpid.,  c.  3. \n\n'  Metallic  natures  also  subsist  in  the  element  of  fire,  for  as  in  hctvcn  there  arc  stones,  so  also  there  arc  metals,  but \ndifferentiated  beyond  all  recognition  from  those  of  earth.  Fiery  tlnniderbolts,  with  their  corruscalions.  are  only \nmetals,  harder  than  all  iron  or  steel,  fluxiblc  as  copper,  mixed  with  colours,  and  formed  like  a  thunderbolt.  Their  fall \nis  solely  owing  to  some  miraculous  conjunction  of  elements,  which  produces  them  in  bodily  form.  Many  marvellous \nmatters  are  carried  up  into  the  heaven  and  fall  down  to  us.  If  it  were  possible  for  the  stars  of  mercurj-,  salt,  and \nsulphur  to  be  joined  in  a  like  copulation,  several  impressions  of  this  kind  would  fall  hourly.  I'ut  ilie  disposition  of \nthings  is  not  favourable  herein.  e.\\rept  in  the  c.^'^e  of  ih?  thunderbolt.\u2014 ZJri'  Mi-tccn's,  I,ib.  II. \n\n\nConcerning  the  Generations  of  the  Elements.  22-^ \n\nthe  same  ductility,  or  fliixibility,  or  hardness  in  the  one  as  in  the  other. \nNeither  are  they  uniform  in  colour  ;  there  is  a  distinct  difference  in  them.  So, \nagain,  there  is  a  volatile  nature  of  this  kind  in  the  element  of  fire,  which  is  the \nmetallic  operation  and  nature  of  all  the  seven  stars,  which  also  falls  down  from \nthem  to  the  earth  at  the  same  time,  just  like  rain  and  similar  effluxes.  Many \nsuch  metals  lie  under  their  own  stars,  some  in  .Asia,  a  few  in  .Africa,  and  fewer \nstill  in  Europe.  These  stars  do  not  reach  our  earth,  so  that  these  meials  are  not \nfound  amongst  us.  .All  those  grains,  however,  which  are  among  the  seven \nmetals,  and  are  rough  in  external  appearance,  come  down  from  the  stars,  and \nnot  from  the  element  of  water.  And  all  the  metals  which  are  coagulaled- \nwithout  fire,  and  are  rounded  in  shape  like  pulse,  of  whatever  kind  they  are, \nhave  come  down  from  the  seven  stars,  whether  they  lie  above  them  or  not  ; \nand  the  earth  strikes  against  them  just  as  rivers  do.  But  where  they  are \nfound  is  neither  their  source  nor  their  root,  but  they  come  forth  just  like \nkidneys.  Their  origin  is  in  the  stars,  and  all  have  come  down  from  thence. \nFor  there,  in  the  element  of  fire,  is  no  rudeness  or  density  to  mix  itself  up.  It \npurges  itself  according  to  its  own  stars,  and  coagulates  of  itself  purely  and \nentirely.  These  metals,  just  like  those  in  the  element  of  water,  exist  in  com- \nmixture with  Sulphur,  Salt,  and  Mercury,  save  that  the  igneous  metals  have \nnot  a  watery  fixation,  just  as  the  aqueous  metals  have  not  a  firmamental \nfixation. \n\nTEXT  li. \n\nWhen,  then,  the  three  primals  have  completed  their  effect  in  the  metallic \nstar \u2014 as  when,  in  the  star  of  the  sun,  a  composition  has  been  formed  of  the \nMercury  of  the  sun  with  the  solar  Sulphur  and  Salt,  then  they  are  digested \ninto  a  perfect  metal,  by  .Adech,  who  shapes  therefrom  the  form  of  his  own  gift. \nThen  at  length  the  star  throws  off  its  efflux,  warm  and  liquefied,  as  if  from \nsome  furnace.  This  is  shaken  in  falling,  is  coagulated  in  the  cold,  and  lights \nupon  the  globe.  In  the  same  way,  also,  the  star  of  the  moon  makes  a  compo- \nsition of  Mercury,  Sulphur,  and  Salt.  When  these  are  brought  to  their  effect \n(just  as  in  the  case  of  the  sun)  it  casts  them  forth.  The  same  thing  takes  place \nwith  Saturn,  Mars,  \\'enus,  Mercury,  and  Jupiter.  It  must  be  remarked,  how- \never, that  out  of  the  seven  kinds  of  the  seven  stars,  each  one  embraces  the \nthree  primals  of  one  metal  ;  not  as  in  the  element  of  water,  where  in  one  Ares \nthe  seven  are  latent.  The  names  of  the  seven  metals,  therefore,  bear  reference \nto  the  seven  metals  not  of  the  earth  but  of  the  stars  In  the  same  way,  too, \nmany  liquids  fall  down  from  the  stars,  being  not  yet  m  a  state  of  coagulation. \nIf  the  earth  be  moistened  with  these,  a  brightness  rises  thence  like  cachimiae, \ntalcs,  and  sometimes  marcasites,  though  it  does  not  fully  and  perfectly  arise \nfrom  any  of  these,  nor  perfectly  bears  reference  to  the  same.  Hence  it  will  be \ninferred  that  the  superior  metals  excel  those  of  the  lower  earth  by  many \ndegrees,  in  goodness,  in  purity,  and  in  nature,  and  so  in  all  respects  deserve \ngreater  praise. \n\n\n3  24    Tlic  Hervietic  and  Alchonical   IV)  ifiiis^s  of  Parace/sits. \n\nTEXT    III. \n\nConcerning  Stones  from  Above.* \n\nIn  the  same  way  there  are  also  other  stars  which  cast  forth  from  them- \nselves gems,  granates,  and  other  forms  of  stones.  For  Sulphur,  Salt,  and \nMercury  in  the  element  of  fire  possess  a  powerful  force  for  generating  gems. \nThere  are  many  stars  which  consist  of  ruby  Sulphur,  many  of  sapphire  Salt, \nand  many  which  are  powerful  in  emerald  Mercury.  There  are  also  stars \nwhich  contain  the  primals  of  copper,  vitriol,  salt,  or  alum.  Hence,  many  of \nthis  kind  appear  rainy.  If  these  are  prepared  they  manifest  themselves; \nFrom  these  stars  are  generated  sapphires  of  lazurium.  There,  Salt  is  the \nbody,  solidly  coagulated  with  pure  Sulphur  and  with  the  spirit  of  Mercury. \nIn  the  emerald  Mercury  is  the  body,  having  the  nature  but  not  the  body  of \ncopper.  It  has  its  colour  but  not  its  body  from  copper.  In  this  way,  all  the \ncolours  of  gems  which  proceed  from  fire  are  found  in  proportion  to  the  nature \nand  condition  of  the  three  primals  which  are  found  united  in  the  ratio  of \ncolours  in  the  metals.  For  instance,  in  copper  there  is  redness.  But  these \nthree  primals,  if  they  have  not  a  metallic  bod}-,  become  green.  So,  from \nsilver,  if  the  metallic  body  be  wanting,  lazurium  is  produced  ;  from  iron,  a  red \nbody  ;  from  lead,  the  same  ;  from  Jupiter,  a  clay-coloured  one  mixed  with \nwliite  ;  from  gold,  a  purple  body  ;  from  mercury,  one  that  is  saffron-coloured. \nIn  like  manner,  also,  if  only  the  Salt  predominates,  it  produces  various \ncolours,  such  as  are  conspicuous  in  certain  stones,  purple  or  blue,  either \nlightly  or  deeply  impressed.  Equally,  too,  that  which  comes  only  from \nMercury  is  marked  by  many  colours,  saffron,  red,  etc.  That  which  is  from \nSulphur  has  for  its  prevailing  colours,  white,  red,  saflVon,  black,  ccerulean,  \"'\u2022Z \nand  so  on.  These  stones  are  ver)'  rare,  and  those  which  are  of  a  metalliir \nnature  are  exceedingly  precious.  Thus,  the  emerald  is  a  copper  stone  ;  the \ncarbuncle  or  jasper  is  a  golden  stone  ;  the  ruby  and  chalcedony  are  iron \nstones  ;  the  sapphire  lazurius  is  a  silver  stone  ;  the  white  sapphire  is  a  stone \nof  Jupiter;  the  jacinth  is  a  mercurial  stone.  After  this  manner,  then,  stones \nare  generated  in  their  own  stars,  which  closely  adjoin  the  planets,  and  then \nare  ejected,  just  as  metals  are  ejected,  and  so  are  found  in  the  ftiest  parts  of \nthe  earth,  according  to  the  ratio  of  their  generation. \n\n\n\u2022  In  the  heigtit  of  ihe  firm.-inicnt  stand  tlie  tliree  principles  from  which  impressions  arise.  These  are  so  high  and \nso  lofty  that  we  cannot  behold  their  form,  and  yet  they  have  a  form.  We  see.  however,  the  green  which  is  their \ncolour.  Hence  it  is  gathered  that  in  the  element  of  fire  generations  of  stone  also  take  place.  But  where  stones  are \ngenerated  thoy  fall.  Although  this  be  considered  wonderful,  rare,  and  unheard  of,  it  more  frequently  happens  in  the \nsea  than  with  us.  The  generations  of  these  stones  take  place  .is  follows.  If  the  piinciples  of  thunderhohs  arc  present, \nany  number  of  thunderbolts  may  be  generated,  for  with  every  pe.al  there  is  a  stone.  The  matter  of  such  stones  exists \nfirst  of  all  in  an  .tcrial  condition,  and  is  afterwards  coagulated  into  an  earthy  one,  so  that  the  air  can  retain  them  no \nlonger,  and  they  ultimately  fall  to  the  earth.  Furthermore,  the  matter  of  these  stones  may  collect  into  one  place  in  the \nabsence  of  any  tempest,  but  it  will  remain  aerial  until  it  comes  in  cont.act  with  a  contrary  nature,  when  it  will  at  once \nIvcgin  to  coagulate  and  to  fall,  even  as  a  clot^d  is  precipitated  downward  in  the  form  of  ra\\n.\u2014IHd, \n\n\nConcerning  the  Generations  of  the  Elements.  225 \n\nTEXT    IV. \n\nConcerning  Crystals  and  Beryls. \n\nOf  crystals  and  beryls  it  should  be  known  that  they  are  generated  from \nthe  snowy  stars,  which  produce  snow,  in  the  following  manner  :  In  the  snowy \nstars,  the  power  of  congelation  is  so  strong  that  sometimes  they  are  of  a \ndouble  nature  ;  that  is,  one  and  the  same  star  contains  within  it  both  snow \nand  congelation,  and  so  becomes  twofold.  Now,  a  star  of  this  nature,  which \nhas  gained  at  the  same  time  the  power  of  congealing  and  also  of  producing \nsnow,  easily  generates  the  crj-stal,  the  citrine,  and  the  beryl.  For,  if  snow \nfalls,  and  frost  accompanies  it,  and,  moreover,  a  place  be  given  to  him  on  the \nglobe  where  Boreas  predominates,  while  the  sun  or  the  solar  nature  does  not \nprevail  strongly,  then  the  water  which  is  in  combination  with  the  snow  is \ncoagulated  into  a  stone.  Now,  if  this  water  is  caught  by  an  intense  frost \nmidway,  while  the  snow  is  falling,  stones  are  formed  from  it  before  they  fall \non  the  globe.  Thus,  large  or  small  granules  are  found  in  proportion  as  the \nfrost  has  caught  the  snow  in  falling.  But,  if  this  seizing  has  not  been  so \nsudden,  the  frost  collects  and  drives  together  all  the  water  contained  in  the \nsnow,  which,  however,  is  not  itself  snow,  into  one  centre  towards  the  bottom \nof  the  earth,  and  when  it  is  massed  there,  coagulates  it  into  ice.  This, \nhowever,  does  not  again  liquefy  like  other  frozen  bodies,  nor  is  it  dissolved, \nand  that  because  it  is  derived  from  snow-water.  Other  waters,  it  is  true, \nwhich  are  frozen,  are  partly  snowy,  but  the  snow  is  dissolved  with  them. \nHere,  this  should  not  take  place,  but  the  water  is  extracted  from  the  snow. \nThe  fact  that  the  snow  remains,  happens  only  through  the  snowy  star, \nwherein,  also,  the  power  of  congelation  subsists,  so,  that,  wherever  they  meet \nin  one  place  on  the  earth,  the  snow  is  not  liquefied,  but  goes  on  to  the  end  of \nthe  intention  or  operation.  In  snows  of  this  kind  arje  produced  stones,  such \nas  crystals  and  the  like,  pure  and  dark  together,  for  this  reason,  because  S.S. \nof  Mercury  and  Salt  have  clarified  and  purified  themselves.  Very  often,  too, \ncrystals,  beryls,  and  citrines  of  this  sort,  are  found  in  places  which  are  not \nsnowy.  The  reason  of  this  is,  that  they  have  been  coagulated  in  the  higher \nregions  and  have  fallen  down  in  that  form.  They  are  nothing  but  coagulated \nsnow-water.  But  their  shape  and  species  and  angularity  are  bestowed  upon \nthat  in  proportion  as  the  Salt  in  them  exists  in  a  subtle  or  a  dense  state. \n\n\nTHE    PHILOSOPHY   OF \nTHE    GENERATION    OF    THE    ELEMENTS. \n\n\nBOOK    THE    THIRD. \nConcerning  the    Element   of    Earth. \n\n\nTEXT    I. \nConcerning  the  Earth,  Per  Se. \n\nTO  philosophise  concerning  the  element  of  earth,  its  matter  was  first \nmade  on  the  following  principle  :  Its  three  primals  were  separated,  as \nif  out  of  the  great  Iliaster,  from  the  two  primal  elements  into  another \nform  and  nature,  so  that  in  the  beginning  not  only  the  element  of  earth, \nbut  the  element  of  water  was  segregated,  and  these  were  after\\vards  joined \ntogether  into  one  globe,  which  is  the  centre  of  the  exterior  elements.  From \nthese  two  elements,  first  the  earth  was  completed,  afterwards  the  water.  But \nconcerning  the  earth,  it  should  be  known  that  all  the  force  and  nature  which \nlay  hid  in  the  Great  Iliaster  for  nourishing  not  only  man,  but  cattle,  by  means \nof  food  and  other  necessaries,  were  collected  into  the  element  of  earth,  and \nconsisted  of  all  trees,  herbs,  and  other  growths.  But  they  were  so  divided \nfrom  the  other  three  elements  that  this  virtue  exists  in  the  element  of  earth \nalone,  and  not  in  any  other  element.  Therefore  this  Iliaster  is  peculiar  to  the \nelement  of  earth  so  as  to  afford  aliment.  For  this  cause  the  earth  is  called, \nand  is,  an  element,  because  therein  consist  all  the  force  and  power  of  nourish- \ning things  which  are  due  to  living  beings. \n\nTEXT    II. \n\nThese  three \u2014 Sulphur,  Salt,  and  Mercury \u2014 are  the  earth,  taken  out  of \nthe  great  Iliaster,  out  of  that  nature  which  is  the  element  of  earth.  For \nthere  the  element  and  the  three  others  were  one  Iliaster,  in  which  the  four \nelements  existed.  They  were,  however,  divided  one  from  the  other,  and  the \nIliaster  was  divided.  Nevermore,  then,  can  the  four  elements  from  hence- \nforth be  joined  or  stand  together,  but  each  subsists  separately  by  itself  in  its \nown  place.  Those,  therefore,  labour  in  vain  who  endeavour  to  separate  the \nfour  elements,  or  to  seek  besides  these  a  fifth  essence. \n\n\nConcerning  the  Gerierations  of  the  Elements.  227 \n\nFrom  these  three  primals,  disjoined  from  the  other  elements,  was  the \nmatter  of  the  earth  produced,  in  such  form  as  it  now  is  and  is  seen.  And  as \nthe  air  was  made  heaven,  the  fire,  the  firmament,  the  water,  the  sea,  etc.,  so \ndid  separation  bring  it  about  that  this  element  should  pass  into  matter  and \nend  in  a  globular  form,  and  that  in  it  should  be  included  all  the  virtues  of \ntrees,  herbs,  fungi,  so  that  from  it  should  be  procreated  in  the  world  all  those \ngenera  which  had  been  silently  sown  and  had  lain  hid  within  it. \n\nTEXT    III. \n\nIn  this  element  of  earth  was  hidden  the  seed  of  wood,  of  roots,  of  herbs, \nof  fungi,  and  also  the  force  whereby  the  stem  rises,  and  is  formed  and  planted \naccording  to  the  will  and  pleasure  of  its  cultivator.  The  seed  is  here \ninvisibly  proceeding  from  the  nature  of  the  element,  which  alone  is  that  seed, \nas  the  abode  and  seat  of  the  same,  in  which  it  is  elaborated  and  prepared. \nBut  originally  that  force  is  separated  into  its  own  genus,  so  that  the  two  do \nnot  remain  joined  in  one,  but  each  genus  exists  solely  and  separately,  one  in \nwood,  a  second  in  the  herb,  a  third  in  fungus.  Each  of  these,  again,  passes \nseparately,  this  into  cedar,  that  into  anthos,  this,  again,  into  balsam,  and  that \ninto  botin.*  Of  herbs,  too,  one  passes  into  mcligia,  another  into  a  lily  with \nthorns \u2014 and  so  with  the  rest.  But  in  order  that  this  seed  may  be  rightly \nunderstood  according  to  its  distribution,  it  should  be  remarked  that  in  the \nseparation  of  the  great  Aniadus  the  nature  of  trees  was  collected  into  one \nplace,  botin  into  a  second,  and  ebony  into  a  third.  So,  too,  with  others. \nEqually,  too,  the  great  Aniadus  so  disposed  of  herbs  that  into  one  portion \nof  earth  was  cast  grass,  into  a  second  trefoil,  and  into  a  third  lavendula. \nFor  so  to  each  land  is  given  its  own  herb,  and  its  own  tree.  We  should \npay  attention  to  what  has  been  the  distribution  made  by  the  Aniadus. \n\nTEXT  IV. \n\n.As  to  why  the  .Aniadus  thus  fell  among  trees  so  that  in  one  soil  should \nbe  produced  the  orange,  in  a  second  the  plum,  in  a  third  the  fig,  and  in  a \nfourth  acorns,  the  cause  may  be  supposed  to  have  been  that  the  fig  and  the \norange  require  their  soil  to  be  of  a  peculiar  kind  which  should  be  favourable \nto  their  increase,  just  as  they  also  require  an  appropriate  climate.     If  now  the \n\n*  In  the  botin,  the  pine,  and  the  fir,  there  exist  two  kinds  of  sulphur \u2014 one  passes  away  into  coagulation,  the  other \nis  sep.iratcd  therefrom,  and  is  not  coagulated.  From  the  sulphur  which  is  su^eptible  of  coagulation,  the  wood  of  the \ntrees  is  prepared,  and  the  some  abounds  in  salt.  It  is  owing  to  this  sulphur  that  wood  bums,  and  it  goes  on  burning  so \nlong  as  there  is  sulphur  in  it.  Whatsoever  remains  is  s,ilt,  and  this  is  in  the  form  of  ashes.  .\\nd  that  truly  is  salt  which \nthe  sulphur  in  trees  coagulates  into  wood,  whence  glass  is  made.  For  salt  is  fluid.  And  this  glass  is  the  ultimate  matter \nof  any  salt  of  wood  whatsoever.  But  the  other  sulphur  which  is  not  susceptible  of  coagulation  gives  terebinth,  resin  of  the \nfir  and  pine,  which  inheres  chiefly  in  the  wood,  and  by  reason  of  its  subtlety  penetrates  through  the  pores  outside  the \nbark,  either  by  liquefaction  or  by  a  natural  resolution.  The  sulphur  which  is  in  botin  is  more  subtle  than  the  sulphurs  of \nthe  fir  or  pine,  while  that  of  the  pine  is  more  subtle  than  that  of  the  fir.  But  all  three  are  of  one  generation,  proceeding \nfrom  the  ^Vniadus.  which  is  united  through  Mercurj-.  The  bark  is  nothing  else  but  sulphur  coagulated  after  the  manner \nof  resin,  and  it  is  educed  into  this  form  by  the  .\\niadus.  For  it  is  a  hard  congealed  sulphur.  And  as  there  is  no  outside \nin  any  body  without  hardness,  so  is  the  bark  formed  from  the  hardest  parts  of  the  sulphur  which  exists  in  a  growing \nthing.  The  branches,  the  shoots,  etc.,  as  also  the  fruits,  proceed,  in  like  manner,  from  the  .Aniadus,  and  derive  their \nspecial  form  and  character  therefrom.  This  is  to  be  understood  also  concerning  other  trees. \u2014 De  Ettmtnto  Terra, \nTract  11..  Tex    I. \n\nQ2 \n\n\n2  28    The  Hermetic  and  Alchemical  Wi-itings  of  Paracelsus. \n\nsoil  be  unsuitable  and  the  climate  ill-adapted,  the  one  fruit  or  the  other  cannot \nemerge,  but  its  seed  of  necessity  perishes  and  never  bursts  forth.  For  though \nit  be  present  there  and  lie  in  the  earth,  it  is,  nevertheless,  dried  up  by  the \nclimate  and  oppressed  by  the  unfavourable  constitution  of  the  soil,  which  is \nvaried  by  the  variety  of  the  climate,  not  by  its  own  nature.  For  the  soil  is \neverywhere  one;  but  varietj'  and  change  accrue  to  it  from  the  climate,  which \neither  encourages  or  impedes  the  growths  themselves.  The  sun  burns  up  the \ngenus  of  lilies,  or  some  other  genus  ;  but  this  rarely  happens,  for  the  seed  is \nready  to  hand,  which  Nature  produces  from  the  tree  or  flower.  This  material \nseed  is  the  cause  why  the  sun  cannot  burn  up  the  whole  genus  of  this  or  that \nflower  or  tree,  but  allows  it  to  come  to  a  condition  of  vigour  :  unless  perchance \nit  happens  that  the  force  of  the  sun  is  less  than  suffices  for  fertility.  Thus  in \nthe  work  of  planting,  herbs  and  trees  are  produced  which,  on  account  of  the \naforesaid  defect  in  the  soil,  would  not  otherwise  be  forthcoming. \n\nTEXT  V. \n\nBut  we  must  proceed  with  our  philosophy  of  the  earth.  The  fruits  pro- \nceeding from  the  element  of  earth  are  twofold.  The  earth  either  produces  them \nof  itself  or  by  means  of  seed.  In  this  way  all  growths  are  produced  by  the \nelement  out  of  the  soil  in  two  wa3's  ;  that  is  to  say,  either  from  the  proper  seed \nof  the  soil,  or  from  seed  entrusted  to  the  earth.  The  proper  seed  is  when  the \nearth  puts  forth  a  herb  which  springs  from  itself.  Seed  that  is  sown  is  foreign \nand  not  proper.  Here  the  gifts  of  herbs  are  twofold.  Neither  spelt,  nor \nwheat,  nor  lily,  nor  pear-tree,  nor  anything  of  this  kind,  grows  spontaneously \nout  of  the  earth,  but  all  have  to  be  sown.  Here  the  philosophy  of  this  treatise \nis  deep,  to  find  out  whence  come  those  seeds  which  do  not  issue  from  the  earth \nitself.  If  neitTier  spelt  nor  wheat  be  sown,  none  of  these  things  will  be  pro- \nduced. But  herbage  and  grass  do  grow.  Herbage  and  grass,  therefore,  are \ngrowths  of  the  earth  itself,  not  like  apple  trees  and  cherry  trees.  So  there \nremains  another  philosophy  by  which  we  learn  whence  are  produced  spelt, \nwhence  apple  trees  and  pear  trees.  You  must  know  that  the  seeds  of  all  these \ngrowths  are  propagated  from  Paradise,  sown  outside  it,  then  planted  and  cul- \ntivated far  and  wide.  These  fruits  of  Paradise  come  to  be  understood  in  the \nsame  way  as  we  understand  that  Christ  was  God  and  yet  a  mortal  man. \n\nTEXT    VI. \n\nAs  to  the  method  whereby  the  seed  passes  into  its  shoot,  it  must  be \nknown  that  the  seed  takes  from  the  earth  nothing  more  than  its  increment \nand  formative  power.  The  other  is  from  Paradise,  and  is  taught  in  the \nParamirum.*     But  as  to  how  much  of  an  element  is  taken  from  the  earth, \n\n\u2022  Everj'  seed  is  threefold  ;  th.at  is,  the  seed  is  one,  but  three  substances  exist  and  grow  therein.  But  even  as  the \nseed  appears  one,  so  are  these  three  to  be  understood  as  one  only.  Ever>'  individu.il  thing  is  united  in  its  seed,  and \nnot  divided,  but  the  same  is  a  conjunction  of  unity.  ,  An  illustration  may  be  t.tken  from  trees,  which  have  their  bark, \ntheir  wood,  and  their  roots,  which  are  distinct  in  themselves,  and  yet  co-exist  in  a  single  sttd.\u2014 Paramirufn , \nLib.  II.,  c.  I. \n\n\nConcerning  the  Generations  of  the  Elements.  229 \n\nthat  may  be  understood  from  the  fact  that  in  the  beginning  the  three  primals \nof  the  earth  mix  with  the  seed,  so  that  it  tends  towards  the  end  destined \nfor  it,  and  becomes  that  which  it  is  before.  For  the  seed  is  that  which  is  of \nitself,  but  not  yet  manifested.  Out  of  this  proceeds  first  the  root  ;  from  this, \nafterwards,  the  stalk.  From  the  root  and  stalk  issue  forth  the  branches. \nFrom  these  three  burst  out  the  leaves.  After  this  appear  the  flowers  and \nfruits.  This  shoot  or  growth  is  formed  by  the  great  Aniadus,  and  is  like  a \nman.  It  has  its  skin,  which  is  the  bark.  It  has  its  head  and  hair,  which \nare  the  root.  It  has  its  figure,  its  signs,  its  mind,  its  sense  in  the  stalk, \nthe  lesion  whereof  is  followed  by  death.  Its  leaves  and  flowers  and  fruit  are \nfor  ornament,  as  in  man  hearing,  vision,  and  the  power  of  speech.  Gums  are \nits  excrement,  and  the  parasite  is  its  disease.  Philosophise  as  we  will  about \nits  growth,  this  is  nothing  more  than  its  Aniadic  nature,  which  arranges  all \nforms  and  directs  them  into  their  essence  for  which  they  were  created.  Its \ndeath  and  passing  away  are  the  period  of  its  years.  A  pear-tree  will  stand \nfor  ten  or  twenty  years.  After  that  time  it  dies.  Thus  a  shoot  or  a  tree \ngrowing  in  the  earth  dies  according  to  the  time  appointed  for  its  death.  Its \ndecay  is  the  element  of  fire.  That  is,  fire  destroys  wood,  leaves,  grass. \nWhatever  is  left  in  the  field  decaying  and  passing  into  rottenness  is  consumed \nby  the  sun  and  the  movement  of  the  galaxy,  so  that  it  is  no  more  left  on  the \nearth  than  as  though  it  had  never  grown  there,  as  happens  to  wood  in  the \nfire.  Thus  are  growing  things  consumed  and  eaten  away  so  that  no  relic \nremains,  but  all  are  removed  like  dust.  The  very  remnants  are  so  dispersed \nby  a  strong  wind  that  not  a  fragment  survives  and  remains  at  the  expiration \nof  a  year. \n\nTEXT  VII. \n\nSince,  then,  trees,  herbs,  corn,  and  vegetables  are  produced  out  of  the \nearth,  the  power  of  this  element  should  before  all  else  be  learnt  :  because \nsome  growing  things  are  food  and  aliment,  as  vegetables  and  fruits  ;  others \nare  drink,  as  grapes  and  berberis  ;  others  purge  the  body,  like  turbith,  hellebore, \nand  colocynth  ;  others  strengthen  it,  as  cinnamon,  carraways,  mace  ;  others \nhave  their  virtue  in  the  root,  as  parsnip  and  gentian  ;  others  in  the  leaves,  as \npot-herbs  and  cabbage  ;  others  in  the  flowers,  as  ox-tongue  ;  others  in  the \nfruits,  as  apples,  pears,  etc.  ;  others  in  the  seeds,  as  pepper,  nuts,  and  the  like. \nNow,  it  is  worth  while  to  know  how  all  these  things  take  place.  It  is  the \nAniadus  of  the  Earth  who  thus  distributes  them.  The  nutrimental  virtues  he \narranges  in  three  parts,  the  seed,  the  roots,  the  extremities.  Thus  the  apple \nis  a  fruit  on  the  tree  because  the  Aniadus  thrusts  it  forth,  and  shapes  the  fruit \ninto  the  form  of  an  apple,  or  a  pear,  or  a  fig,  etc.  In  the  nucleus  is  a  species \nof  seed,  as  in  wine  there  is  a  species  of  drink.  So,  then,  the  Aniadus,  before \nman,  operates  the  first  preparation,  and  man  directs  the  second  for  his  own \nconvenience.  After  these,  whatever  is  of  a  laxative  nature  degenerates  into \nanother  growth,    as   into  the   mountain    brook-willow,    the    rhabarbarus,    or \n\n\n230     The  Hermehc  and  Alchemical   Writings  of  Paracelsus. \n\nhermodactylos.  Whatever  is  of  a  sweet  nature  passes  into  sugar,  foenogrsecum, \nliquorice  root  and  flowers.  Hence  it  is  that  pears  and  figs  derive  their  sweet- \nness, and  bees  their  honey.  Bitterness  turns  to  amarissima,  warmth  to \npepper  and  grains  of  Paradise,  coolness  into  nenuphar  and  camphor.  For \nas  in  the  element  of  fire  everything  by  itself  is  divided  from  another,  so  also \nthe  virtue  of  the  element  of  earth  is  divided  to  its  own  growth.  And  yet  it \noften  happens  that  two  or  three  natures  link  in  a  single  substance.  So  in \ncassia  there  are  heat,  sweetness,  and  a  laxative  nature.  In  mace  there  are \nodour,  goodness,  and  strengthening  power.  Such  is  the  case  with  many  others, \nand  yet  one  does  not  on  that  account  destroy  the  other.  In  the  same  way  the \npower  of  the  element  of  the  earth  either  makes  for  health,  as  in  the  tare,  in \npersica  and  gamandria  :  or  it  is  of  a  consolidating  nature,  as  in  the  comfrey \nand  the  red  artemisia  :  or  in  the  odour,  as  in  the  lily  of  the  valley  and  narcis- \nsus :  or  in  its  stench,  as  in  the  dane-wort.  These  are  all  either  produced  from \nthe  Aniadus,  or  distributed  for  the  use  of  those  who  live  on  the  earth.  In  this \nway  the  mighty  gifts  are  learnt,  just  as  the  virtues  of  the  elements 'which  have \nflowed  down  from  the  great  Iliaster. \n\n*  As  out  of  the  element  of  earth  trees  pass  off  into  wood,  so  in  the  same  element  there  is  a  certain  sulphur  which \ncan  be  separated  and  passes  off  into  food.  Of  this  kind  are  vegetables  and  cereals.  Dry  and  humid  sulphurs  .ire \nunited,  being  the  three  principles  duplicated  according  to  nature  and  essence.  One  of  these  is  for  use,  the  other  is  not. \nThus  the  avena  is  sulphur,  but  it  is  not  edible.  The  seed,  however,  is  edible.  The  non-esile  sulphur  is  first  of  all \ndeveloped  into  stalk,  etc.,  and  subsequently  the  esile  sulphur  is  collected  into  the  grains  of  the  cereal. \u2014 Dc  EUmento \nTtrra,  Tract  III.,  Text  \\. \n\n\nTHE    PHILOSOPHY  .OF \nTHE    GENERATION    OF    THE    ELEMENTS. \n\n\nBOOK    THE    FOURTH. \nConcerning  the   Element   of   Water   with    its    Fruits. \n\nTEXT.  I. \n\nCONCERNING  the  element  of  water,  the  first  things  to  be  considered  are  : \nWhat  is  its  origin,  into  what  divisions  it  is  broken  up,  and  what  the \nelement  \\s  per  se.  The  element  of  water  is  a  seed  from  Vie,  bringing \nforth  stalks  and  fruits,  that  is,  water,  and  its  fruits,  such  as  stones  and  metals \nof  various  kinds.  Concerning  the  seed  of  the  element  of  water,  it  must  be \nlaid  down  that  it  is  latent  in  its  workshop,  just  as  seed  lies  in  the  soil.  From \nthis  workshop  proceed  the  stalk  and  its  branches  and  fruits,  in  this  way.  Out \nof  this  seed  is  produced  the  stalk,  breaking  out  of  the  soil  into  the  light, \nwhilst  it  remains  lying  in  the  earth.  For,  as  the  element  of  earth  bears  its \nfruit  in  the  body  of  chaos,  so,  in  like  manner,  the  earth  is  a  body,  which \nsustains  growing  things  such  as  trees  and  fruits  from  the  tree  of  the  element \nof  water.  There  is  rio  element  but  requires  a  body  by  which  it  may  be \nsustained.  Chaos  bears  impressions.  The  element  of  fire  sustains  the  fruits \nof  the  earth,  the  earth  bears  up  the  fruits  of  water,  the  water  those  of  the \nair.  Thus,  the  fruits  of  each  element  are  borne  by  some  other  element.  Now, \nas  from  the  seed  of  the  element  issues  its  tree,  so  its  tree  is  a  flowing  stream, \ndistributed  throughout  the  whole  earth.  .-Ml  things  are  one  tree,  with  one \norigin,  one  root,  from  one  stalk.  And  the  streams  of  the  whole  globe  are  the \nbranches  of  this  one  stalk.  All  the  hugiour  of  the  whole  globe  is  Abrissach, \nwhich  falls  down  from  the  branches  of  this  tree,  and  pervades  all  the  pores  of \nthe  globe  with  its  distillation.  For,  as  the  fragments  from  the  fir-trees  fall \ndown  from  above  to  the  earth,  so  these  branches  from  the  water  fall  down \ninto  the  hollows  of  the  earth.  In  this  way  takes  place  the  generation  of  the \nelement  of  water.  All  the  water  and  all  its  fruits  come  forth  from  the  element \nof  water  ;  but  they  are  not  the  element  itself.  The  element  itself  is  never  seen \nby  any,  and  yet,  nevertheless,  there  is  an  element  of  water.  From  it  emanates \nnothing  but  water.  It  is  called  an  element  on  account  of  the  water  and  its \nfruits,  not  on  account  of  its  own  complexion  and  quality,  just  as  is  the  case \nwith  the  other  elements. \n\n\n232     The  Hermetic  and  A/c/iemical   Wrilings  of  Paracelsus. \n\nTEXT    II. \n\nBut  concerning'  its  course  and  goal,  as  also  its  seats  and  termini,  the \ntruth  is,  that  the  tree  has  its  exit  and  end  of  itself,  rises  and  falls,  is  produced \nand  perishes.  Thus,  all  water  that  flows  forth  from  it  is  new,  not  old,  and \nwas  never  before  seen.  For,  as  the  element  of  water  lies  in  the  middle  of  the \nglobe,  so,  the  branches  run  out  from  the  root  in  its  circuit  on  all  sides  towards \nthe  plains  and  towards  the  light.  From  this  root  very  many  branches  are \nborn.  One  branch  is  the  Rhine,  another  the  Danube,  another  the  Nile,  etc. \nSo,  there  are  also  smaller  branches,  all  born  out  of  that  root  which  rises  from \nthe  seed,  whence  proceeds  the  element  of  water.  And  all  the  stalks  belong \nto  one  tree,  which  is  born  of  the  root  along  a  triple  line  in  the  circle  of  the \nouter  firmament  of  the  two  elements,  fire  and  air.  So,  then,  the  tree  is \ndistributed  by  this  triple  line  over  the  universal  globe,  tending  towards  the \nlight.  So  the  stalk  and  its  branches  grow  out  from  the  centre  of  the  globe \nuntil  they  reach  the  two  external  elements  vi'here  the  line  ends.  It  does  not \ngo  on  to  its  own  body,  or  Yliadum.  For,  unless  the  Yliadum  were  so  placed \nin  that  position,  every  tree  would  spring  right  up  to  the  sky,  extending  itself \nfurther  outside  the  earth  than  from  above,  where  it  is  fixed  in  the  earth.  So, \nneither  do  the  fruits  of  the  element  of  the  earth  grow  farther  than  to  the \nprescribed  limit  of  the  Yliadum,  which  is  the  lower  chaos  of  the  earth,  not \noccupying  more  of  the  earth  than  the  height  to  which  growing  things  rise. \nChaos,  therefore,  is  twofold.  That  which  is  above  is  the  chaos  in  which  fire \nis  sustained  ;  and,  unless  the  Yliadum  were  opposed,  the  element  of  earth \nwould  extend  its  fruits  to  the  mid  heaven.  So,  too,  the  element  of  water. \nThe  course  and  progress  of  the  stalk  of  the  tree  is,  that  it  goes  on  to  its \nYliadum  above  the  plain  of  the  earth,  where  its  height  ends.  But  how  far \nit  extends  since  it  lies  in  its  Yliadum,  this  must  be  sought  from  philosophj', \nbecause  all  the  branches  reach  their  Yliadum  in  the  sea,  where  they  ail  meet. \nFor,  as  there  is  one  root,  so  is  it  compelled  to  reach  one  summit  or  canopy, \nwhich  is  the  sea.  The  sea  itself  is  of  itself  neither  the  stalk  nor  the  tree,  but, \nas  it  were,  the  canopy  of  the  stalk,  which  is  not  first  or  proximately  born  from \nthe  root,  but  composed  of  the  branches.  Why  it  is  salt,  is  on  account  of  its \nposition  and  because  salt  waters  flow  together  into  it,  as  will  hereafter  be \nshewn  where  we  speak  about  the  subject  of  salts.  The  cause  of  its  ebb  and \nflow  is  that  all  the  fruits  (or  the  humours)  flow  down  by  night,  hut  by  day \nthey  swell  to  a  height,  that  is,  clissus.  .Xnd  this  clissus  in  water  is  the  same \nas  in  other  fruits,  increasing  and  decreasing,  going  and  returning. \n\nTEXT    III. \n\nNow,  since  it  is  well  to  know  all  these  things,  so  their  death,  that  is, \ntheir  consumption,  should  be  understood.  Nothing  is  free  from  this  con- \nsumption. It  should  be  understood,  then,  that  everything,  when  it  comes  to \nits  Yliadum,  is  subject  to  putrefaction  and  is  consumed.  Putridity  is  a  kind \nof  consumption,  and  the   passing   away   of  that    thing  to  which  it  appertains. \n\n\nConcerning  the  Generations  of  the  Elements.  233 \n\nso  that  it  is  consumed  just  as  if  it  had  never  existed.  This  is  the  operation  of \nits  nature.  As  Nature  produces  things,  so  does  she  again  remove  them.  .As \nthe  thing  proceeds  from  nothing,  so  it  returns  to  nothingness  again.  Hence \nit  is  clear  that  the  element  of  water  itself  is  subject  to  putrefaction  or  cor- \nruption. If  it  comes  to  its  canopy,  that  is,  to  the  sea,  it  grows  putrid  and \nis  consumed  of  itself,  no  extraneous  agency  being  accessory  thereto,  but \nthrough  its  own  nature  and  arrangement.  As  the  fire  consumes  and  extin- \nguishes itself,  so,  in  like  manner,  does  the  water.  This  is  the  way,  then,  in \nwhich  the  tree  of  the  element  of  water  and  its  branches  are  distributed. \nWhat  fruits  lie  hid  in  it  remain  to  be  seen,  as  also  concerning  their  nature \nand  the  generation  of  the  outgrowths.  The  nature  and  property  of  this \nelement  is  that  some  of  its  fruits  it  bears  within  itself,  others  it  casts  out, \nand  some  it  altogether  throws  away.  It  must  also  be  separately  learnt  con- \ncerning this  in  how  many  modes  of  nature  and  essence  its  effluents  and \nstreams  arise.  But  in  order  that  all  things  born  of  water  may  be  under- \nstood in  its  death,  it  should  be  realised  that  the  branches,  but  not  the  fruits, \npass  away  to  their  canopies.  Concerning  the  death  of  fruits  it  should  be  said \nthat  they  all  flow  into  Drachum.  In  that  hour  they  are  consumed,  as  lastly  it \nshould  be  understood  and  held  on  the  subject  of  Drachum. \n\nTEXT    IV. \n\nBy  way  of  simplifyng  any  study  concerning  the  origin  of  fruits,  we  will \nconsider  that  the  following  are  the  fruits  of  the  element  of  water  :*  \u2014 Salts, \nminerals,  gems,  and  stones.  There  are,  therefore,  four  kinds  of  growths  out \nof  the  seed  of  the  element  of  water,  in  this  way.  Sweet  water  is  the  stalk. \n.'Afterwards  its  nature  is  manifold  in  the  matrix.  One  matrix  is  of  salt,  one  of \nminerals,  one  of  gems,  and,  lastly,  one  of  stones. t  Each  of  these,  again,  is \ndivided  in  a  different  way.  For  instance,  there  are  three  fruits  of  salt\u2014 salt, \nvitriol,  and  alum.  And  each  of  these  has  many  genera  ranged  under  it. \nThere  are  many  kinds  of  salt,  many  of  vitriol,  many  of  alum. J  Some  are \nmetals,  some  marcasites,  some  cachimise.  But  even  these,  again,  singly, \nadmit   of   more    kinds.      There   are   seven   metals,    nine   marcasites,    twelve \n\n*  The  fruits  of  water  are  bom  from  the  seed  of  .\\res.  Archeiu,  who  is  the  separator  of  the  elements  and  of  all \nthings  which  lie  in  them,  dindes  one  thing  from  the  other,  and  collocates  it  into  its  place.  In  the  seed  of  the  element \nof  water  .\\rcheus  removes  everj'thing,  and  ordains  it  into  its  Nedeon,  for  the  Vliadum  of  the  earth,  separates  the \ngerms  of  salt  from  all  other  natures,  and  in  like  manner  the  germs  of  sweet  water  and  things  which  are  of  an  acid \nquality.  When  he  has  divided  these  things  and  educed  them  into  Nedeon,  the  operation  of  Nedeon  goes  on  into \nVliadum.  together  with  its  maturation  to  which  it  is  ordained.  \u2014 Z?^  EUmento  Agtux.  s.  v.  De  G^ruribus  Salium.  c.  t. \n\nt  Metals,  minerals,  and  stones,  while  they  are  all  generated  out  of  water,  do  yet  owe  their  development  and  per- \nfection to  the  element  of  earth.  There  is  a  twofold  corruption  of  these  substances\u2014 one  which  results  from  a  too \nprolonged  connection  with  the  foreign  element,  and  the  proper  corruption  which  takes  place  in  their  own  element,  even \nas  the  fruit  at  List  passes  into  putrefaction  on  its  own  tree. \u2014 De  Natiirtuibus  Aquit,  Lib.  III. \n\nJ  For  example,  the  origin  of  vitriol,  as  also  of  alum,  is  as  follows.  For  as  salt  is  extracted  solely  according  to  its \nown  essence,  so  also  are  separated  vitriol  and  alum.  But  the  form  which  is  manifested  in  salt,  even  as  in  vitriol  and \nalum,  is  known  from  this,  that  all  the  fruits  of  the  element  of  water  are  minerals,  and  share  the  nature  of  metals. \nBut  from  all  those  things  which  arise  out  of  salts,  none  is  more  akin  to  mineral  virtue  than  vitriol,  because  the  salts  are \nminerals,  and  all  minerals  lie  hidden  in  one  mx'^  and  Ares.  But  vitriol  is  the  ultimate  in  the  separation  of  minerals. \nIt  is  followed  as  closely  as  possible  by  the  separation  of  metals,  of  which  Venus  b  the  first.  Hence  vitriol  adheres \nto  the  nature  of  Venus.     It  is  partly  salt  and  partly  mineral.     So  in  every  vitriol   there  is  copper,  and   by  reason  of  this \n\n\n234     ^'^''^  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\ncachimiae.  So  in  turn  every  metal  by  itself  is  manifold  :  as  fixed  gold  and \nnot  fixed,  fixed  silver  and  not  fixed,  and  Venus  is  both  copper  and  zinc.  Such \nalso  is  the  case  with  the  others.  So  there  is  a  vast  variety  of  marcasites  and \ncachimiae.  As  to  their  origin  and  progress,  their  autumn  and  the  rest\u2014 as, \nfor  example,  their  harvest  and  ingathering \u2014 suffice  it  to  say  that  all  the  fruits \nproceeding  from  the  element  of  water  are  divided  into  their  branches  and \ntrees.  So  salt  has  its  own  mode  of  egress,  together  with  sweet  waters, \neven  to  the  boundary  of  its  Yliadum.  The  same  is  the  case  with  the  rest. \nBut  with  regard  to  their  division  and  separation,  all  such  fruits  consist  of  one \nroot,  out  of  which  each  nature  is  separately  born  according  to  its  condition. \nSo  from  one  seed  is  born  one  tree,  and  in  this  the  wood,  the  bark,  the  fruit, \nthe  leaves  are  all  separate,  yet  all  are  but  one  tree.  So  also  from  one  root \ninnumerable  fruits  are  produced,  but  each  fruit  passes  to  its  own  Yliadum \nand  triple  line,  as  the  founder  has  arranged.  If,  therefore,  the  distribution \nproceeds  in  this  way,  from  Yle  into  its  own  stalk,  and  fruit  is  produced  after \nits  kind,  then  different  things  are  found  proceeding  from  the  element  of  water \n\u2014 on  one  stalk  salt,  on  a  second  a  mineral,  on  a  third  something  else.  As, \ntherefore,  in  the  earth  every  seed  produces  its  own  fruit,  so  the  seed  of  water \nis  the  seed  of  numberless  things  springing  forth  from  it.  Now,  if  these  are \nbrought  to  their  Yliadum,  and  await  their  autumn-tide,  then  at  length  the \nautumn  and  harvest  come  for  the  fruit  of  every  branch,  which  fruit  is  in \nitself  of  this  autumn-tide  and   this  generation. \n\n\nmetallic  affinity  vitriolic  salt  is  of  venereal  nature.  Copper,  in  like  manner,  is  combined  with  vitriol.  Indeed,  its \ngeneration  instructs  us  that  it  is  wholly  vitriol.  At  the  same  time  vitriol  in  itself  remains  a  salt,  and  derives  its  body \nfrom  the  liquor  of  the  metals.  For  this  reason  it  acquires  a  certain  fiery  quality  and  brilliancy.  .'Mumen,  on  the  other \nhand,  by  no  means  h.is  affinity  with  metals,  but  is  a  free  salt,  consisting  solely  of  acetosity,  and  having  a  body  which  is \ndevoid  of  earthy  quality,  unlike  vitriol,  which  arises  solely  from  a  permixture  of  metallic  bodies.  Hence  it  exhibits  a \nsimilitude  with  marcasites  and  cachimix,  which  come  forth  in  the  first  generation  of  metals.  The  medium  which  unifies \nand  conglutinates  copper  with  vitriol  is  a  phlegma. \u2014 De  EUmente  Aqua,  s.  v.  />\u00ab-  Getieribjts  Satium. \n\n\nHere  ends  the  Philosophy  of  the  Gener.\\tio\\  of  Elements. \n\n\nAPPENDICES. \n\n\nAPPENDIX     I \n\n\n[In  the  Geneva  folio  of  1658,  which  is  by  far  the  largest,  as  it  is  also  the \nbest,  collected  edition  of  the  works  of  Paracelsus,  there  are  many  treatises \nincluded  which  conspicuously  overlap  each  other  ;  and  further,  there  are  many \ntreatises,  independent  in  themselves,  which  are  devoted  to  precisely  the  same \nsubjects.  For  example,  the  Philosophla  Sagax  occupies,  and  at  equal  length, \na  similar  ground  to  the  Explicatio  Totiits  Aslronomice,  and  the  latter  is \nsubstantially  identical  with  another  astronomical  interpretation  included  in \nthis  translation.  It  is  much  after  the  same  manner  that  the  Economy  of \nMinerals  corresponds  to  the  Liber  Mineralitim,  but,  having  regard  to  the \nmetallurgical  importance  which,  from  the  Hermetic  standpoint,  attaches  to \nboth  these  works,  it  has  been  thought  well  to  include  in  an  appendix  the \ntreatise  which  here  follows.) \n\n\nA    BOOK    ABOUT    MINERALS. \n\nSINCE  I  have  considered  well  beforehand,  and  come  to  the  resolution  of \nwriting  about  minerals  in  general,  all  that  relates  to  minerals,  and \neverything  bearing  on  the  generation  and  nature  of  minerals,  I  would \nhave  you  know  before  all  else,  that  not  a  few  persons  have  the  priority  of \nmyself  in  publishing  on  the  origin  of  minerals.  When  I  read  their  works,  I \nfound  that  they  were  involved  in  many  errors.  As  far  as  one  can  judge  from \ntheir  writings,  they  have  never  fully  understood  what  the  ultimate  matter  was. \nNow,  if  the  ultimate  matter  be  not  understood,  what,  pray,  will  happen  to  the \nfirst  matter?  Whoever  can  describe  the  beginning  will  probably  be  certain \nabout  the  end  and  ultimate.  W'hat  is  a  theologian  who  is  ignorant  of  the \nend?  What  is  an  astronomer  who  is  full  of  boasting,  indeed,  but  without \nexperience  of  light?  Since,  then,  these  authors  are  detected  as  in  a  state  of \nhallucination  about  the  end,  that  is,  the  ultimate  matter,  how  will  they  be \nmore  worthy  of  credit  about  the  beginning?  I  repudiate  their  writings  and \ntheir  letters  ;  this  is  not  the  foundation.  But,  in  order  that  you  may  have \nproof  positive  in  a  short  space  as  to  my  possessing  much  greater  dexterity  for \nwriting  about  this  matter  than  those  my  predecessors  had,  I  will  first  of  all \nexplain  to  you  the  ultimate  matter  of  minerals,  so  that  you  may  plainly  know- \non   what  basis   I   treat  this  subject,  and  hence  may  more  rightly  understand \n\n\n238     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nwhat  is  the  beginning.  It  is  necessary  that  a  physician  should  first  be  familiar \nwith  the  disease  with  which  he  has  to  deal  ;  when  he  knows  this,  the  method \nof  treatment  will  spontaneously  unfold  itself.  But  to  know  a  disease  is  the \nend,  not  the  beginning.  The  art  resides  in  the  departure,  not  in  the  entrance. \nThe  entrance  is  dark  and  dubious  ;  the  issue  is  evident.  In  this  knowledge \nlies  hid.  I  point  out  this,  therefore,  as  the  foundation,  namely,  that  every \nmatter  must  be  thoroughly  known  at  its  commencement,  so  that  it  may  also \nbe  more  exactly  understood  for  what  purpose  the  matter  has  been  framed. \nNow,  if  man  ought  to  lay  out  before  himself  the  works  of  God,  and  rightly \nuse  them,  it  is  necessary  that  they  should  not  be  hidden  from  him  ;  otherwise \nhe  will  be  sure  to  abuse  them.  What  good  is  an  axe  to  a  person  who  is \nignorant  of  its  purpose  ?  Let  him  hand  it  over  to  one  who  knows  all  about  it. \nIn  the  same  way,  whatever  God  has  created  ought  to  be  in  the  hands  of  a \nman  who  knows  how  he  ought  to  employ  it.  Men  should  know  and  learn \nthese  things,  not  mere  trifles  and  phantoms  conjured  up  by  the  devil. \n\nBut  when  I  propose  to  write  about  the  origin  of  minerals,  I  shall  do  this \nnot  of  myself,  but  from  my  experience,  and  by  means  of  him  from  whom  I \nm)self  received  it.  What  I  said  in  my  first  paragraph,  I  here  repeat,  namely, \nthat  the  last  must  be  known  before  the  first,  and  from  the  last  the  first  should \nbe  understood.  I  make  this  clear  from  the  example  of  Christ,  who  was  not \nunderstood  until  He  sent  the  Holy  Spirit,  who,  at  His  coming,  revealed  all \nthings.  By  Him  we  understand  Christ,  though  He  came  after  Christ.  So, \nfrom  the  same  ultimate,  that  is,  by  the  Holy  Spirit,  we  now  understand  both \nthe  Father  and  the  Son. \n\nNow  this  fits  in  exactly  with  the  philosophy  of  minerals,  because  the \nultimate  matter  is  made  up  of  those  things  which  teach  the  beginning  of  their \nmother,  or  of  their  birth.  From  them  this  birth  must  be  understood.  Already \nin  other  philosophic  paragraphs  I  have  named  these  three  substances.  Sulphur, \nSalt,  and  Mercury,  as  being  the  principle  of  all  those  things  which  spring  from \nfour  matrices,  that  is,  the  four  elements.  In  the  generation  of  minerals  it  is \nnecessary  to  explain  that  iron,  steel,  lead,  emerald^  sapphire,  flint,  duelech, \netc.,  are  nothing  else  than  Sulphur,  Salt,  and  Mercury.  Everything  produced \nby  Nature  is  frail  and  corruptible,  and  it  can  be  ascertained  by  Art  from  what \nit  has  issued  forth.  And  here  is  a  proof  from  Nature,  since  those  three \nsubstances  just  spoken  of  are  in  the  air,  no  less  than  in  other  things,  such  as \nfire,  balsam,  mercury,  etc.  If,  by  the  aid  of  Art  you  resolve  steel,  gold,  pearls, \nor  corals,  you  will  still  find  Sulphur,  Salt,  and  Mercury.  When  these  are \nextracted  by  Art,  nothing  more  of  that  mineral  remains,  but  all  is  dissolved. \nSeeing,  then,  that  the  dissolution  of  substances  reveals  particularly  what  they \nare,  and  what  is  in  them,  you  can  gather  that  those  things  are  three,  namely. \nSulphur,  Salt,  and  Mercury.  These  three  are  the  body,  and  everywhere  there \nis  one  body  and  three  substances.  Concerning  these  three  substances  I  will \nnow  begin  my  teaching,  by  which  you  may  know  that  in  the  ultimate  matter \nthere  are  three  substances,  neither  more  nor  fewer,  and  out  of  these  three  all \n\n\nA  Book  about  Minerals.      \u25a0  239 \n\nminerals  have  been  formed.     Furthermore,  how  God  created  Nature  shall  also \nbe  stated.     On  this  basis  nothing  shall  be  found  lacking. \n\nIn  the  beginning  it  pleased  God  to  make  one  element \u2014 water \u2014 whereinto \nHe  infused  the  power  of  generating  minerals,  so  that  they  might  forthwith \ngrow,  and  thus  adapt  themselves  to  human  needs.  Water,  I  say.  He  destined \nfor  this  office,  that  it  should  be  the  Matrix  of  the  Metals,  by  means  of  these \nthree  substances  spoken  of \u2014 namely,  Fire,  Salt,  and  Mercury.  In  this \narrangement  so  much  foresight  and  discrimination  were  observed  that  from \nthe  one  element  of  water  were  produced  metals,  gems,  stones,  and  all  minerals. \nAnd  though  the  fruit  be  unlike  its  parent,  so  God  willed  that  each  should  be \nproduced  according  to  its  own  nature.  One  is  a  bird  of  the  air,  another  a  fish \nin  the  water.  .And  just  as  these  differ  one  from  the  other,  so  do  the  natures  of \nother  created  things.  All  these  depend  on  the  power  of  God,  who  willed  that \nHis  good  pleasure  should  be  fulfilled  in  them. \n\nNow,  it  should  first  of  all  be  realised  that  the  element  of  water  is  the \nmother  of  all  minerals,  though  water  itself  is  utterly  unlike  these.  So  also  is \nthe  earth  related  to  wood,  though  earth  is  not  wood.  Nevertheless,  wood \ncomes  from  it.  In  the  same  way,  stone,  iron,  etc.,  are  from  water.  Water \nbecomes  that  which  of  itself  it  is  not.  It  becomes  earth,  which  it  is  not.  So \nis  it  necessarv  for  man  also  to  become  that  which  he  is  not.  Whatever  is \ndestined  to  pass  into  its  ultimate  matter  must  necessarily  differ  from  its \nbeginning.     The  beginning  is  of  no  avail. \n\nNow,  in  water  is  the  primal  matter,  namely,  the  three  first  substances, \nFire,  Salt,  and  Mercury.  These  have  certain  different  natures  in  them,  as \nwill  hereafter  be  pointed  out.  They  have  metals,  they  have  gems,  they  have \nstones,  they  have  flints,  and  many  things  of  this  kind.  One  is  a  metal,  another \na  stone,  another  a  flint.  So  in  the  sky,  too,  one  is  snow,  another  thunder, \nanother  the  rainbow,  another  lightning.  In  like  manner  on  earth,  too,  one \nthing  is  wood,  another  a  herb,  another  a  flower,  and  another  a  fungus.  Such \nan  artificer  has  God  shewn  Himself,  the  Master  of  all  things,  whose  works  no \none  is  able  to  rival.  He  alone  is  in  all  things.  He  is  the  primal  matter  of  all  : \nHe  is  the  ultimate  matter.  He  is  all  things.  Then,  when  we  come  in  due \nsuccession  to  explain  minerals,  we  will,  in  the  ensuing  discourse,  speak  before \nall  else  concerning  the  properties  of  the  matrix,  that  is,  the  element  of  water. \nThe  things  whereof  I  write  were  supposed  by  the  ancients  to  spring  from  the \nearth.  Their  meaning  was  good  ;  but  the  position  was  incapable  of \nproof.  In  this  point  they  were  defective,  as  also  in  the  materials  for  estab- \nlishing that  proof. \n\nThe  principle,  then,  was  first  of  all  with  God,  that  is,  the  ultimate  matter. \nHe  reduced  this  ultimate  matter  into  primal  matter.  It  is  just  in  the  same \nway  as  the  fruit,  which  is  to  produce  other  fruit,  has  seed.  The  seed  is  in  the \nprimal  matter.  So  in  the  case  of  minerals,  the  ultimate  matter  is  reduced  to \nthe  primal,  as  in  the  case  of  seed.  The  seed  here  is  the  element  of  water.  God \ndetermined  that  there  should  be  water.     Then  He  conferred  upon  it,  besides \n\n\n240     The  Hermetic  and  Alchemical  Writing's  of  Paracelsus. \n\nthis  nature,  that  it  should  produce  the  ultimate  matter,  which  is  in  water. \nThis  water  He  subjects  to  special  preparation.  That  which  is  metallic  He \nseparates  into  metals  and  arranges  each  metal  separately  b)'  itself.  That \nwhich  belongs  to  gems  He  also  digested  into  its  own  nature.  That  which  is \nstony  in  like  manner.  The  same  is  the  case  with  marcasites  and  other \nspecies. \n\nMoreover,  if  God  created  time \u2014 harvest  for  the  corn  and  autumn  for  the \nfruits  \u2014  He  also  appointed  its  own  special  autumn  for  the  element  of  water,  so \nthat  there  might  be  a  certain  harvest  and  definite  autumn  for  all  things.  So, \ntoo,  the  water  is  an  element,  is  the  matrix,  the  seed,  the  root  of  all  minerals. \nThe  Archeus  is  he  who  in  Nature  disposes  and  arranges  all  things  therein,  so \nthat  everything  may  be  reduced  to  the  ultimate  matter  of  its  nature.  From \nNature  man  takes  these  things  and  reduces  them  to  their  ultimate  matter. \nThat  is,  where  Nature  ends  man  begins.  The  ultimate  matter  of  Nature  is \nthe  primal  matter  of  man.  So,  then,  by  an  admirable  design,  God  has \nappointed  that  the  primal  matter  of  Nature  should  be  water,  which  is  soft, \ngentle,  and  potable.  Yet  its  offspring  or  fruit  is  hard,  as  metals  or  stones, \nthan  which  nothing  is  harder.  The  very  hardest,  therefore,  derives  its  origin \nfrom  the  very  softest \u2014 the  fire  from  the  water \u2014 in  a  way  beyond  the  capacity \nof  man  to  grasp.  But  when  the  element  of  water  becomes  the  matrix  of \nminerals,  this  is  not  beyond  the  capacity  of  Nature.  God  has  produced  a \nwonderful  offspring  from  that  mother.  You  judge  a  man  by  his  mother. \nEvery  one  has  his  own  special  feelings  and  properties,  not  according  to  his \nbodily  organization,  but  according  to  his  nature.  Thus  all  metals  according \nto  their  body  are  water,  but  according  to  their  special  properties  they  are \nmetals,  stones,  or -marcasites.  In  no  other  way  can  reason  grasp  that  these \nthings  are  diverse  in  substance  and  in  body. \n\nThus,  then,  God  created  the  element  of  water,  that  it  might  be  the \nelement  of  all  metals  and  stones  ;  and  He  separated  it  from  the  other  three \nelements  into  a  peculiar  body  which  was  not  in  the  air,  in  the  earth,  in  the \nsky,  but  was  something  special,  different  from  these.  This  he  placed  on  the \nlower  globe  so  that  it  might  he  above  the  earth  and  occupy  the  cavity  in  the \nearth  where  it  lies.  He  founded  it  with  such  wonderful  ingenuity  that \ntogether  with  the  earth  it  should  carry  men,  who  might  walk  and  move  upon \nit.  And  the  first  thing  which  moves  our  wonder  in  this  respect  is  that  it \nsurrounds  and  encircles  the  globe  and  yet  does  not  fall  away  from  its \nappointed  station  ;  so  that  the  part  lying  under  us  is  turned  upwards  just  as \nwe  are,  and  in  the  same  way  hangs  suspended  downwards.  Then  our  wonder \nis  increased,  seeing  that  the  bed  or  pit  of  this  genuine  element,  at  its  centre \nof  greatest  depth,  is  quite  bottomless,  so  that  the  water  receives  no  support \nfrom  the  earth  on  which  it  lies  ;  but  it  stands  freely  and  firmly  in  itself  like \nan  Q^%.,  nor  does  anything  fall  away  from  the  shell  ;  and  this  is  a  clear \nmiracle  of  God. \n\nNow,  in  this  element  are  the  generations  of  all  metals  and  stones,  which \n\n\nA  Book  about  Miner-als.  241 \n\nexhibit  themselves  under  multifarious  natures  and  forms.  Moreover,  as  you \nsee,  all  fruits  grow  out  of  the  earth  into  the  air,  and  none  of  them  remain  in \nthe  earth,  but  go  out  of  it  and  separate  themselves  from  it,  so,  growing  out \nof  the  water,  there  go  forth  metals,  salts,  gems,  stones,  talcs,  marcasites, \nsulphurs,  etc. \u2014 all  proceeding  from  the  matrix  of  this  element  into  another \nmatrix,  that  is,  into  the  earth,  where  the  water  completes  its  operation,  but \nthe  root  of  minerals  is  in  the  water,  as  the  root  of  trees  and  herbs  is  in  the \nearth.  But  they  are  brought  to  perfection  above  the  earth,  and  pass  on  to \ntheir  ultimate  matter,  which  is  entirely  in  the  air. \n\nIn  like  manner  is  completed  on  the  earth  that  which  grows  in  the  water. \nSo,  then,  when  the  root  is  in  the  water  the  growth  takes  place  on  the  earth, \nand  hence  the  doctrine  of  those  writers  is  clearly  erroneous  who  advance  the \nthe  opinion  that  minerals  grow  out  of  the  earth,  and  that  all  these  minerals, \nhow  many  soever  they  be,  recognise  the  earth  as  their  mother.  This  idea  is \nworth  nothing.  Indeed,  nothing  grows  from  the  earth  save  leaves,  grasses, \nwoods,  herbs,  and  the  like.  Everything  else  is  from  the  water.  Otherwise, \nby  the  same  method  of  reasoning,  it  might  be  said  of  the  growing  things  of \nthe  earth  that  they  grow  in  the  air  since  they  live  in  the  air  ;  but  this  is  clearlj- \nfallacious.  Their  roots  are  found  in  the  earth,  and  hence  we  learn  that  their \norigin  is  in  the  earth,  but  their  perfecting  in  the  air.  In  the  same  way,  that \nwhich  originates  in  the  water  acquires  its  perfection  in  the  earth.  The  growth \nof  minerals  follows  the  same  course,  convincing  us  that  they  are  aqueous,  and \nproceed  from  the  water,  existing  in  the  water  as  the  primal  matter  of  those \nsame  minerals,  just  as  all  fruits  of  the  earth  are  generated  in  the  earth,  and \nafter  the  predestined  period  they  burst  forth  into  harvest,  or  autumn,  and \ngenerate  that  which  is  in  them.  When  a  root  of  this- kind  is  born,  it  first \nrises  into  its  own  special  tree,  that  is,  its  body,  from  which  the  particular \nmineral,  metal,  or  other  growth,  should  be  produced  in  the  earth.  In  like \nmanner,  also,  the  nut  or  the  cherry  does  not  spring  straightway  out  of  the \nearth,  but  first  of  all  the  tree  is  produced,  and  afterwards  the  fruit  ;  so,  also,  in \nthe  water  Nature  first  puts  forth  a  tree,  which  is  the  aqueous  body,  and  this \nafterwards  grows  out  into  the  earth  ;  that  is,  it  occupies  the  pores  of  the \nearth,  just  as  the  tree  fills  the  air.  When  this  tree  is  now  put  forth  into  the \nearth,  the^fruits  are  forthwith  born,  congenital  with  the  tree,  according  to \ntheir  nature  and  condition.  Here  the  metal  grows  in  its  own  special  kind, \nthere  some  sort  of  salt  is  produced,  there  again  some  genus  of  sulphur  breaks \nforth,  and  elsewhere  some  sort  of  gem  is  protruded.  And,  just  in  the  same \nway  as  many  cherries  or  pears  are  found  on  one  tree,  so  similar  fruits  of  the \nwater  are  found  at  the  extremities,  and,  as  it  were,  on  the  shoots  of  the  trees \nappertaining  to  the  element  of  water.  Again,  like  as  some  trees  put  forth \nmany  fruits,  and  others  only  few,  so,  in  this  case  too,  there  is  a  similar \nproperty,  nature,  and  condition.  Trees  of  this  kind,  therefore,  should  first \nbe  sought,  and  afterwards  their  fruits.  Thus,  the  rustic  who  pursues  his \nculture  in  the  element  of  water  will  be  taught  and  instructed,  as  the  husband- \n\nK \n\n\n242       The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nman  who  plies  his  craft  in  the  soil  is  taught  how  he  should  pursue  his \nhusbandry  and  where  fruits  must  be  found. \n\nCareful  attention,  too,  should  be  given  in  this  method  of  generation,  so \nthat  the  illustration  from  the  earth  may  hold  good \u2014 in  this  way  :  There  are \nsome  trees  which  bear  their  fruit,  not  nakedly,  but  under  mixed  conditions. \nThe  chestnut,  the  nut,  and  other  similar  growths,  have  a  bark,  thorny  in \nappearance,  and  inside  another,  while,  lastly,  a  thin  skin  encloses  the  kernel. \nSo,  in  like  manner,  there  are  metals,  also,  and  minerals  lying  hid  in  flesh  and \nskin,  such  as  are  the  ore  of  iron,  the  ore  of  silver,  and  so  on.  These  have  to \nbe  removed  in  order  that,  after  separation,  the  desired  fruit  may  be  extracted. \nOn  the  other  hand,  there  is  another  kind  which  puts  forth  its  fruits  nakedly,  as \ncherries,  plums,  grapes.  From  these  nothing  is  thrown  away,  but  all  is \nuseful  and  good.  So  in  the  aqueous  fountain  are  found  pure  and  naked  silver, \ngold,  coral,  carabe,  and  the  like.  These  are  all  so  arranged  by  Nature  that \nthere  may  be  different  sorts  of  trees  and  of  barks,  in  which  the  mineral  lies, \nwhich  also  depend  upon  the  variety  and  division  of  water,  climate,  and \ngeographical  positron.  That  which  lies  hid  within  has  to  be  extracted  from \nthe  bark  or  shell,  just  as  in  the  case  of  fruits.  And  yet  further,  as  you  see  in  the \nkernel  a  body  and  the  kernel  itself,  so  be  well  assured  that,  similarly,  in  the \nelement  itself  there  is  a  body  and  a  spirit,  so  that  the  body  has  first  to  be  sought \nfor,  and  then  the  spirit  in  the  body.  Now,  it  is  the  spirit  that  makes  the  body, \nand  so  it  makes  also  the  mineral  (or  the  nutriment).  The  mineral  has  one  body, \nthe  fruit  another.  That  is  the  same  as  saying  that,  although  there  may  be \ngold  in  a  body,  and  the  body  is  worthless,  because  impure,  and  it  must  be \nseparated  by  the  goldsmith,  so  gold  has  a  body  which  is  not  impure.  There \nare  two  bodies.  In  the  second  is  incorporated  the  fruit  of  the  mineral,  which \nneed  not  be  separated  from  that  gold.  So  then  the  fruits  are  first  developed \nout  of  the  element  into  a  tree,  afterwards  into  a  bodj',  and  within  the  first \nshell  that  which  is  precious  and  good.  Just  as  man  is  a  twofold  body,  a  dense \nbody  which  is  worthless,  and  within  this  another  body  which  is  good,  so  is  it \nwith  all  growths.  Whatever  God  has  created  He  perfects  its  corporality  by  a \nsimilar  process.  He  has  made  man  in  one  way,  a  tree  in  another,  and  a  stone \nin  another.  But  He  made  man  more  carefully,  because  He  would  that  man \nshould  be  created  in  His  own  likeness,  so  that  eternity,  in  which  other  created \nthings  have  no  share,  might  reside  in  man. \n\nThe  same  judgment  is  to  be  passed  concerning  the  death  of  elements, \nbecause  water  has  its  own  death  no  less  than  other  things.  Indeed,  water  is \nits  own  death,  eating  into,  strangling,  and  consuming  its  own  growth.  We \nhave  proof  of  this  in  the  earth.  That  which  grows  from  it  returns  to  it  and \nperishes,  so  that  no  part  of  it  any  longer  survives.  So  yesterday  perishes  and \nno  man  will  ever  see  it  again,  and  it  is  in  like  manner  with  the  night  past. \nIn  like  manner  also  pass  away  all  things  born  of  the  earth,  which  return  to  the \nearth,  and  are  consumed  by  it,  and  yet  it  is  not  heavier  by  half  an  ounce  then \nIt  was  yesterday,  nor  is  it  heavier  to-day  than  it  was  a  thousand  years  ago. \n\n\nA  Book  about  Minerals.  243 \n\nIts  weight  remains  one  and  the  same.  God  has  gifted  His  elements  with  this \npeculiarity,  that  they  should  give  fruits  and  consume  their  superfluities,  but \nwhither  those  superfluities  have  gone  no  man  knows,  any  more  than  he  knows \nwhither  yesterday  has  gone.  In  like  manner,  the  element  of  water  is  its  own \nde'atli,  inasmuch  as  it  consumes  and  mortifies  its  own  fruits.  That  death  is  in \nthe  great  centre  and  terminus  of  water,  the  open  sea,Jnto  which  all  water  flows. \nWhatever  passes  hereinto  dies  and  decays,  passing  away  even  as  wood  is  con- \nsumed in  the  fire.  And  as,  year  by  year,  new  fruits  emerge  from  the  earth, \nwhile  the  old  ones  perish,  so,  every  day  new  minerals  are  begotten,  be  they \nmetals,  marcasites,  gems,  stones,  salts,  or  springs.  These  all  come  forth  girt \nabout  with  death,  as  an  infant  who  brings  along  with  it  death  bound  up  with \nlife.  Bj-  the  same  method  of  reasoning,  metals,  too,  bring  with  their  own  he- \nginning  their  own  death  too,  and  they  die  in  the  terminus  of  the  water,  that \nis,  in  the  open  sea.  The  Rhine,  the  Danube,  the  Elbe,  and  other  rivers  are \nnot  the  element  itself;  they  are  its  fruits.  The  element  is  in  the  open  sea. \nIt  is  that  out  of  which  all  grow  and  into  which  all  must  perforce  return,  and \nthus  they  acquire  death  whence  life  is  allotted  to  them  This  death  will  be \nmore  fully  described  hereafter  in  distinct  paragraphs,  when  it  is  pointed  out \nseparately  how  each  mineral  comes  into  being  and  dies. \n\nNow,  with  regard  to  the  tree  of  the  element  of  water,  mark  this.  When \nNature  is  about  to  put  forth  any  growth  into  the  world \u2014 be  it  gold,  silver, \ncopper  ;  be  it  gem,  emerald,  sapphire,  granate  ;  be  it  a  spring,  sweet  or \nbrackish,  warm  or  cold  ;  be  it  coral  or  marcasite \u2014 she  then  raises  up, \nfrom  the  element  of  water,  a  tree  on  the  earth,  so  that  its  root  is  fixed  in \nthe  centre  of  the  sea  (or  of  the  matrix).  That  tree  sends  forth  its  seed \ninto  the  earth,  and  spreads  forth  its  branches.  Know,  therefore,  that  its \nstock  has  the  form  of  a  liquid,  which  is  not  water,  oil,  bitumen,  or  mucilage. \nIt  has  the  appearance  of  wood  produced  from  the  earth,  but  still  it  is  not \nwood,  nor  seed  (or  stock)  and  yet  it  is  of  the  earth,  and  each  has  its  own  body. \nThat  liquid  is  the  stock,  and  its  branches  are  that  same  liquid,  just  as  a  tree \nis  wood,  and  its  branches  are  like  in  kind.  So,  then,  the  mineral  tree  is \nformed  into  a  body  of  this  kind,  and  afterwards  divided  into  its  ramifications, \nso  that  one  branch  very  often  extends  from  another  into  a  second  or  third, \nrunning  out  and  separately  extending  itself  to  a  space  of  twenty,  forty,  or \nsixty  miles.  One  branch  turns  to  the  German  Alps,  another  to  Lungia, \nanother  to  the  Valley  of  Joachim,  and  another  to  Transylvania.  Such  is  its \ndistribution  throughout  the  whole  world.  In  this  way  innumerable  trees  are \ninterwoven,  wherever  the  earth  extends.  As  trees  grow  forth  in  this  fashion, \none  after  another  on  all  sides,  their  extremities  extend  to  the  uttermost  parts \nof  the  earth.  Sometimes  they  crop  up  to  the  surface  of  plains  under  the  open \nsky  ;  sometimes'  they  remain  in  the  earth  according  to  the  nature  and  condi- \ntion which  is  special  to  each  tree.  Hence  it  follows  that  at  the  extremities  of \nthe  branches  the  nature  of  the  element  of  water  pours  forth  its  fruits  on  the \nearth.     .As  soon  as  ever  these  fruits  drop  on  the  earth  they  are  at  once  coagu- \n\n\n244      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nlated,  and  there  is  produced  from  every  such  tree  just  what  should  be  produced \nin  proper  kind  and  quantity.  When  its  fruit  has  been  completely  shed,  that  tree \nwithers  and  dies  within  itself.  It  perishes  like  all  other  things,  and  itself \npasses  on  to  the  consummation  where  all  things  find  their  end  ;  while,  lastly, \naccording  to  its  nature,  a  new  growth  emerges  thence. \n\nFrom  this  you  may  learn  that  the  primal  matters  of  all  minerals  are  put \ntogether  in  water,  and  that  this  primal  matter  is  neither  more  nor  less  than \nSulphur,  Salt,  and  Mercury,  which  are  now  made  the  soul,  spirit,  and  true \nessence  of  the  element.  These  three  substances  contain  within  them  all \nmetals,  salts,  gems,  and  the  like.  And  when,  at  the  predestined  period,  it  is \nabout  to  beget  those  fruits  which  it  cannot  help  producing,  then  each  genus \nand  species  gives  birth  to  that  which  is  like  itself.  Thus,  if  any  person  had \ndifferent  seeds,  as  many  as  ever  the  world  produces,  mixed  together  in  a  bag, \nand  if  he  were  to  cast  these  forth,  or  to  sow  them  in  a  garden,  Nature,  being \nequal  to  the  occasion,  would  by-and-by  allot  to  each  its  own  fruit,  bringing \nevery  separate  seed  to  its  own  vigour  and  perfection  vi'ithout  injury  to  the \nothers.  Exactly  the  same  is  it  with  the  element  of  water,  as  though  this  were \nthe  bag  filled  with  seeds  of  all  kinds  to  be  sown.  Here,  too,  every  genus  and \nspecies  is  brought  to  its  own  nature  and  perfection.  God,  according  to  His \nmarvellous  plan,  has  gifted  the  four  elements  with  these  miracles  of  creation. \nThese  are  the  elements  from  which  issue  forth  fruits  destined  for  the  service  of \nman.  Every  different  kind  has  been  created  by  God.  By  such  investigations \nas  these  the  mighty  works  of  God  are  explored  and  understood. \n\nSurely,  therefore,  that  philosophy  is  worthy  of  all  praise  which  puts \nforward  only  the  works  of  God  for  our  consideration.  E\\ery  man  is  bound  to \nlearn  all  he  can  about  these,  so  that  he  may  know  what,  and  how  much,  his \nCreator  has  done  for  his  sake- \nTrue,  the  enemy  has  intruded  and  sown  his  tares  in  this  philosophy.  Such \nas  this  are  Aristotle,  Albertus,  and  Avicenna,  with  their  accomplices,  who  are \nmere  tares  of  the  field.  That  enemy  bursting  in  has  devastated  everything \nand  begotten  other  noxious  philosophers  whose  system  is  destitute  of  all \nknowledge  of  Nature,  and  is  without  any  foundation  at  all.  Lacking  all  light \nof  experience,  such  philosophy  violates  in  the  most  disgraceful  way  the  light \nof  Nature.  Its  professors  are  the  busy-bodies  who,  mixing  themselves  up \nwith  all  good  things,  exhibit  themselves  to  the  devil  as  sons  of  perdition. \n\nSo  far,  you  have  heard  that  the  primal  matter  is  conjoined  in  the  matrix \nas  in  a  bag,  being  compounded  of  three  parts.  As  many  as  are  the  fruits,  so \nmany  are  the  different  kinds  of  Sulphur,  Salt,  and  Mercury.  There  is  one \nkind  of  Sulphur  in  gold,  another  in  silver,  another  in  iron,  another  in  lead, \ntin,  and  so  on.  So,  there  is  one  kind  in  the  sapphire,  another  in  the  emerald, \nanother  in  the  rub}',  crysolite,  amethyst,  magnet,  etc.  Furthermore,  there  is \na  different  kind  in  stones,  flint,  salts,  fountains,  and  the  rest.  And  there  are \nnot  only  so  many  Sulphurs,  but  so  many  Salts.  There  is  one  Salt  in  metals, \nanother  in  gems,  another  in  stones,  another  in  salts,  another  in  vitriol,  another \n\n\nA  Book  about  Minerals.  245 \n\nin  alum.  Such,  too,  is  the  case  with  Mercury.  There  is  one  Icind  in  metals, \nanother  in  gems,  and  so  on  as  before.  Yet  these  things  are  still  only  three. \nOne  essence  is  Sulphur,  one  Salt,  one  Mercury.  Add  to  this,  that  all  these \nare  still  more  specially  divided.  Gold  is  not  one  but  manifold,  as  also  a  pear, \nan  apple,  is  not  one  but  manifold.  There  are,  therefore,  just  as  many \nSulphurs  of  gold,  Salts  of  gold,  Mercuries  of  gold.  The  same  remark \napplies  to  metals  and  gems.  As  many  sapphires  as  there  are,  some  more \nvaluable,  others  more  common,  so  many  Sulphurs  of  sapphire,  Salts  of \nsapphire,  and  Mercuries  of  sapphire  are  there.  The  same  is  true  of  turquoise \nand  all  other  gems.  All  these  things  Nature  holds,  as  it  were,  as  in  one \nclosed  hand,  from  which  she  puts  forth  every  separate  kind,  the  best  and \nnoblest  that  she  has.  Thus,  she  contributes  metals  to  one  genus,  and  divides \nthat  genus  into  other  and  vatious  species,  all  comprising  metals.  In  this  way \nthe  three  primals  are  to  be  understood,  namely,  that  they  embrace  as  many \ncreated  species  as  grow  ;  and  yet  they  are  only  composed  of  one  Sulphur,  one \nSalt,  and  one  Mercury.  As  a  painter  with  one  colour  depicts  numberless \nfigures  and  forms,  no  one  of  which  is  like  another,  so  Nature  is  like  that \npainter.  In  this  alone  they  differ;  Nature  produces  these  things  with \nlife,  while  the  painter  produces  only  dead  ones.  Nature's  productions  are \nsubstantial  ;  the  painter's  are  mere  shadows. \n\nThen  again,  the  reasoning  about  colours  leads  to  a  similar  conclusion. \nOn  that  head,  notice  this  brief  information,  that  all  colours  proceed  from  Salt.\" \nSalt  gives  colour,  gives  balsam  and  coagulation.  Sulphur  gives  body, \nsubstance,  and  build.  Mercury  gives  virtues,  powder,  and  arcana.  So  these \nthree  ought  to  be  combined,  nor  can  one  exist  without  the  other.  God  gives \nlife  to  those  whom  He  has  predestined  to  derive  it  from  these  as  it  has  seemed \ngood  to  Him.  Now  Nature  herself  extracts  the  colours  from  the  Salt,  giving \nto  each  species  that  colour  which  is  suitable.  The  body  which  is  appropriate  to \neach  it  takes  from  Sulphur.  Thus,  too,  the  necessary  virtues  are  derived  from \nMercury.  So,  then,  whoever  wishes  to  learn  the  bodies  of  all  things  must \nbefore  all  else  make  himself  acquainted  with  Sulphur.  Again,  he  who  desires \nto  know  colours  must  seek  his  knowledge  from  Salt.  He  who  wishes  to  learn \nvirtues  let  him  scrutinise  the  secrets  of  Mercury.  So  he  will  have  laid  the \nfoundation  for  examining  the  mysteries  of  every  growing  thing  as  Nature  has \ninfused  these  mysteries  into  each  separate  species.  But  3'ou  should  know  that \nNature  has  mixed  up  such  bodies,  colours,  virtues,  one  with  the  other  ;  yet \nwith  a  little  efibrt  it  is  possible  for  any  one  who  will,  and  to  whom  God  gives \nthe  power,  again  to  separate  them,  to  form,  colour,  and  endow  them.  Vou \nsee  and  know  how-  it  wakens  our  wonder  when  from  a  dusky  black  seed \nemerges  a  tree  adorned  with  its  bright  and  joyous  colours,  with  leaves,  fruits, \nand  flowers.  This  mystery  of  Nature,  as  it  exists  in  flowers,  is  so  sublime \nand  great  that  no  one  can  fully  investigate  it.  God  is  very  much  to  be  ad- \nmired in  His  works,  and  from  the  contemplation  of  these  one  ought  not  to  with- \ndraw by  night  or  day,  but  constantly  to  take  delight  in  the  study  of  them. \nThis  is  in  the  truest  sense  to  w^alk  in  the  ways  of  God. \n\n\n246      The  Hermetic  arid  Alchemical  Writings  of  Paracelsus. \n\nMoreover,  it  will  be  in  consonance  with  my  subject,  and  of  practical  use \nas  well,  if  I  advise  you  in  one  course  of  the  order  observed  in  this  book  about \nminerals.  This  order  is  different  to  that  which  has  been  pursued  by  others. \nFirst  the  metals  will  be  treated,  and  these  are  not  of  one  kind  but  distributed \naccording  to  their  own  essences  and  also  according  to  the  uses  which  they \nsupply  for  men.  Some  of  these  are  fragile,  others  durable,  and  in  proportion \nthey  are  subservient  to  human  convenience.  So,  also,  some  gems  are  useful \nto  man  not  m  their  metallic  form,  but  in  order  that  they  may  be  worn,  or \nminister  to  human  health.  Such  as  these  are  the  sapphire,  the  magnet,  the \ncornelian,  etc.  These  are  created  in  a  special  form,  so  that  a  man  may  be \nable  easily  to  carry  them  about  with  him.  Then,  again,  there  is  another  kind  of \nstones  which  man  does  not  use  as  he  uses  a  metal  or  a  gem,  but  which  he \nemploys  for  building  houses  or  other  receptacles  necessary  for  human  life. \nFurther  still,  another  genus  is  composed  of  Salts,  of  more  than  one  species, \nwhich  are  neither  metals,  nor  gems,  nor  stones,  which  also  are  useful  for \npurposes  which  are  subserved  neither  by  metals,  gems,  nor  stones.  Moreover, \na  special  order  has  been  assigned  to  springs,  some  of  which  do  good  to  the \ninternal  organs  of  the  body,  others  help  it  externally.  Some  are  warm  and \nothers  cold,  some  acid  whilst  others  are  sweet.  There  are  so  many  different \nspecies  that  one  could  not  exhaustively  define  them.  There  are  also  different \nkinds  of  marcasites,  two,  for  example,  coloured  like  gold  and  silver.  But \nthere  are  very  many  species  in  which  God  has  held  several  things  in  reserve, \nwhich  also  are  put  in  man's  hand  that  he  may  seek  what  he  will,  and  extract \nfrom  them  whatever  God  has  conferred  upon  them.  There  are  also  things \nthat  belong  to  a  different  genus  ;  talc,  of  which  there  are  four  sorts,  red, \nwhite,  black,  and  clay-coloured.  This  genus  comprises  neither  metals,  gems, \nstones,  salts,  springs,  nor  marcasites,  but  something  special  and  by  itself.  It \ngives  also  sand,  with  a  supply  of  silver.  Of  this  more  need  not  be  said  than \nthat  it  is  useful  for  buildings  and  for  making  cements.  There  is  also  another \ngenus  given  to  us,  namely,  sulphureous  minerals,  of  which  there  are  two,  the \nclay-coloured  and  the  black  ;  and  there  are  also  carabge. \n\nThere  are  more  of  this  nature,  and  especially  one  genus  which  is  allied  to \nno  other,  in  which  the  health  of  men  is  to  be  found,  and  it  can  also  be  applied \nto  external  uses  Besides  this  there  is  another  genus  not  like  the  above-men- \ntioned, namely,  corals.  Of  these  the  red  and  the  white  are  well  known. \nOther  colours  arc  also  found,  and  forms  such  as  are  described  in  the \nparagraphs  devoted  to  the  subject  Moreover,  after  these  there  remains \nanother  genus,  beyond  what  is  natural,  which,  by  the  will  of  Nature,  becomes \nan  instrument  of  various  forms  and  properties,  as  the  eagle-stone  and  the \nbuccinae,  cockles,  patellae,  etc.  The  origin  of  these  from  the  element  of  the \nwater,  you  can  find  in  my  succeeding  paragraph.  From  the  element  of  water, \ntoo,  many  kinds  of  fruits  are  produced  ;  and  though  I  shall  only  describe \nthose  which  are  known  to  me,  I  have  found  out  much  more,  because  the  lower \nglobe   and   the  higher  sphere,  in  all   their  parts,  above,  below,  and   on   every \n\n\nA  Book  about  Minerals.  247 \n\nside,  are  crammed  with  such  as  have  been  mentioned.  I  should,  therefore,  be \nfully  competent  to  write  about  these.  But  still  it  is  true  that  many  are  hidden \nin  the  world  about  which  I  know  nothing.  Yet  neither  do  others  know  them. \nIt  is,  indeed,  true  that  many  and  various  things  are  about  to  be  revealed  by \nGod,  concerning  which  none  of  us  has  hitherto  even  dreamed.  F  ?r  it  is  true \nthat  nothing  is  so  occult  that  it  shall  not  at  length  be  made  manifest.  Some \none  will  come  after  me  whose  great  gift  does  not  yet  exist,  and  he  will \nmanifest  this. \n\nYou  should  know,  however,  that  there  are  three  parts  in  this  Art,  to \nwhich  the  perfections  of  minerals  are  compared.  These  three  artifices  in  the \nnature  of  the  element  are  congenital  with  the  three  primals.  For  as  man  has \nhis  gifts  in  the  arts,  by  which  he  excels,  so  also  Art  affords  to  them  in  the \nmatter  of  the  three  primals.  And  it  should  next  be  understood  that  no  man \ncan  bring  to  perfection  any  thing  or  any  work  by  himself,  without  some  one \nto  help  him.  No  one  is  superior  to  another  save  that  man  alone  who  knows \nhow  to  conjoin  what  should  be  conjoined.  Iron  ore,  for  example,  is  ready  to \nhand.  But  what  can  it  do  of  itself?  Nothing,  unless  there  be  added  one  who \nwill  fuse  and  prepare  it.  Secondly,  this  is  nothing  without  a  smith  to  forge  it. \nThis,  again,  is  of  no  practical  use  unless  there  be  someone  to  buy  it  and  to \napply  it  to  its  purposes.  Such  is  the  condition  of  all  things.  The  same  thing \nlikewise  occurs  in  Nature,  where  it  is  not  one  thing  only  which  makes  a \nmineral.  Others  must  be  added,  analogous  to  the  fuser,  buyer,  seller,  and \nuser.  If  Nature  does  not  supply  this  work,  she  deputes  it  to  man,  as  the \nprimal  matter  whose  duty  it  is  to  supply  what  is  lacking.  Nature,  nevertheless, \nhas  need  of  a  dispenser,  who  will  arrange  and  set  in  order  what  ought  to  be \njoined  together,  so  that  what  should  be  done  may  find  accomplishment.  One \nis  ordained  by  God  for  this  conjunction,  and  that  is  the  Archeus  of  Nature. \nHe  afterwards  requires  his  operatives  to  co-operate  with  him,  to  fashion  the \nthing,  and  bring  it  into  that  condition  for  which  it  is  appointed.  Hence  it \nfollows  that  three  things  must  be  taken  which  reduce  every  mineral  to  its \nappointed  end.  These  are  Sulphur,  Salt,  and  Mercury.  Those  three  perfect \nall  things.  First  of  all  there  is  need  of  a  body  in  which  the  fabrication  shall \nbe  begun.  This  is  Sulphur.  Then  there  is  necessary  a  property-  or  virtue. \nThis  is  Mercury.  Lastly,  there  is  required  compaction,  congelation,  unification. \nThis  is  Salt.  Thus  at  last  the  thing  is  brought  about  as  it  should  be.  But  it \nis  not  every  Sulphur  which  is  a  body  for  gold,  nor  every  Mercury  for  its  virtue, \nnor  every  Salt  for  its  unification  ;  but  just  as  there  are  many  blacksmiths,  one \ndoing  this  thing,  another  that,  so  also  here.  God,  therefore,  has  appointed \nthat  the  .Vrcheus  should  set  in  order  those  things  which  are  to  be  conjoined, \njust  as  a  baker,  cooking  bread,  joins  together  what  has  to  be  joined,  or  a  vine- \ndresser seeks  out  and  joins  what  has  to  be  joined  for  the  purpose  of  cultivating \nhis  vineyard.  Everything  is  appointed  to  its  own  purpose,  and  everything \nfinds  out  what  is  necessary  for  its  own  special  purpose.  Now,  if  the  Archeus \nhas  his  lead   ore,  and   it   be  necessary  to  form  a  tree  in  gold,  iron,  jacinth. \n\n\n248      Tlie  Hcrtnetic  and  Alchemual   Writings  of  Paracelsus. \n\ngranate,  duelech,  marble,  sand,  cachimia,  or  what  not,  then  he  takes  and  com- \nbtnes  the  three  simples.  Sulphur,  Salt,  and  Mercury,  which  are  of  this  nature, \nand  do  serve  his  purpose. '  Afterwards  he  casts  them  into  his  Athanor,  where \nthey  are  decocted,  as  seed  in  the  earth.  They  are  decocted  again  in  such  a \nway  that  Sulphur  may  add  its  body,  in  which  the  operation  consists.  They \nprepare  it  according  to  their  judgment  for  that  which  it  ought  to  be  or  to \nbecome.  Next,  out  of  the  other  two  Mercury  is  decocted  for  its  properties,  so \nthat  those  may  be  present  which  ought  so  to  be.  When  these  decoctions  have \n.been  made,  there  follows,  lastly,  conservation,  which  is  brought  about  by \nmeans  of  Salt.  In  this  way  all  is  coagulated  ;  that  is,  the  Salt  first  unifies,  next \ncongeals,  and  lastly,  coagulates.  Now  it  is  strengthened,  so  that  already  the \nautumn  is  ready  and  he  is  at  hand  who  is  to  beat  out  the  metal.  Let  this \nbrief  account  suffice  for  every  generation  of  metals,  namely,  in  what  way  they \nare  conjoined.  Concerning  each  one  separately,  how  it  is  to  be  dealt  with, \ninstruction  shall  be  given  in  the  particular  chapter.  And  this  teaching,  indeed, \nconcerning  minerals  is  necessary  in  order  that  everything  may  be  more  rightly \nand  plainly  understood,  and  that  you  may  not  be  led  away  bj'  the  deceits  of \nthe  old  writers  and  their  followers.  They  are  puffed  up  with  vast  self-esteem, \nand  are  only  approved  by  those  like  them,  who  are  as  unskilful  as  themselves, \nbut  do  not  take  their  ease  quite  so  much,  hoping  that  they  may  search  into \nand  gather  these  things,  by  more  exact  study. \n\n11. \n\nConcerning  the  generation  of  metals,  you  may  be  assured  that  there \nis  a  great  number  and  vast  variety  of  them.  A  metal  is  that  which  fire \ncan  subdue,  and  out  of  which  the  artisan  can  make  some  instrument. \nOf'  this  class  are  gold,  silver,  iron,  copper,  lead,  tin.  These  are  called \nmetals  by  every  one.  But  there  are  also,  besides  these,  certain  metals  which \nare  not  reckoned  as  metals,  either  in  the  writings  and  philosophy  of  the \nancients  nor  by  the  common  people,  and  yet  they  are  metals.  To  these \nbelong  zinc  and  cobalt  (which  are  subdued  and  forged  by  force  of  fire),  as \nalso  certain  granates  (accustomed  to  be  so  called)  of  which  there  are  many \nkinds,  themselves  also  metals.        But  many  more  are  those  which  up  to  this  \u00ab \n\ntime  are  not  as  yet  known  to  me,  as  are  many  diff'erent  sorts  of  marcasites,  iJfjA/lfW \nbismuths,  and  other  cachimia;,  which  produce  metals,  but  of  kinds  not  yet \nknown.  Only  the  principal  ones  are  known,  which  are  more  ready  and  con- \nvenient for  use,  such  as  gold,  silver,  iron,  copper,  tin,  lead.  The  rest  are \npretty  completely  neglected,  and  nobody  cares  about  their  properties \u2014 neither \nthe  smith  nor  the  ironworker,  the  tinman,  brazier,  or  goldsmith.  Neverthe- \nless, these  metals  are  for  other  operators,  not  yet  born.  No  one  is  competent \nlo  learn  save  in  one  way  and  by  a  single  art.  The  assertion  that  quicksilver  is  a \nmetal  has  no  truth  in  it.  It  belongs  to  another  class  of  minerals  ;  not  being  /J  y, \na  metal,  a  stone,  a  marcasite,  or  a  sapphire,  etc.  It  is  a  peculiar  growth  of \nNature,  gifted  witTi  its   own  body  like  the  rest,  and  provided  with  its  pro- \n\n\n/ \n\n\nA  Book  about  Minerals.  249 \n\nperties.  The  custom  is  passing  away,  too,  of  arranging  seven  metals  for  the \nseven  planets.  From  this  it  arose  that,  not  having  full  knowledge  of  metals, \npeople  reckoned  quicksilver  as  one  of  them.  According  to  their  comparison \nof  Things,  gold  is  Sol,  silver  is  Luna,  copper  is  Venus,  lead  Saturn,  and  tin \nJupiter.  But  come,  arrange  these  things.  If  j-ou  join  Venus  and  copper  you \nwill  soon  see  how  they  square  and  agree  with  one  another.  Join  and  compare \nlead  with  Saturn,  and  notice  what  happens.  Compare  tin  and  Jupiter,  and \nsee  what  fruit  will  arise.  Such  philosophy  is  nothing  but  rubbish  and  con- \nfusion. Not  the  slightest  vestige  of  any  foundation  or  light  appears  in  it. \nSuch  remarks  are  merely  barbarou's,  and  not  philosophy  at  all.  Of  the  same \nkind  is  the  assertion  that  quicksilver  is  Mercury.  Compare  the  complexion, \nnature,  working,  quality,  properties,  and  various  virtues  and  essences',  and  see \nhow  they  square  one  with  another  and  agree.  They  are  quite  incongruous. \nOne  has  not  the  least  likejiess  to  the  ujther.  It  is  true  that  the  Philosophy \nof  Plants  has  arranged  seven  herbs  according  to  the  seven  planets  ;  but  these \nare  the  mere  dreams  of  phj'sicians,  with  no  stability  or  power  of  proof  in  them. \n.\\ccording  to  them,  mercurialis  is  Mercury,  heliotrope  Sol,  and  lunaria  Luna. \nBut  do  you  think-  you  \"  Fathers  \"\u2014that  you  can  fly  away  to  the  sky  and \nhave  the  power  of  comparing  earth  with  heaven  without  any  astronomy  or \nphilosophy,  when  you  cannot  even  get  a  glimpse  of  what  lies  hid  in  so \ncommon  a  growth  as  the  heliotrope?  This  distribution,  therefore,  should  be \n\"  admitted  by  nobody,  but  ought  to  be  relegated  to  those  who  do  not  judge \nficcording  to  the  light  of  Nature,  but  by  their  own  long  stoles.  The  chapter \non  metals  teaches  you  that  those  metals  are  six  in  number,  so  far  as  thej'  are \nknown  to  me,  and  I  have  given  them  above.  To  these  are  added  a  few  others \n\u2014 some  three  or  four -which  are  known  to  me,  and  the  number  and  species \nwhereof  shall  be  given  in  due  course.  I  think  it  very  likely  that  a  large \nnumber  still  remain.  For  by  provings  of  the  metals,  many  proofs  present  them- \nselves which  are  metallic,  that  is,  they  are  reckoned  according  to  the  nature \nof  the  six  metals,  though  they  do  not  altogether  agree  thereto  ;  so  that  I \nshould  augur  from  this  that  a  great  number  of  metals  still  remain.  Every \nmineral  can  be  thoroughly  known  and  discriminated  if  subjected  to  a  sufficient \nexamination. \n\nWith  regard  to  the  generation  of  Gold,  the  true  opinion  is  that  it  is \nSulphur  sublimated  to  the  highest  degree  by  Nature,  and  purged  from  all \ndregs,  blackness,  and  filth  whatever,  so  transparent  and  lustrous  (if  one  may \nsay  so)  as  no  other  of  the  metals  can  be,  with  a  higher  and  more  exalted' \nbody.  Sulphur,  one  of  the  three  primals,  is  the  first  matter  of  gold.  If \n.Alchemists  co'uld  find  and  obtain  this  Sulphur,  such  as  it  is  in  the  auriferous \ntree  at  its  roots  in  the  mountains,  it  would  certainly  be  the  cause  of  effusive \njoy  on  their  part.  This  is  the  Sulphur  of  the  Philosophers,  from  which  gold \nis  produced,  not  that  other  Sulphur  from  which  come  iron,  copper,  etc.  This  is \na  little  bit  of  their  universality.  Moreover,  Mercurj-,  separated  to  the  highest \ndegree,  according  to  metallic  nature,  and  free  from  all  earthly  and  accidental \n\n\n250      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nadmixtures,  is  changed  into  a  mercurial  body  with  consummate  clearness. \nThis  is  the  Mercury  of  the  Philosophers  which  generates  gold,  and  is  the \nsecond  part  of  the  primal  matter.  The  third  part  of  the  primal  matter  of \ngold,  or  of  the  tree  from  which  gold  ought  to  grow,  as  a  rose  from  a \nrose-seed,  is  salt,  crystallized  to  the  highest  degree,  and  so  highly  separated \nand  purified  from  all  its  acridity,  bitterness,  acetosity,  aluminous,  and  vitriolic \ncharacter,  that  it  no  longer  has  anything  of  the  kind  appertaining  to  it, \nbut  is  carefully  illuminated  in  itself  to  the  very  supreme  point,  and  advanced \nto  the  highest  transparency  of  the  berj-l.  These  three  ingredients  in  con- \njunction are  gold,  which  is  decocted  in  the  way  of  which  we  have  already \nspoken. \n\nMoreover,  the  genus  of  gold  is  not  single,  but  manifold.  Its  grade  is  not \none  onl)-,  but  Nature  of  herself  gives  thirty-two  degrees  to  the  finest  gold.  In \nour  Art,  twenty-four  degrees  are  found  for  establishing  the  best  gold.  The \ncause  of  this  is  that  gold  in  its  tree  is  like  a  cow  in  the  pastures,  or  like \nEpicurus  in  the  kitchen.  As  soon  as  he  has  gone  out  all  vigour  and  animation \nbecome  fallen  and  diminished.  So  is  it  with  gold  :  because  if  it  be  reduced  so \nas  to  be  the  first  matter  of  man,  then,  as  if  gone  out  of  its  kitchen,  it  at  once \nloses  eight  out  of  the  thirty-two  degrees  to  which  allusion  has  been  made. \nBut  there  are  diversities  in  the  kitchens,  too,  some  being  better  and  others \nworse.  Accordingly  as  the  gold  falls  into  this  one  or  the  other,  so  it  is \neither  increased  or  diminished  in  degrees  from  twenty-six  degrees  as  a  maxi- \nmum down  to  ten  degrees  as  a  minimum.  The  grades  below  this  are  too  pale \nand  not  recognisable.  For  it  is  the  nature  of  gold  to  be  either  light  or  dense. \nThis  happens  from  some  impediment  which  occurs  from  the  stars  or  other \nelements  which  aid  in  the  decoction.  As  one  man  is  more  dense  or  more \nsubtle  than  another,  so  neither  does  gold  always  attain  its  complete  grade, \nprincipally  for  this  reason  that  too  much  body,  or  Salt,  or  Mercury,  has  been \nadded,  fi-om  which  fault  and  error  are  sure  to  arise.  Too  much  Salt  causes \ntoo  great  paleness.  Too  inuch  Mercury  makes  the  gold  too  much  the  colour \nof  corn.  Too  much  .Sulphur  confers  excessive  redness.  .And  it  must  be  re- \nmembered, too,  that  sometimes  the  weights  are  unequally  divided.  Nature \nsometimes  errs  as  well  as  men.  If  this  happens,  the  grade  is  unequal.  It \nreaches  a  point  from  twelve  to  twenty-four.  Hut  if  the  superfluous  weight  be \nremoved  (as  it  can  be  by  Art),  say,  by  antimony,  by  quarta,  as  it  is  called,  by \nregal  cement,  or  by  other  means,  the  irrelevant  weights  are  removed  and  the \ntwenty-four  degrees  remain.  Let  not  the  Alchemist,  then,  attempt  rashly  to \ngraduate  gold,  which  is  done  in  this  way.  For  the  weight  in  excess  is  unfit \nto  assume  its  degree  and  to  be  reduced  to  a  just  standard.  But  what  is  not \ngood  of  its  kind  cannot  be  exalted.  Yet  it  may  be  that  gold  which  is  too \npallid  in  its  decoction  may  be  graduated.  But  a  principal  item  rf  knowledge \nwith  regard  to  this  is  that  it  does  not  lose  its  body  in  regale,  antimony,  and \nquarta.  Indeed,  it  persistently  retains  both  its  colour  and  its  weight.  This \nis  a  property  of  good  gold. \n\n\nA  Book  about  Minerals.  2%\\ \n\nGold  becomes  white  by  Sulphur  in  the  manner  already  detailed.  But  the \nother  two,  Mercury  and  Salt,  are  white,  and  of  a  golden  nature.  These  so \ntinge  a  sulphurous  body  that  it  loses  its  redness  and  grows  white.  Sulphur \ntakes  the  tint  of  other  colours.  For  though  the  whole  be  red,  or  white,  or \nclay-coloured,  its  colour  is  changed  by  the  tincture  which  is  composed  of \nMercury  and  Salt.  When,  therefore,  the  body  is  Sulphur,  the  tincture  of \n.Alchemy  can  easily  change  its  colour.  It  is  necessary,  however,  in  this  case, \nthat  the  other  tincture,  the  Alchemical  to  wit,  should  tinge  the  Mercury  and \nSalt  from  whiteness  to  redness.  In  this  way  gold  assumes  the  colour  which \nit  ought  to  have.  And  it  should  be  realised  that  there  are  complexions  in  gold \nand  in  other  metals,  just  as  there  are  in  man  himself. \n\nAnother  fact  which  should  be  accepted  is  that  the  white  complexion  also  is \nchanged  by  corporal  transmutation.  So  also  is  redness.  These  two  colours \nseparately  inhere  in  redness.  Yellowness  inheres  in  vihiteness  ;  and  these  are \nsubject  to  the  primary  colours.  This  transmutation  can  be  effected  by  means \nof  Alchemy,  but  under  the  condition  that  it  shall  be  directed  to  the  complexions, \nand  that  it  shall  first  of  all  be  tested  in  man,  so  that  one  shall  be  made  of  a \nmelancholy  or  a  sanguine  temperament,  just  as  cattle  ma}'  be  made  black  or \nwhite,  and  that  by  a  tincture.  Nature,  indeed,  in  her  mineral  working, \nacts  exactly  as  she  does  with  man  in  his  generation.  In  the  same  way  man \nalso  ought  to  act  in  the  generation  of  Nature,  as  being  superior  to  Nature \nin  this  respect,  if  only  Nature  has  gifted  him  with  the  astral  mysteries  of  the \narts.     This  method  of  treatment,  however,  I  now  relegate  to  astronomy. \n\n.Attention  also  must  be  paid  to  the  fact  that  at  this  juncture  Nature  takes \nthe  lead  in  matters  of  the  kind  described.  In  Sulphur  there  is  nothing  save \na  body,  in  Salt  nothing,  only  in  Mercury.  Sulphur  and  Salt  are  so  far  avail- \nable that  the  one  gives  the  body  in  which  is  gold,  the  other  adds  strength. \nIn  what  relates  to  the  nature,  force,  and  virtue,  all  this  is  due  to  Mercury. \nWhatever  property  there  is  in  Sulphur  belongs  to  all  alike.  There  is  nothing \nin  it  except  body  where  Mercury  is  not  present.  So  in  Salt.  But  know  that \nSalt  is  a  balsam,  and  conserves  Mercury  so  that  its  virtues  and  properties \nshall  not  putrefy  or  decay.  Thus,  this  virtue  is  incorporated  with  gold,  and  if \nit  be  separated  after  coagulation  in  Salt  it  cannot  be  detected  by  Art,  as \nneither  can  the  properties  of  Sulphur  be  discovered.  But  all  these  are  readily \nfound  in  Mercury.  So  when  .Art  separates,  it  deserts  the  bodj-,  nor  takes  anj' \nheed  of  its  medicine.  In  like  manner,  it  deserts  Salt,  together  with  its \nmedicine.  And  although  the  body  has  some  influence  as  a  body,  and  Salt  as \nSalt,  still,  these  medicines  must  not  be  sought  therein,  but  only  in  Mercurj-, \nwhi6h  contains  all  things.  For  this  is  the  raiiomilc  of  creation,  that  in  all  the \noutgrowths  from  the  four  elements  of  Nature,  not  only  are  those  things \npresent  which  are  of  themselves  seen  and  understood,  but  these  also  contain \nwithin  them  the  magnet  which,  in  decoction  and  preparation,  attracts  to  itself \nthe  essences  of  the  three  primals,  that  is,  the  Quintessence,  as  the  ancients \nterm  it,  though  they  ought  rather  to  call  it  the  quart-essence.    For  the  mineral \n\n\n252      The  Hermetic  and  Alchemical   Writings  0/  Paracelsus. \n\nconsists  of  three  ;  and  besides  these  there  is  the  magnet,  which  is  a  medicine. \nThe  magnet  has  attracted  this  and  it  is  found  in  Mercury.  But  Mercury  itself, \ntoo,  in  its  ultimate  separation,  loses  much  of  its  weight. \n\nWhen  Nature  is  thus  prepared  and  lead  to  such  increase,  at  first  the \ngold  becomes  a  tree  after  its  kind.  This  spreads  itself,  and  afterwards  are \ngenerated  the  branches.  The  flower  follows  ;  then  the  fruit.  The  flower \nin  the  earth,  like  that  in  any  other  tree,  is  at  the  extremity.  And  as  the \nflower  is  at  the  extremity,  and  the  nucleus  too,  while  yet  immature,  so  there \nis  the  same  method  observable  in  the  generation  of  gold  and  of  all  metals. \nWhen  the  flower  falls  the  fruit  is  born  in  its  place.  This,  it  is  true,  does \nnot  always  burst  forth  where  the  flower  had  stood,  but  this  is  the  nature  of \nthe  auriferous  tree,  that  the  fruit  flourishes  sometimes  at  the  distance  of \nseveral  hundred  ells  in  the  interior  of  the  tree  itself,  some  straightway  in  the \nopen  air,  and  others  midway  between  the  two.  There  is  thus  some  diff'erence \namongst  auriferous  trees,  the  natures  of  which  vary  one  from  the  other. \nHence  they  are  found  distributed  in  different  ways,  just  as  their  own  peculiar \nmode  of  growth  is  assigned  by  God  to  other  trees. \n\nBesides,  with  regard  to  gold,  this  fact  also  deserves  to  be  well  weighed, \nnamely,  that  it  is  sometimes  overloaded  with  impediments,  so  that  occasionally \nnothing  takes  place  except  a  generation  of  Mercury.  If  this  takes  place,  it \nleads  one  astray.  If  corrosive  salts  fall  on  the  flowers,  they  are  eaten  away, \njust  as  the  actual  flowers  on  trees  are  eaten  by  worms.  The  gold,  too,  is \nchilled  by  Mercury  or  burnt  by  Salts.  There  are  many  mishaps  of  this  kind. \nThe  earth,  and  the  firmament,  and  the  air  may  destroy  it.  Unless  these, are \nfruitful  they  bring  forth  no  good.  As  trees  are  burnt  up  by  a  blazing  sun,  so \nhere  also  it  takes  place  in  the  water.  The  light  of  philosophy  teaches  us  all \nthese  matters,  and  they  are  abundantly  established  by  experience.  The \nminerals  of  gold,  therefore,  and  others,  are  forced  to  submit  to  hindrances  of \nthis  kind.  There  is  nothing  in  existence  which  is  not  occasionally  shaken \nwith  its  tempests.  But  there  are  other  impediments  which  are  wont  to  effect \nthe  degree.  Of  this  class  are  cachimiae,  resins,  and  other  marcasites,  which \ninsinuate  themselves  into  the  workings,  and  send  forth  their  tinctures.  .All \nthese  are  rejected  in  the  .Art. \n\nConcerning  Silver. \n\nSilver  is  generated  from  white  Sulphur,  Salt,  and  Mercury,  which,  being \nmost  subtly  prepared  and  rendered  transparent,  have  been  restored  to  a \nfixed  nature,  thai  is,  they  are  fixed  from  their  special  nature  nearest  to  gold  in \na  fire  oi  ashes,  but  not  with  antimony,  regale,  and  quarta.  Here  is  the  differ- \nence in  fixation  between  gold  and  silver,  in  this  respect,  that  gold  is  male  and \npossesses  masculine  virtues,  while  silver  is  female  and  is  possessed  of  feminine \nvirtues.  Herein  lies  the  difference  between  the  fixation  of  gold  and  of  silver. \nSince  gold  is  male  it  can  bear  more  fixation,  but  silver  less.  Thus  the  matter \nof  silver  is  comprised  in  its  primals,  as  is  the  case  with  a    woman.       Gold \n\n\nA  Book  about  Minerals.  253 \n\nand  silver,   indeed,  are  of  one  and  the  same  primal    matter  ;    but  the  same \ndistinction  supervenes  as  exists  between  a  man  and  a  woman. \n\nConcerning  Jove. \nOF  the  generation  of  Jove  it  should  be  known  that  it  is  produced  from \nfixed  white  Sulphur,  fixed  Salt,  and  from  Mercury  that  is  not  fixed  ;  and  for \nthis  reason,  because  Jupiter  is  fixed  according-  to  body,  but  not  in  the  sub- \nstance of  Mercury.  It  loses  all  its  fusion  and  malleability.  Afterwards  it \nceases  to  be  a  metal ;  for  the  metallic  spirit  is  separated  therefrom  by  Art. \nAs  soon  as  ever  this  has  been  done,  it  is  nothing  else  but  white  Sulphur,  and \nSalt,  and  dried  Mercury. \n\nConcerning  Saturn. \n\nSaturn  is  born  from  a  black,  sulphurous,  and  dense  body  bevond  all  other \nmetals.  On  account  of  its  density  it  consists  of  the  thickest  Mercury  and  the \nmost  fluid  Salt,  so  that  there  is  received  into  Saturn  the  most  fluid  body  of \nSulphur,  Salt,  and  Mercury.  These  same,  moreover,  are  the  three  most  dense \nnatures  of  all  the  metals.  If  this  metal  be  dissolved  and  ceases  to  be  lead,  it \nbecomes  ceruse,  spirit  of  Saturn,  lead  ochre,  and  finally  glass.  It  consists \nof  three  colours,  the  lemon  colour  it  gets  from  Sulphur,  and  the  white  from \nMercury.  It  gets  its  spirit  from  Salt,  and  from  all  together  its  vitreous \nnature,  just  as  all  the  metals  have. \n\nConcerning  Iron  and  Steel. \n\nOn  the  other  hand,  iron  is  generated  from  the  least  fluid  Sulphur,  Salt, \nand  Mercury,  being  the  very  opposite  of  tin  and  lead.  It  is  coagulated  into  a \nhard  metal,  and  copulated  in  itself.  For  two  metals  are  joined  together  in \none,  iron  and  steel.  Iron  is  feminine  and  steel  masculine.  This  conjugation \nresembles  that  of  gold  and  silver,  that  is  to  say,  the  male  and  female  grow \ntogether.  They  can,  therefore,  be  in  their  turn  separated,  the  female  to  her \nsex,  the  male  to  his.  The  female  can  be  applied  to  her  uses,  and  the  male  to \nhis  in  like  manner. \n\nConcerning  Venus. \n\nCopper  is  generated  from  purple  Sulphur,  red  Salt,  and  yellow  Mercury. \nIf  these  three  colours  be  mixed  with  one  another,  copper  is  produced. \nNow,  copper  contains  within  itself  its  own  female  element,  that  is,  its  scoriae. \nIf  these  are  separated  by  Art,  and  the  body  reduced,  it  comes  out  male.  The \nnature  of  each  constituent  is  such  that  the  male  does  not  suffer  itself  to  be \nagain  destroyed,  and  the  female  no  longer  emits  scoriae.  They  differ  from  one \nanother  in  fluxibility  and  malleability,  as  iron  and  steel  differ.  If  that  separa- \ntion be  made,  and  each  consigned  to  its  own  nature,  two  metals  are  produced, \ndiffering  altogether  in  essence,  species,  and  properties. \n\nNote. \nSuch  and  so  many  in  number  are  the  metals,  as  I  have  reckoned  them \nup,    namely,    gold,     silver,    tin,   lead,   iron,  steel,    female  copper, .  and    male \n\n\n254      The  Hermetic  atid  Alchemical   Writings  of  Paracelsus. \n\ncopper.  Thus  thej'  are  eight  in  number.  But  if \u2014 as  cannot  be  the  case  \u2014 \niron  and  steel,  and  male  and  female  copper  respectively,  are  reckoned  each  as \none  metal,  there  would  be  only  six,  and  the  arrangement  would  be  incon- \nvenient. There  are  seven  well-defined  and  publicly  known  metals  :  gold, \nsilver,  tin,  lead,  iron,  steel,  and  copper,  the  last  being  reckoned  as  one  metal, \nsince  the  male  and  female  are  wrought  together  and  not  separated,  as  they \nought  to  be. \n\nOf  IVIixed  Metals. \n\nYou  perceive,  from  what  has  been  already  said,  that  the  male  is  not \nalways  solitary  without  a  consort,  but  often  they  co-exist,  as  in  the  cases  of \ngold  and  silver,  iron  and  steel,  which  grow  together  in  one  working,  from \nwhich  each  retains  its  own  special  nature,  but  still  they  are  mixed  so  that  one \ndoes  not  impede  the  other,  nor  are  they  of  their  own  accord  separated  one \nfrom  the  other.  Such,  too,  is  often  the  case  with  tin  and  lead.  But  where  they \nare  thus  joined  no  good  result  ensues  from  them.  The)-  do  not  square  into \none  body  ;  but  it  is  better  that  each  should  be  separated  into  its  own  body. \n\nConcerning  Spurious  Metals. \n\nMetals  can  be  adulterated.  Only  gold  and  silver  mix  with  the  other \nmetals,  for  the  reason  that  they  are  the  most  subtle.  Only,  therefore,  when \nsuch  a  primal  matter  is  present,  does  each  grow  up  together  by  itself.  It  may \neasily  be  that  six  or  seven  different  fruits  shall  be  grafted  together  on  the \nsame  tree  ;  and  there  is  the  same  marvellous  kind  of  implantation  here  in \nNature. \n\nConcerning  Zinc. \n\nMoreover,  there  is  a  certain  metal,  not  commonly  known,  called  zinc.  It \nis  of  peculiar  nature  and  origin.  Many  metals  are  adulterated  in  it.  The \nmetal  of  itself  is  fluid,  because  it  is  generated  from  three  fluid  primals.  It  does \nnot  admit  of  hammering,  only  of  fusion.  Its  colours  are  different  from  other \ncolours,  so  that  it  resembles  no  other  metals  in  the  condition  of  growth. \nSuch,  1  say,  is  this  metal  that  its  ultimate  matter,  to  me  at  least,  is  not  yet \nfully  known.  It  does  not  admit  of  admixture  ;  nor  does  it  allow  the  fabrica- \ntions of  other  metals.      It  stands  alone  by  itself. \n\nConcerning    Cobalt. \n\nMoreover,  another  metal  is  produced  from  cobalt.  It  is  fluid  like  zinc, \nwith  a  peculiar  black  colour,  beyond  that  of  lead  and  iron,  possessing  no \nbrightness  or  metallic  sparkle.  It  is  capable  of  being  wrought,  and  is \nmalleable,  but  not  to  such  an  extent  as  to  fit  it  for  practical  use.  The  ultimate \nmatter  of  this  substance  has  not  as  yet  been  discovered,  nor  its  method  of \npreparation.  There  is  little  doubt  that  the  male  and  female  elements  are  joined \nin  its  constitution,  as  in  the  case  of  iron  and  steel.  They  are  not  capable  of \nbeing  wrought,  but  remain  such  as  they  are,  until  Art  shall  discover  the \nprocess  for  separating  them. \n\n\nA   Book  about  Minerals.  255 \n\nConcerning  Graxates. \nBesides  these,  there  is  another  peculiar  metal  which  is  found  in  streams \nand  marshes,  in  the  form  of  a  seed  like  a  large  or  small  bean.  It  is  founded \nand  wrought  by  itself,  but  not  so  as  to  fit  it  for  making  instruments.  It  is  of \nno  practical  use,  nor  is  it  known  what  properties  it  comprises.  Unless \nAlchemy  shall  disclose  its  nature,  it  is  not  likely  to  be  made  clear  at  all.  It \nallows  many  mixtures  of  silver  and  gold,  which  penetrate  it  as  they  do \ncopper  or  lead.      It  is  produced  from  citron-coloured  Sulphur. \n\nNote.\u2014 Concerning   Gems. \nThere  are  other   transparent  granates  in  the  form  of  crystal,  wherein  are \nlatent  both  silver  and  gold. \n\nCoNi  ERNiNG  Quicksilver. \n\nThere  is,  moreover,  a  certain  genus  which  is  neither  liammered  nor \nfounded  ;  and  it  is  a  mineral  water  of  metals.  As  water  is  to  other  sub- \nstances, so  is  this  with  reference  to  metals.  So  far  it  should  be  a  metal  as \n.'\\lchemy  reduces  it  to  malleability  and  capacity  of  being  wrought.  Commonly \nit  has  no  consistence,  but  sometimes  it  has.  The  right  opinion  about  it  is \nthat  it  is  the  primal  matter  of  the  Alchemists,  who  know  how  to  get  from  it \nsilver,  gold,  copper,  etc.,  as  the  event  proves.  Possibly  also  tin,  lead,  and \niron  can  be  made  from  it.  Its  nature  is  manifold  and  marvellous,  and  can \nonly  be  studied  with  great  toil  and  constant  application.  This,  at  all  events, \nis  clear,  that  it  is  the  primal  matter  of  the  Alchemists  in  generating  metals, \nand,  moreover,  a  remarkable  medicine.  It  is  produced  from  Sulphur, \nMercur)^  and  Salt,  with  this  remarkable  nature  that  it  is  a  fluid,  but  does  not \nmoisten,  and  runs  about,  though  it  has  no  feet.  It  is  the  heaviest  of  all \nthe  metals. \n\nNote. \n\nSo  far,  then,  all  the  metals  have  been  thus  described,  up  to  the  point  that \nthey  are  known  to  me,  according  to  their  substance  and  origin,  following  that \nguide,  and  based  upon  that  foundation,  which  is  supplied  by  the  ultimate \nmatter.  By  means  of  this  the  first  three  are  found  out,  what  is  their  species, \nand  whence  they  are  derived.  Indeed,  the  generation  of  the  others  cannot  be \nexplained  in  any  way  save  by  experience,  which  is  finally  proved  by  the \nprimal  matter  in  Vulcan.      In  this  way  none  can  err. \n\nConcerning  Cachimi^,  that  is,  the  Three  Imperfect  Bodies. \n\n.Attention  should  be  paid  to  a  certain  genus  of  minerals  which  is,  indeed, \nof  a  metallic  nature,  but  is  not  a  metal.  The  things  which  belong  to  this \ngenus  possess  peculiar  qualities,  of  which  I  shall  give  several  instances.  For \nexample,  all  marchasites,  which  are  multifold,  red  and  white,  as  also  pyrites, \nwhich  are  also  multifold,  white  and  red,  and  of  another  genus  than \nmarchasites.  There  are,  moreover,  the  genera  of  antimony,  which  are  many, \nperfect  and  imperfect ;  next  the  varieties  of  arsenicalia.     To  these  also  pertain \n\n\n256      The  Hermetic  and  Alchemical   Writings  of  Paracelsus. \n\ntalcs,  auripigments,  and  many  cachiiniaj  of  this  kind,  which  differ  with  the \nregions  in  which  thev  are  found.  Concerning'  these  we  must  set  down  that \nthey  are  to  a  certain  extent  metallic,  in  that  they  have  a  proximate  metallic \nfirst  matter,  and  descend  from  the  first  three  metallic  principles.  Metals  such \nas  gold,  silver,  copper,  lead,  etc.,  are  incorporated  with  them.  But  because \nthey  incorporate  also  a  metallic  foe,  nothing  can  be  extracted  from  them \nwithout  alchemy  ;  but  these  same  foes  are  of  great  capacity.  These  are \ngenerated  in  the  following  order  :  Marchasites,  pyrites,  antimonies,  cobalts, \ntalcs,  auripigments,  sulphurs,  arsenicalia.     I  am  acquainted  with  all  of  these. \n\nGeneral  Recapitulation  concerning  Generation. \nThis  chapter  and  text  is  entitled  Concerning  the  Three  Imperfect  Bodies \nfor  this  reason,  that  it  is  concerned  with  a  metallic  growth  which  bears  the \nsame  relation  to  metals  as  tumourous  fleshly  excrescences  bear  to  natural \nflesh,  as  the  fungus  bears  to  the  herb,  or  the  ape  to  the  man.  Of  these  things \nsome  are  in  the  body  of  sulphur,  as  marcasites,  pyrites,  cobalts  ;  others  are  in \nthe  body  of  mercury,  as  antimony,  arsenicalia,  and  auripigment  ;  yet  others \nare  in  salt,  as  talc. \n\nOf  the  Generation  of  Marcasites. \n\nMarcasite  is  of  two  colours,  citrine  and  white,  metallic  and  brilliant. \nIt  is  generated  from  imperfect  metallic  sulphur,  which  is  destined  to  become \nmarcasite  by  a  natural  necessity. \n\n\nAt  the  conclusion  of  the  Book  about  Minerals  there  follows  in  the \nGeneva  folio  a  brief  fragment  which  is  concerned  with  the  three  prime  prin- \nciples in  their  connection  -with  man.     It  is  entitled  an \n\nAutograph  Schedule  by  Paracelsus. \n\nThere  are,  then,  in  human  beings  only  seven  planets  ;  four  of  which  arc \nbodies  per  se,  not  forming  part  of  anything  else.  There  are  also  other \nminerals,  those  of  the  three  primals  to  wit,  which  come  from  Sulphur,  Mer- \ncury, and  Salt,  and  are  specially  called  mineral,  because  they  are  either \nthemselves  minerals  or  form  parts  of  minerals.  There  are  two  minerals,  and \nseveral  parts,  which  enter  partially  into  their  composition.  Gold,  for  instance, \nbears  with  it  three  parts,  Salt,  Sulphur,  and  Mercury  ;  and  all  species  com- \nprised under  minerals  are  made  up  of  these  three  parts.  Every  planet  has  a \nperfect  Yliadus.  The  other  parts  have  not  the  same,  as,  for  instance,  sal \ngemma;,  forming  a  species,  not  a  part  ;  a  marcasite  is  a  species,  cachimite \nis  a  species.  But  spirits  have  species  in  them,  as  the  salt  of  a  gem  has \nArsenic,  fixed  Sulphur,  and  liquid  Mercury.  The  Yliadus,  however,  differs \nfrom  the  former  Yliadus,  because  the  former  has  his  substance  and  mineral \nperfect.  Minerals  have  such  species;  not  a  manifest  body  as  planets  have. \nWherefore  the  Yliadus  is  to  be  understood  in  a  twofold  sense,  one  referring \nto  the  body,  and  one  to  the  spirits.  The  corporal  Yliadus  is  partaker  with \nthe  spirits  of  the  Yliadus  ;  but  the  spiritual  is  not  partaker  with  the  former. \n\n\nAPPENDIX     II. \n\n\n[The  alchemical  importance  which  attaches  to  a  proper  conception  of  the \nfour  so-called  elementar)-  substances  is  explained  in  .i  note  appended  to  the \nPhilosophy  of  Paracelsus  Concerning  the  Generation  of  Elements.  The  origin, \nnature,  and  operation  of  the  three  prime  principles  are,  however,  of  no  less \nmoment.  As  these  principles  are  evidently  to  be  distinguished  from  salt, \nsulphur,  and  mercury  of  the  vulgar  kind,  it  is  requisite  to  accentuate  the \ndistinction  by  contrasting  at  some  length  the  references  to  the  principles \nwhich  are  contained  in  the  text  of  the  present  volume  with  the  knowledge \nexhibited  by  Paracelsus  on  the  subject  of  ordinary  salt,  sulphur,  and  mercury. \nThe  treatise  concerning  the  first  of  these  substances,  which  has  been  here \nselected  for  translation,  is  derived  from  a  collection  entitled  De  Naturalibtts \nRebus,  which  will  be  found  in  the  second  volume  of  the  Geneva  folio.] \n\n\nCONCERNING    SALT    AND    SUBSTANCES    COMPREHENDED \n\nUNDER    SALT. \n\nGOD  has  driven  and  reduced  man  to  such  a  pitch  of  necessity  and  want \nthat  he  is  unable  in  any  way  to  live  without  salt,  but  has  most  urgent \nneed  thereof  for  his  food  and  eatables.  This  is  man's  need  and \ncondition  of  compulsion.  The  causes  of  this  compulsion  I  will  briefly  explain. \nMan  consists  of  three  things  :  sulphur,  mercury,  and  salt.  Of  these  consists \nalso  whatever  anywhere  exists,  and  of  neither  more  nor  fewer  constituents. \nThese  are  the  body  of  every  single  thing,  whether  endowed  with  sense  or \ndeprived  thereof.  Now,  since  man  is  divided  into  species,  he  is  therefore \nsubject  to  decay,  nor  can  he  escape  it  except  in  so  far  as  God  has  endowed \nhim  with  a  congenital  balsam  which  also  itself  consists  of  three  ingredients. \nThis  is  salt,  preserving  man  from  decay  ;  where  salt  is  deficient,  there  that \npart  which  is  without  salt  decays.  For  as  the  flesh  of  cattle  which  is  salted \nis  made  free  from  decay,  so  also  salt  naturally  infused  into  us  by  God \npreserves  our  body  from  putrefaction.  Let  that  theory  stand,  then,  that  man \nconsists  of  three  bodies,  and  that  one  of  these  is  salt,  as  the  conservative \nelement  which  prevents  the  body  born  with  it  from  decaying.  As,  therefore, \nall  created  things,  all  substances,  consist  of  these  three,  it  is  necessary  that \n\nS \n\n\n258     The  Hermetic  and  Alchemical  Writings  0/  Paracelsus. \n\nthey  should  be  sustained  and  conserved  by  their  nutriments  each  according  to \nits  i<ind.  Hence,  also,  it  is  necessary  that  all  growths  of  the  earth  should \ngather  their  nutriment  from  those  three  things  of  which  they  consist.  If  they \ndo  not,  it  is  inevitable  that  these  first  creations  perish  and  die  in  their  three \nspecies.  These  nutriments  are  earth  and  rain,  that  is,  liquid.  Herein  there \nare  threefold  nutriments.  In  sulphur  is  its  own  sulphur,  in  mercun,-  its  own \nmercury,  and  in  salt  its  own  salt.  Nature  contains  all  these  things  in  one. \nSo  from  this  liquid,  which  is  the  nutriment  of  natural  things,  natural  salt  is \ndecocted. \n\nHence  by  parity  of  reasoning  it  is  clear  that  man  himself  also  must  be \nnourished  in  the  same  way  :  that  is  to  say,  that  his  sulphur  must  receive \nnutri mental  sulphur,  mercury  its  nutrimental  mercury,  and  the  congenital \nsalt  its  nutrimental  salt,  wherebj',  from  these  three,  man  may  be  sustained \nand  conserved  in  his  species.  Whatever  burns  is  sulphur,  whatever  is  humid \nis  mercury,  and  that  which  is  the  balsam  of  these  two  is  salt.  Hereupon \ndepends  the  diversity  of  human  aliments.  Man  has  need  of  ardent  foods  for \nthe  sustentation  of  his  sulphur  ;  he  wants  moist  foods  for  keeping  up  his \nsupply  of  mercury,  and  eats  salt  to  cherish  his  nature  of  salt.  If  this  order  be \nviolated,  that  species  in  the  body  perishes,  whichever  species  is  neglected  ; \nand  when  one  part  perishes  the  rest  perish  with  it.  This  order  must  be  kept \nin  due  series.  The  Academics  know  nothing  of  this  philosophy,  a  fact  not  be \nwondered  at,  since  in  other  matters  they  neither  know  nor  can  do  anything. \n\nNow,  all  the  world  over,  there  are  ardent  foods  such  as  flesh-meat,  fish, \nbread,  etc.  So  there  are  humid  foods,  as  springs,  flowing  streams,  seas. \nIn  like  manner,  there  is  salt  everywhere.  These  things  are  distributed  over \nthe  whole  world,  so  that  everywhere  the  supply  of  them  is  ready  to  hand. \n\nNow,  with  regard  to  the  nature  of  man,  the  following  should  be  accepted. \nThe  reason  man  desires  food  is  on  account  of  his  sulphur.  Why  he  needs \ndrink,  whether  it  be  water  or  wine,  is  on  account  of  the  mercury  ;  and  the \nreason  of  his  desiring  salt  is  on  account  of  his  salt  in  himself.  These  facts  are \nlittle  known,  but  nevertheless  nature  does  crave  for  these  things.  And  this  is \nnot  the  case  with  men  only  ;  but  animals,  too,  become  fatter,  stronger,  more \nuseful,  and  more  healthy  with  salt  than  without  it.  If  the  due  quantity  of  salt \nbe  not  supplied,  some  defect  arises  in  one  of  the  two  species,  so  that  the \nanimal  decays  and  dies.  Its  nature  is  no  longer  supported  by  those  necessary \naliments  which  it  requires.  The  condition  of  man  is  similar.  Without  nutri- \nments of  this  kind  he  cannot  live.  The  appetite  of  the  nature  with  which  he \nis  born  requires  some  satisfaction  proportioned  to  his  need.  It  is  reported, \nindeed,  that  in  certain  newly-discovered  islands  men  prepare  no  food  cooked \nwith  salt,  nor  supply  such  food  to  their  animals,  but  it  is  quite  certain  that \ntheir  own  nature  and  that  of  their  cattle  needs  the  salt  water  of  the  sea,  and \nthat  they  have  cooked  their  food  mixed  with  this.  Nature  never  rests  at  ease, \nbut  constantly  catches  at  and  seeks  for  that  which  its  necessity  and  use \nrequire,   and  thus  compels  cattle,   not  to  mention  man,  to  lick  salted  things. \n\n\nConcerning  Sail  and  Substances  comprehended  nndcr  Salt.   259 \n\nFor  ourselves,  custom  and  necessity  alike  prescribe  that  we  eat  salt  in \nour  food.  Such  an  ordinance  is  natural  and  prudent.  In  this  way  three \nnutriments  meet  ;  that  is  to  say,  salt  and  food  in  one,  and  with  these  a  third, \nnamely,  drink.      B}-  these  nature  is  nourished  and  sustained. \n\nI  have  said  of  salt  that  it  is  the  natural  balsam  of  the  li\\ing  body. \nThat  is,  so  long  as  the  body  lives,  so  long-  the  aforesaid  salt  is  its  balsam \nagainst  putridity.  By  this  balsam  the  whole  body  of  man,  as  well  as  that  of \nother  creatures,  is  kept  and  conserved.  But  if  there  accrue  to  man  any  decay \nor \u2014 if  I  may  so  term  it \u2014 any  cadaverousness,  as  in  the  disease  called  Persian \nfire,  the  reason  is  that.  Now,  if  everything  in  creation  is  to  be  dissolved,  it \nis  clear  that  even  the  very  balsam  itself  contains  the  elements  of  dissolution, \nand  when  once  this  dissolution  begins,  its  strength  and  power  increase.  If \nthe  balsam  is  dissolved  or  corrupted  (and  the  various  modes  in  which  this  may \ntake  place  are  given  in  my  Theory  of  Medicine),  then  forthwith  corruption  and \ndecay  begin,  according  to  the  mode  in  which  the  salt  has  been  corrupted.  If \nthe  salt  has  not  undergone  corruption,  then  neither  the  external  nor  the \ninternal  body  of  man  decays.  Hence  we  must  conclude  that  salt  is  like  a \nbalsam  in  man  ;  and  that  the  natural  salt  which  man  eats  is  his  food  and \naliment.  I  have  discussed  the  subject  of  salt  at  some  length,  for  the  sake  of \nsecuring  fuller  intelligence  of  the  matter.  Putting  aside,  therefore,  the  idea \nof  a  natural  balsam,  I  would  point  out,  moreover,  concerning  the  salt  in  food, \nhow  it  is  an  aliment,  and  with  what  gifts  it  is  endowed  by  God,  both  for \npreserving  the  health  of  men  and  for  warding  off  many  diseases.  But  since \nnothing  is  so  good  as  not  to  have  some  evil  combined  with  it,  it  remains \nfor  us  to  recount  the  evil  there  is  in  salt,  so  that  in  this  way  the  good  and \nevil  may  be  conjoined,  and  the  one  separated  from  the  other.  The  nature  and \ncondition  of  salt  are  verj'  remarkable.  If  salt  can  preserve  the  dead  body  or \ncorpse,  much  more  will  it  preserve  the  live  flesh.  If  by  its  power  and  efficacy \nsalt  preserves  the  dead  body  from  worms,  much  more  the  living  body,  and  for \nthis  reason,  that  it  is  not  only  an  aliment,  but  a  necessary  food  and  a  medicine \nuseful  for  old  and  young  alike.      Salt  must  be  supplied  to  all. \n\nBut  there  are  three  kinds  of  salt.  There  is  sea  salt,  which  is  salt  of  itself, \nnot  salted  by  others.  As  wine  differs  from  water,  so  the  sea  in  its  nature \ndiffers  from  other  waters.  Other  waters  are  sweet ;  this  is  salt.  Secondly, \nthere  are  some  springs  which  are  sweet  yet  salt  at  the  same  time.  These  have \na  special  nature,  insomuch  as  they  have  that  nature  not  in  common  with  the \nsea,  but  of  themselves  contain  a  different  kind  of  salt.  Thirdly,  there  are  also \nmineral  salts,  with  the  appearance  of  a  stone,  of  a  different  kind  from  other \nmetals  or  minerals.  The  best  salt  is  from  springs.  Next  comes  that  from \nminerals.  Tiie  harder  it  is  the  better.  Then  there  is  sea  salt.  .And  as  salt  is \ndivided  into  many  kinds,  so  also  is  it  sundered  into  many  and  various  proper- \nties distinct  from  one  another.  As  to  the  way  in  which  salt  is  prepared,  there \nis  no  need  to  discuss  that  subject  here,  since  it  is  clear  enough.  Neither  is  this \nthe  place  to  describe  how  it  grows.     That  topic  belongs  rather  to  the  Book  on \n\nS2 \n\n\n26o     Tlie  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nthe  Generation  of  Minerals.  My  intention  is  to  enlarge  upon  the  virtues  and \nvices  of  salt.  In  this  case  there  is  no  need  to  speak  of  sea-salt.  Whatever  is \nwritten  about  v.-hite  salt  applies  also  to  sea  salt.  Of  rock  salt  not  decocted  again \nit  is  not  treated  here  so  much  as  of  salt  wiiich  has  been  so  decocted.  All  salt, \nwhich  is  prepared  either  from  water,  or  out  of  a  saline  and  mineral,  preserves \nthe  common  order  and  virtue  of  salt  ;  for  the  strongest  foundation  is  in  liquid. \nSea-salt  and  rock-salt  do  not  become  liquid.  But  salt  which  is  decocted \npasses  into  a  liquid  before  it  is  separated  from  the  water  into  coagulated  salt. \nThe  description  of  salt,  then,  is  twofold.  One  is  that  of  salt  from  liquid  ;  the \nother  of  salt  which  is  entire  and  definite. \n\nIt  should  be  known  at  the  outset  that  this  is  the  nature  of  every  salt  in \nits  kind  ;  it  is  a  corrective  of  foods.  When  salt  is  defective  food  is  not \ncorrected.  For  example  :  if  the  stomach  takes  food  which  has  no  salt,  its \ndecoction  is  languid,  and  its  assimilation  imperfect.  From  salt  proceeds  an \nexpulsive  force  in  the  excrement  and  the  urine.  If  these  two  functions  do  not \nproceed  regularly,  and  the  expulsions  are  not  genuine,  everything  is  wasted. \nMoreover,  if  the  food  is  not  properly  salted,  it  is  certain  that  those  liquids  in \nman  which  take  nothing  unsalted  cannot  be  fed.  The  blood  becomes  dis-  \u25a0 \norganised.  Where  salt  is  not  incorporated  or  united  \\\\ith  the  food  it  is \nnot  attracted  by  the  blood.  Whatever  is  sluggishly  and  faintlv  attracted \noccasions  decay  in  the  blood.  Now,  in  order  to  avoid  this,  and  for  the  sake \nof  those  particular  members,  foods  should  be  salted,  so  that  they  may  not  be \ndeprived  of  their  due  nutriment.  Moreover,  there  is  a  solvent  power  in  salt. \nIf  an}'  obstructions  of  the  pores  or  other  accidents  arise,  salt  takes  away  or \nremoves  these,  so  that  they  pass  away  in  the  urine.  Urine  is  the  salt  of  the \nblood  ;  that  is,  it  is  the  salt  of  natural  salt.  Natural  salt  is  united  with \nnutrimental  salt,  and  that  conjunction  causes  the  excrements  to  be  expelled. \nIf,  however,  salt  is  not  supplied  in  due  mode  and  sufficient  quantity,  a  natural \nconjunction  cannot  be  effected.  Now,  let  ever)-  physician  know  that,  since \nnatural  salt  is  wont  to  issue  forth  or  be  expelled  by  means  of  salt,  the  use  of \nsalt  should  be  so  much  the  more  frequent.  It  is  a  great  advantage  if  the  salt \ncalled  sal  gemmae  is  used,  as  being  much  more  available  than  all  other  salts \nfor  expelling  the  natural  salt.  It  is  peculiarly  the  duty  of  physicians,  there- \nfore, not  to  neglect  the  three  species  of  salt  and  the  operations  of  each,  but \ndiligently  to  use  them. \n\nI  have  said  above  that  the  description  of  salt  is  twofold,  one  as  a  liquid \nthe  other  as  a  solid  or  dry  substance.  Concerning  the  liquid,  note  this  fact, \nthat  all  salt  dries  up  every  description  of  humour  that  proceeds  from  the  body. \nNevertheless,  the  liquid  itself  in  one  hour  has  more  effect  than  the  dried  salt \nwould  have  in  a  whole  month  ;  so  much  more  of  a  drying  nature  is  there \nagainst  superfluous  humours  than  in  dry  salt.  Even  if  dry  salt  be  reduced  it \nis  not  of  equal  excellence,  as  you  will  learn  in  its  addition  and  correction.  It  is \naccordingly  of  great  importance  that  the  liquid  of  salt  should  be  correctly- \ndescribed.     If  the  liquid  be  prepared  of  such  a  consistency  that  it  will  bear  up \n\n\nConcerning  Salt  and  Substances  comprehended  under  Salt.  261 \n\nand  sustain  a  vessel  or  an  egg  when  thrown  into  it,  its  virtue  is  as  follows  : \nwhatever  diseases  are  produced  from  humours,  infesting  the  natural \nhumours,  these  are  purged  when  the  liquid  is  exhibited.  Of  this  class \nare  moist  gout,  dropsy,  humid  tumours,  and  legs  swollen  by  the  influx  of \nhumours.  To  speak  summarily,  whatev'er  leprous  humour  not  existing \nnaturally  it  touches,  it  consumes.  It  produces  such  effect  in  this  way  : \nthe  liquid  itself  is  like  a  warm  bath  or  hot  springs.  If  it  be  so  re- \nfrigerated that  the  patient  can  sit  in  it,  he  should  wash  in  it  as  is  cus- \ntomary in  hot  springs,  and  the  like.  This,  however,  should  be  done  on  the \nadvice  of  a  prudent  physician,  as  to  how  long  and  to  what  extent  the  treat- \nment should  be  continued.  Thus  those  humours  are  absorbed,  the  feet  cease \nto  swell  and  are  reduced  to  their  natural  condition.  A  sound  and  firm  nature \nconsists  in  a  dry  body,  not  a  fat,  adipose,  and  humid  one.  A  dry  and  muscular \nbody  is  the  best  and  healthiest.  Whatever  bodies  are  not  so  constituted,  but \nare  fat,  humid,  and  flaccid,  should  all  be  washed  in  that  bath  ;  thus  they  will \nbe  dried  and  become  healthy.  But  if  it  happens  that  after  a  bath  of  such \nkind  in  progress  of  time  the  superfluous  humours  again  invade  the  body  after \nan  interval,  care  should  be  taken  that  the  patient  spend  his  life  and  dwell  near \nsalt  springs.  A  long  life  is  better  than  a  short  one,  and  the  pleasures  of  this \nworld  must  not  be  considered.  What  diseases  are  of  a  kind  to  need  this \ntreatment  you  must  learn  from  physicians. \n\nBut  now,  turning  to  dry  salt,  it  should  be  known  at  the  beginning  that \nthere  are  several  different  kinds,  as  common  table  salt,  clear  salt,  sal  gemmae, \nrock  salt,  earth  salt,  and  sal  stiriatus.  Whatever  be  the  case  with  these,  it \nshould  be  known  that  any  kind  of  salt  put  into  water  and  used  for  washing \nwounds,  preserves  them  from  putrefaction  and  from  worms,  and  so  effect- \nually removes  any  worms  which  may  have  been  produced,  that  none  are \never  generated  again.  If  wounds  are  kept  pure  and  clean,  they  are \nhealed  by  the  operation  of  Nature  herself,  even  if  they  are  very  severe, \nprovided  only  they  have  not  assumed  a  poisonous  aspect,  in  which  case, \nfor  the  most  part,  not  even  a  balsam  does  any  good.  So  also  in  virulent \nulcers  salt  is  a  singular  remedy.  Besides  this,  if  salt  be  put  into  a  bath, \nand  a  patient  washes  therein,  he  is  freed  from  all  sorts  of  scab.  In  this \nrespect  the  liquid  is  more  powerful,  for  it  is  a  potent  cure  of  scab  and  itch. \nAnd  here,  too,  should  be  noticed  the  possibility  of  correction  by  which  dry  salt \nmay  be  to  a  certain  extent  reduced  to  this  form. \n\nSalt  is  useful  in  many  other  cases  than  we  have  so  far  recapitulated  in \nexternal  diseases  of  the  body.  .  So  many  virtues  be  hid  in  the  use  of  salt.  In \nconclusion,  it  should  be  remarked  that  in  process  of  time  the  liquid  removes \nand  cures  baldness  and  mange. \n\nCorrection  and  .\\ddition  o\\  the  subject  of  a  Second  Time  Correcting \n\nAND  Reducing  Dry  Salt. \nThe  following  is  a  recipe  for  correcting  and  reducing  back  again  dry \nsalt  :    Take  common  salt  and  the  sail  of  urine  in  equal  quantities.      Let  them \n\n\n262      The  Hermetic  and  Alchemical  Writings  0/  Paracelsus. \n\nbe  calcined  according  to  the  rules  of  Alchemy  for  two  hours.  Afterwards  let \nthem  be  resolved  in  a  cell  in  the  usual  manner.  Thus  you  will  have  the  reduced \nliquid.  This  is  of  such  powerful  virtue  that  in  surgical  cases  it  differs  little \nfrom  the  true  liquid  of  salt.  For  internal  disarrangements  of  the  body  it  is \nmuch  slower  in  operation.  In  applying  and  administering  it  you  will  observe \nthe  method  first  mentioned.  It  should  be  known,  also,  that  no  additipn  is  ad- \nvisable, since  the  virtues  peculiar  to  salt  are  found  in  no  otheV  substance. \nThe  less  salt  there  is  in  other  things  the  fewer  similar  virtues  can  be  found ; \nand  therefore  every  accessory  preparation  is  useless.  If  alkalis  be  decocted \nthese  are  not  a  genus  of  salt,  that  is,  they  are  not  salt,  but  alkali.  There  is  a \ndifference  between  salt  and  alkali  in  that  alkali  is  natural  salt  in  bodies  derived \nfrom  the  three  species.  But  salt  is  nutrimental,  feeding  and  nourishing  even, \nalkali.  Therefore,  no  addition  can  be  made,  or  any  other  correction,  save  onlv \nthat  the  salt  should  be  kept  by  itself  without  any  addition,  as  was  said  on  the \nsubject  of  calcination.  The  same  is  true  concerning  the  water  of  salt,  which \nis  distilled  into  a  spirit  from  the  calcined  substance.  This  spirit  resolves  gold \ninto  an  oil.  But  if  it  be  again  extracted  and  carefully  prepared,  potable  gold \nof  the  most  excellent  character  will  be  the  result.  But  if  without  such  ex- \ntraction the  gold  be  resolved,  then  it  is  a  most  subtle  object  of  art  for  gold- \nsmiths in  gilding,  and  a  constant  and  priceless  treasure  to  other  artificers  for \nthe  same  purpose.  But,  nevertheless,  they  must  be  skilled  in  Alchemy  for  the \nwork  of  preparation. \n\nConcerning  clear  salt,  sal  stiriatus,  and  the  salt  of  gems,  the  fact  is  that  these \nare  most  of  all  adapted  to  Alchemy,  so  that  silver  can  be  cemented  in  them \nafter  the  common  mode.  In  these  salts,  any  Luna,  that  is,  silver,  becomes  very \nmalleable,  and  without  the  aid  of  fire  is  wrought  almost  as  easily  as  lead  is. \nIt  is  also  the  best  purifier  of  copper  if  it  be  reduced  to  a  cement. \n\nBesides  the  conditions  of  salt  already  mentioned,  one  other  property \nremains.  It  is  this.  In  whatever  place  the  urine  of  men  or  animals  is  deposited, \nthere  salt  nitre  is  afterward  produced.  The  urine  being  collected  and  prepared  \u2022 \n.so  as  to  form  another  salt,  is  called  salt  nitre.  Now,  salt  nitre  is  salt  formed \nfrom  the  natural  corporeal  salt  and  the  salt  of  food.  If  these  two  are  joined \nin  man  they  expel  from  him  what  is  superfluous  by  means  of  the  urine,  which \nis  nothing  else  than  natural,  corporal,  and  nutrimental  salt  meeting  with  other \nhumours.  Now,  if  the  urine  be  excreted  into  nitre,  and  stand  for  some  time, \nthen  the  spirit  of  salt  meeting  together  in  its  operation,  prepares  one  salt  out \nof  two,  and  that,  indeed,  of  a  peculiar  kind.  This  the  Alchemists  afterwards \nextract  from  the  nitre,  clarify  by  alchemical  art,  and  separate  that  which  is  not \nsalt  from  the  salt  which  has  been  produced.  That  they  clarify  again,  and  then \nthe  salt  nitre  manifests  its  conditions.  In  the  preparation,  however,  a  separ- \nation of  the  salt  may  be  brought  about,  so  that  the  true  and  genuine  salt  may \nagain  be  extracted  from  a  certain  part,  and  the  rest  mixed  with  the  salt  of  the \nnitre.  Now,  the  reason  why  the  genuine  salt  can  be  again  extracted  by  decoc- \ntion is,  that  this  salt  is  not  digested  in  man  or  in  the  animal,  but  is  passed  out \n\n\nConcerning  Salt  and  Substances  comprehended  under  Salt.   263 \n\nin  a  crude  state,  so  that  it  can  be  detected  as  such.  But  that  which  has  been \ndigested  is  mixed,  and,  as  one  may  sa)',  incorporated  with  the  corporeal  salt \nso  that  afterwards  it  cannot  be  separated,  but  passes  into  the  form  of  salt \nnitre.  Xo  salt  in  the  universe  is  like  this  one.  Alchemy  found  it  lying  hid  in \nnitre,  reduced  it  to  the  form  of  a  coagulated  salt,  and  then  evolved  the  latent \nvirtue  from  it,  only  for  purposes  of  Alchemy  and  the  manual  art.  They  tried \nto  distil  sulphur  and  salt  nitre  together,  but  this  could  not  be  accomplished  on \naccount  of  the  violent  chemical  action  produced.  Having  accomplished  this \nafterwards  by  the  addition  of  carbon,  the  Alchemists  discovered  gunpowder, \nand  gradually  so  augmented  this  by  nev^'  inventions  that  now  it  breaks \nthrough  walls  like  a  thunder-bolt.  Hence  it  is  with  good  reason  called  ter- \nrestrial lightning.  By  means  of  this  salt  many  of  the  arcana  in  Alchemy  are \nbrought  about  which  need  not  be  described  here.  We  have  not  yet  got  at  the \ntrue  foundation  or  any  good  end.  It  is  best,  therefore,  not  to  write  on \nthis  subject  at  all,  so  that  no  one  may  be  led  astray. \n\nBut,  so  far  as  relates  to  the  art  of  Vulcan,  it  cannot  be  denied  that  great \nsecrets  be  hid  there.  This  subject  relates  in  no  way  to  the  health  of  men,  but \npurely  to  igneous  preparations,  which  demand  a  chapter  to  themselves.  The \nnature  of  man  is  indeed  wonderful,  since,  from  the  body  of  man  or  brute, \nsimply  from  its  excrements,  and  by  an  internal  motion,  such  a  generation  is \ncontrived  that  when  it  proceeds  from  living  beings-  it  is  so  violent  against  life \nthat  nothing  more  destructive  can  be  imagined.  It  destroys  man's  life  with \nsuch  swiftness  that  no  defence  is  sufficiently  strong  against  it.  But  these \nmatters  must  be  referred  to  metaphysical  science  in  the  Paramirum. \n\nIn  the  beginning  of  this  chapter  I  said  that  Nature  had  incorporated  salt \nin  the  liquid  of  the  earth.  From  this  salt  all  growing  things  have  proceeded, \nand  it  is  the  balsam  of  salt  which  I  have  mentioned.  It  should  be  known,  too, \nthat  from  this  salt  another  salt  is  found  also  in  the  earth,  and  like  salt  nitre. \nFor  Nature  having  pores,  cavities,  and  cataracts  in  the  earth,  deposits  in  them \nstalactites  and  long  dependent  growths  with  the  form  and  appearance  of  salt. \nIf  these  are  taken  and  prepared  by  the  art  of  salt,  they  put  forth  two  kinds  of \nsalt,  table  salt  and  salt  nitre.  It  is  called  saltpetre,  because  it  adheres  to  rocks, \nfrom  which  circumstance  the  name  originates.  Salt  nitre  and  saltpetre,  how- \never, are  distinguished  by  a  certain  difference.  In  the  probation  of  salt  the \nnature  of  each  can  be  easily  discriminated.  A  certain  difference,  too,  can \nbe  observed  in  the  species  and  powers  of  salt,  so  far  as  they  relate  to  health \nand  other  matters.  At  the  same  time,  I  do  not  think  it  advisable  that  the  salt \nwhich  is  formed  from  the  salt  nitre  and  saltpetre  for  food  should  be  given \nman  to  eat,' unless  you  wish  to  make  him  lean  and  dried  up.  Otherwise,  it  is \nvery  useful  for  gunpowder.  It  acquires  another  spirit,  a  different  nature  and \ncondition. \n\nNow,  one  must  speak  of  the  losses  and  injuries  of  salt,  for  it  is  well  to \nwrite  of  the  evil  as  well  as  the  good.  Let  this  be  understood  concerning  salt, \nthat  if  it  be  not  digested  it  is  driven  from  the  stomach  through  the  intestines, \n\n\n264     The  Hermetic  and  Alcketiiical  Writhigs  of  Paraceistis. \n\nand  in  its  transit  causes  so  severe  a  colic  and  bowel  complaint  that  it  can \nscarcely  be  cured  even  by  the  most  careful  treatment.  It  acquires  such  a \nstrong  corrosive  force  that  it  seems  as  though  it  wished  to  eat  away  all  the \nintestines.  It  has  been  often  discovered  by -anatomy  that  a  separated  salt  of \nthis  kind  has  produced  perforation  of  the  bowels. \n\nBesides  this,  if  it  remains  in  the  stomach  it  causes  craving,  heat  of \nstomach,  and  other  ailments,  all  of  which  arise  from  crude  salt  adhering  to \nthe  orifice  of  the  stomach.  In  the  case  of  these  patients  the  physician  must \ntake  great  care  to  observe  whether  that  salt  has  proceeded  from  salted, \nsmoked,  or  dried  foods.  Salt  is  not  added  in  equal  portions  to  every  kind  of \nfood  ;    and  this  circumstance  should  be  diligently  considered  by  the  physician. \n\nIt  also  happens  sometimes  that  this  salt  enters  the  mesenteric  veins,  and \nis  there  granulated  and  constipated,  whence  arise  many  unusual  diseases,  not \nonly  local  but  extending  over  the  whole  body.  The  same  may  also  occur  in \nthose  parts  to  which  the  urine  penetrates  on  its  passage  to  the  emunctories. \nAll  this  we  leave  to  be  weighed  by  the  prudent  physician. \n\nNow,  therefore,  we  will  conclude  as  to  the  matter  of  salt  in  its  kind.  We \nthought  it  should  be  specially  described,  as  it  is  a  German  growth.  Many \nmore  things  could  be  said  of  it  here,  but  they  are  not  all  relevant,  and  many \nof  them  would  be  injurious,  so  that  I  have  been  unwilling  to  discuss  them. \nWhat  seemed  to  me  useful  I  have  done  my  best  to  impart  as  the  result  of  my \nexperience. \n\n\nAPPENDIX     III \n\n\n[The  treatise  which  follows  constitutes  the  seventh  chapter  De  Natural \nibus  Rebus,  and  may  be  compared  with  The  Eeonomy  of  Minerals,  c.  17.  It \nis  an  addition  of  considerable  importance  to  the  Hermetic  Chemistry  of \nParacelsus.] \n\nCONCERNING    SULPHUR. \n\nGOD  created  the  resin  of  the  earth  and  endowed  it  with  many  unspeakable \nqualities,  not  only  for  remedying  diseases,  but  also  for  alchemical \noperations.  Other  virtues  also  are  conspicuous  in  sulphur,  which \nis  a  resin  of  the  earth.  It  will  be  suitable,  then,  not  only  to  discuss  the \nmedical  virtues  of  sulphur,  but  also  to  treat  of  its  alchemistical  and  other  uses. \nMuch  has  been  written  and  published  on  the  subject  of  sulphur,  but  no  one \nhas  ever  yet  reached  the  source  of  its  true  power.  Many  authors  have \nundertaken  to  describe  everything,  but  they  understood  nothing.  They  piled \nup  heaps  of  matter,  but  deduced  nothing  from  the  source  as  a  good  writer \nshould  do.  They  did  not  understand  the  subject  themselves  ;  and  though \nambition  led  them  to  keep  on  compiling  books,  those  books  were  without \nspirit  or  life,  in  fact,  a  mere  dead  letter. \n\nI,  as  an  experienced  man,  will  lay  before  you  what  I  have  learnt  about \nsulphur,  and  what  is  comprised  in  it  as  regards  medicine,  alchemy,  and  in \nother  respects.  Unless  God  Himself  interposes  and  hinders,  the  operations \nof  sulphur  are  stupendous,  so  that  the  natural  light  in  man  cannot  sufficiently \nadmire  them.  If  God  does  not  hinder,  any  defect  is  in  the  artificers,  who \nhandle  their  sulphur  so  that  the  result  does  not  correspond  to  its  innate  virtue. \nWhen  every  simpleton  is  made  a  doctor  and  every  trifler  poses  as  an \nalchemist,  this  fact  accounts  for  science  not  being  brought  out  into  open  light. \nAnd  the  foundation  is  that  so  many  arcana  and  powers  of  both  faculties  are \ncontained  in  sulphur,  that  they  cannot  be  thoroughly  investigated  by  any \u2014 \nbecause,  I  repeat,  such  excellent  virtues  are  latent  therein,  they  are  deservedly \nthe  subject  of  universal  wonder.  After  long  experience  gained  in  both \nfaculties,  these  powers  of  sulphur  were  discovered  and  understood  by  me, \nand  I  realised  that  scarcely  any  exist  which  are  superior  to  them,  or  which \ncan  even  be  compared  to  them  in  medicine  and  in  Alchemy.  Sulphur  confutes \n.Aristotle   when   he   says   that   the  species   of  things   cannot    be    transmuted. \n\n\n266      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nSulphur  transmutes  them  ;    and  if  Aristotle  were  ahve  at  the  present  day,  he \nwould  be  completely  put  to  the  blush  and  made  ashamed  of  himself. \n\nOne  who  practises  as  a  physician  or  an  alchemist  does  not  use  Sulphur  as \nit  exists  per  sc,  but  rather  as  it  is  separated  into  its  arcanum,  and  so  cleansed \nfrom  its  impurity  that  it  becomes  in  its  virtue  whiter  than  snow.  This  is \naccomplished  by  Ysopus,  that  is,  the  art  of  separating,  which  was  anciently- \ncalled  the  Ysopaic  art  in  Alchemy  and  in  all  kinds  of  sequestration.  Even \nwhen  crude,  it  is  remarkable  for  common  use  and  for  all  external  purposes. \nHut,  in  order  to  be  quite  accurate  in  explaining  Sulphur,  I  will  differentiate \nit  first  according  to  its  nature.  It  is  not  produced  from  one  matrix,  but  from \nmany.  Hence  it  has  diverse  modes  of  operation,  and  comprises  many  natures, \ndiffering  one  from  the  other.  These  I  will  detail  separately,  so  that  no  physician \nmay  make  any  mistake,  and  so  that  it  may  be  clearly  known  what  is  its  use  in \nmedicine,  and  also  how  far  it  is  serviceable  for  Alchemy.  When  these  points \nare  established  I  will  go  on  to  specify  its  dail}-  uses.  So,  then,  when  we  shall \nhave  explained  accurately  and  in  due  order  its  use  in  medicine,  in  Alchemy, \nand  in  other  respects,  all  its  operations  will  be  understood  by  everybody,  so \nthat  they  will  be  able  to  handle  it  without  danger  of  error. \n\nConcerning  the  Kinds  of  Sulphur. \n\nAs  often  as  you  get  new  metal,  so  often  you  get  sulphur  ;  because  no \nmetal  is  without  sulphur.  Every  metallic  body  consists  of  three  things, \nsulphur,  salt,  and  mercury.  In  the  perfection  or  generation  of  metals,  how- \never, the  superfluous  sulphur  is  removed.  You  see  a  nut  generated,  not \n\u2022AWCv^Xy  per  s.e,  but  with  a  skin  and  a  shell,  and  you  know  that  these  are  super- \nfluous save  for  the  embryonic  conservation  of  the  kernel,  as  is  explained  in  the \ntreatise  concerning  generation.  I  adduce  this  illustration  to  shew  that  there \nare  as  many  kinds  of  sulphur  as  of  metals,  each  bearing  relation  to  the  nature \nof  its  own  metal.  And  this  is  true  not  only  of  metals,  but  of  stones.  There \nare  as  man}-  kinds  of  sulphur  as  of  stones.  All  bodies  having  their  own  sub- \nstance are  made  up  of  the  three  constituents  just  mentioned.  On  this  account \nthey  have  an  embryonated  nature.  Hence  arise  difterent  names  of  sulphur, \nfor  example,  the  embryonic  sulphur  of  gold,  silver,  sapphire,  marble,  etc. \nThe  sulphur  is  distinguished  by  the  name  of  the  embryo,  which  arises  from  the \ngeneration  of  a  single  product,  be  it  metal  or  stone.  Nor  do  I  speak  of \nmetals  and  stones  only,  but  also  of  all  the  different  corporalities,  such  as \nvitriol,  alum,  marcasite,  bismuth,  antimony,  etc.  Each  of  these  comprises  an \nembryo,  which  takes  its  name  according  to  the  speciality  of  its  own  genera- \ntion. For  instance,  the  embryonate  sulphur  of  Mars  is  different  from  the \nembryonate  sulphur  of  \\itriol  or  of  jaspis.  The  same  holds  good  concerning \ngrowing  bodies  of  the  earth,  as  woods,  herbs,  and  the  like,  each  of  \\\\hich \ncontains  in  itself  a  sulphur  of  this  kind. \n\nOne  thing  should  here  be  mentioned.  It  sometimes  happens  that  embiy- \nonal   sulphur  of  this   kind  produces   metals  of  fair  quality,   gems   pure   and \n\n\nConceiyiing  Sulphur.  267 \n\nbright,  and  other  matters  of  like  nature,  because  in  that  generation  whereby \nthey  are  produced,  something  is  united  therewith  which  is,  as  it  were,  a \ncertain  spirit  of  that  body.  And  not  only  the  spirit,  but  with  that  same  also \na  corporality,  but  a  subtle  and  ephemeral  one,  which  cannot  sustain  any  fire. \nApart  from  the  Vulcanic  operation  it  is  produced  in  those  metals  whence  it \narises,  in  gold  from  gold,  in  lead  from  lead.  Similar  preparations  are  also \nsometimes  made  in  the  sulphureous  embryos  of  gems,  by  \\\\hich  are  separated \nmutually  from  one  another  dead  sulphur,  of  a  weak  character,  and  a  precious \nstone,  latent  in  it,  all  which  things  have  been  discovered  and  investigated  by \nart.  But  this  stone  was  like  that  from  which  it  was  produced,  granate  from \ngranate,  hyacinlhus  from  hyacinthus.  Relegating  these  things,  however,  to \nthe  alchemical  process,  we  will  here  point  out  only  what  experience  has  taught \nand  confirmed  in  the  science  of  finding  out  secrets  of  this  kind.  Let  the \nalchemist,  therefore,  in  investigations  of  this  nature,  give  his  attention  to \nfinding  out  the  embryo,  lest  by  chance  he  light  upon  something  else.  Let  so \nmuch  be  said,  then,  concerning  one  kind  of  sulphur,  as  to  its  origin.  Besides \nthis  there  is  another  generation  of  sulphur,  per  se.  This  I  will  now  describe, \nand  will  set  forth  its  virtues  in  medicine,  Alchemy,  and  other  arts. \n\nSulphur,  then,  has  still  another  generation,  and  one  peculiar  to  itself, \nwithout  any  embryonic  nature  and  condition,  so  that  it  is  a  thing  growing  by \nitself,  like  a  beech  or  an  oak,  separated  from  other  substances  by  its  own \nspecial  genus.  This  is  called  mineral  sulphur.  This  sulphur  is  a  mineral /\u00ab\u25a0;- \nse.  And  as  the  Vulcanic  art  teaches  how  to  separate  minerals  so  that  the \ntrue  body  may  be  taken  away  from  the  false, \u2014 as  silver  or  iron  from  its  ore, \u2014 \nso  also  in  mineral  sulphur  there  is  a  body  which  is  extracted,  as  tin  from  its \nzwitter. \n\nThat  body  is  mineral  sulphur.  Of  this  sulphur  there  are  many  different \nkinds,  no  one  exactly  like  another.  Thus  you  see  in  all  those  things  in  which \nNature  abounds  for  us,  that  the  genus  is  distributed  not  into  one  but  many \nspecies.  There  is  not  only  one  lead,  one  copper,  one  gold.  So,  there  is  not  ^ \nonly  one  sulphur  ;  since  one  sort  is  of  a  higher,  another  of  a  lower  grade,  or \nthey  have  more  or  less  of  transparency  and  clearness.  For  this  reason  medical \nproperties  also  should  be  sought  therein.  .And  this  difference  should  be \nespecially  kept  in  view  by  alchemists,  so  that  the  particular  species  which  is \nsought  may  forthwith  be  found.  From  this,  it  is  sufficiently  clear  what  are  the \ndifferent  kinds  and  conditions  of  sulphur,  and  how  they  are  to  be  recognised. \nBut  beyond  these,  I  should  wish  you  to  know  of  another  kind  which  is  a \nspecial  secret,  as  follows  : \u2014 In  alchemical  separation,  gold  is  dissolved  from \nits  corporality,  as  also  silver,  everj'  metal,  and  gems,  from  all  which  the \nsulphur  withdraws,  is  prepared,  and  extracted.  Of  this  kind  are  the  sulphur \nof  gold,  the  sulphur  of  jaspis,  the  sulphur  of  vitriol,  etc.  .And  in  truth, \nvarious  secrets  are  here  used  ;  but  this  sulphur  is  so  excellent  an  arcanum  that \nnothing  like  it  can  be  put  forward,  nor,  indeed,  ought  to  be  in  this  place  since \nthis  matter  relates  to   Vulcan.      So,  thus  far,  we   have  put  forward  a  triple \n\n\n268      The  Hermetic  and  A Ichcmical  Writings  of  Paracelsus. \n\nsulphur.     Of  these  three,  I  will  point  out  how  they  are  useful  to  the  phj-sician, \nthe  alchemist,  and  the  soap  maker  respectively. \n\nConcerning  E.mbryonated  Sulphur. \n\nConcerning  embryonated  sulphur  it  should  be  known  that  it  has  different \nvirtues  according  to  that  from  which  it  is  derived,  that  is,  from  its  generators. \nLet  us  use  an  illustration  to  explain  our  meaning.  A  Ti\\xX,per  se,  is  simply  the \nkernel.  But  the  kernel  contains  in  itself  an  integument  which  corresponds  to \nthe  nut.  As  in  foods,  the  kernel  differs  from  its  integument ;  so  do  their  virtues \ndiffer.  Over  against  this,  again,  a  dry  shell  is  produced,  which  is  of  a  nature \naltogether  different  from  the  nut.  As  the  bodies  differ,  so  do  their  properties. \nOver  this,  finally,  grows  a  green  rind  or  bark,  where  the  same  diversity  is  once \nmore  observed.  The  chestnut,  for  example,  has  these  two  coatings.  And  as \nthe  chestnut  differs  from  the  bark  when  masticated  in  the  mouth,  so  do  the \nproperties  differ.  I  say  this  in  order  that  you  may  understand  how  embryon- \nated sulphur  is  also  a  similar  impurity  from  its  embryo  and  differs  from  its  true \nproducts  by  as  wide  an  interval  as  its  form,  essence,  substance,  and  corporality \ndiffer.  The  virtue  of  the  nut  is  not  to  be  looked  for  in  the  shell ;  so  neither  is  it \nin  embryonated  sulphur  that  one  must  seek  the  virtue  of  gold,  silver,  tin,  copper, \nemerald,  or  jacinth  ;  but  another  virtue  must  be  selected  for  medicine.  Many \nvirtues  are  hidden  in  these  sulphurs,  each  differing  from  the  other.  This,  also, \nwhich  now  we  are  going  to  say  should  be  noted  before  all  else,  namely,  that \nwith  all  these  sulphurs  the  spirit  of  arsenic  blends,  more  subtly  in  one  than  in \nanother.  As  is  that  which  is  generated,  so  also  is  that  arsenic  sometimes  like \nrealgar,  sometimes  like  auripigment,  sometimes  like  crystalline,  etc.  I  ad- \nduce these  facts  in  order  that  you  ph}sicians  may  understand  that  jxiu  ought \nto  be  naturalists  \u2014 not  sophists \u2014 so  that  you  may  know  natural  substances, \nand  discover  what  is  this  arsenic  in  embryonated  sulphur,  so  that  you  may  not \ntreat  men  as  though  you  were  robbers.  They  only  know  the  sulphur  of  the \nhucksters'  shops.  They  would  not  even  know  that  if  they  had  not  heard  it \ntalked  about.  Yet,  all  these  things  ought  to  be  known  thoroughly  from  Nature \nherself,  if  we  would  net  lend  ourselves  to  robberj-,  but  would  have  a  good \nconscience  towards  God.  You  Academicians  think  nothing  of  this,  content \nwith  one  thing \u2014 if  money  flows  into  your  pockets.  Yon  care  nothing  for  God, \nthe  Creator  of  yourselves  and  of  all  Nature. \n\nMoreover,  note  this  with  reference  to  the  embryonated  sulphur  of  the \nmetals.  It  can  be  clearly  seen  how  it  firml}-  conserves  and  restores  its  own \nparticular  member.  For  all  the  seven  members  require  minerals  only,  and  no \nother  remedies  for  their  ailments.  Thus  the  sulphur  of  gold  is  beneficial  to \nthe  heart,  the  sulphur  of  silver  to  the  brain,  the  sulphur  of  copper  to  the \nkidneys,  the  sulphur  of  lead  to  the  spleen,  the  sulphur  of-  iron  to  the  gall,  the \nsulphur  of  tin  to  the  liver,  the  sulphur  of  quicksilver  to  the  lungs.  But  all \nthese  avail  in  one  disease  only,  as  in  the  suffocation  of  these  members,  if  there \nbe  a  flux  of  humours  in  thcni  which  threatens  such  suffocation.       .Although \n\n\nConcerning  Sulphur.  269 \n\namong  the  ancient  and  rival  physicians  no  recipes  are  found  against  sufFoc- \nations  of  this  kind,  still  they  one  and  all  decline  learning  how  to  prepare  these \nembryonatc  sulphurs,  and  to  administer  them  to  their  patients  when  necessity \nrequires.  I  write  here,  therefore,  concerning  this  one  sole  virtue,  because  no \nmedicine  has  been  found  for  suffocations,  which  is  able  to  do  what  these \nmetallic  embryonated  sulphurs  do.  As  to  their  other  virtues,  these  will  be \ndealt  with  under  the  head  of  mineral  sulphur.  They  suit  all  operations  ;  but \nthe  metallic  are  stronger  than  the  mineral  sulphurs,  and  must  be  used  with \ngreater  caution. \n\nMoreover,  there  are  also  the  sulphurs  of  gems  in  which  precious  stones \nlie  as  a  chestnut  within  its  thorny  bark.  The  constitution  of  eagle-stones  is \nwell  known.  In  the  same  way,  also,  all  gems  are  by  Nature  enclosed  in  some \nthing  which  is  their  embryonate.  In  that  embryonate,  sulphur  lies  hid.  When \nthis  is  extracted  you  have  no  less  virtue  than  in  the  stone  itself,  not,  indeed, \nfor  wearing,  but  for  using  in  place  of  medicine.  So  it  is  well  known  that  in \nthe  sapphire  is  concealed  the  virtue  of  removing  anthrax,  and  reducing  it  to \nan  eschara  above  all  other  corrosives,  and  yet  without  any  corrosion.  Of  the \nsame  nature  is  its  sulphur,  if,  indeed,  it  be  extracted  from  the  body  and  be \nused  as  a  plaster.  Laid  on  thus,  it  produces  the  same  effects.  And  this  is  the \ncase  not  only  with  anthrax,  but  also  with  cancer  and  Persian  fire,  especially \nat  the  beginning,  if  it  breaks  forth  with  an  abscess.  Care  must  be  taken, \ntherefore,  that  from  those  gems  which  we  Germans  have  we  extract  the \nvirtues  which  are  applicable  to  these  special  uses.  If  you  have  these  virtues \nin  gems  you  will  have  them  also  in  sulphur,  with  the  same  mode  of  operation. \nThey  are  not,  it  is  true,  equally  strong  in  the  sulphur,  but  still  they  are  there. \nThe  application,  separation,  and  gradation  cause  it  to  accomplish  the  same \nresult.  The  correction  and  gradation  alone  tend  thereto,  otherwise  none  of  these \nresults  could  be  brought  about.  As  in  the  beginning,  I  took  an  illustration \nfrom  the  difference  of  the  shell  and  the  kernel  in  a  nut,  so  is  it  to  be  under- \nstood here.  But  if  the  kernel  of  the  nut  be  corrupted  or  dissolved,  so  that  it \nis  no  longer  useful  for  food,  the  nut  still  has  the  same  properties  as  its  shell. \nLet  us  take  a  further  illustration.  Suppose  the  kernel  is  burst,  and  an  alkali \nformed  from  it,  then,  in  like  manner,  the  shell  becomes  an  alkali  too,  and  both \ntinge  with  a  black  colour  those  substances  which  were  not  previously  black. \nWhen,  therefore,  I  say  that  the  virtue  of  the  embryonate'  is  like  that  of  the \ngenerated,  I  would  be  understood  thus,  if  the  generated  be  dissolved  and \nreduced  to  a  Vulcanian  preparation.  The  same  must  be  understood  of  all  the \nembryonates  of  gems  and  the  rest. \n\nBut  with  regard  to  embrj'onated  sulphurs  in  cachimia;,  such  as  marchasites, \nantimony,  talc,  etc.,  it  should  be  known  that  if  they  are  extracted  from  their \nbodies  and  from  the  matters  adhering  to  them,  they  produce  a  similar  clear \nand  bright  sulphur.  In  proportion  as  the  degrees  hereof  are  graduated  in  the \noperation,  the  operation  itself  and  the  virtue  answer  to  that  degree.  As  this \nis  extracted,  so  are  all  other  embryonates,  of  which  there  is  more  to  be  said  in \n\n\n270      The  Hermetic  atid  Alchemical  Writings  of  Paracelsus. \n\ntheir  alchemical  operation,  which  cannot  properly  be  recounted  here.  But  the \nvirtue  is  this,  that  it  rivals  those  which  are  generated  if  it  be  corrupted  in \nthe  preparation.  Secondly,  they  are  specially  useful  in  all  phlegmatic  cases, \nespecially  in  phthisis,  peripneumonia,  empyemata,  and  every  kind  of  cough. \nWhatever  can  be  naturally  supplied  in  any  way,  that  this  sulphur  brings  to \nits  condition.  I  have  no  greater  desire  or  longing  than  that  the  state  of  the \nworld  to-day,  among  its  princes,  kings,  and  magnates,  may  be  the  same  as  it \nwas  \\\\\\  the  time  and  age  of  the  Magi.  Then  the  virtues  in  all  things  would \nso  shine  forth  that  all  men  would  admire  God,  being  such  a  profound  artificer \nas  He  is,  since  He  has  hidden  so  many  miracles  in  Nature,  in  order  that  man \nmay  trace  them  out.  The  Magi  passed  away,  and  the  drunkards  rushed  into \ntheir  place,  and  now  nothing  remains  but  whoremongers,  mockers,  robbers, \nand  thieves.  One  ought  to  grieve  from  the  heart  that  there  is  to-day  no  Magus \nflourishing  among  princes,  but  all  things  on  every  side  have  degenerated  into \nmere  trifling  and  ineptitude,  while  wolves  sit  at  our  councils,  and  have  the \nmasterv,  who  by  their  exactions  and  their  usuries  make  more  than  enough \ngain  for  themselves  and  their  lords.  This  fate  awaited  the  Science  of  the \nSecrets  of  Nature,  that  after  the  passing  away  of  the  Magi,  or  of  Magic,  all \nthe  sciences  also  perished  together  by  the  same  fate  ;  and  in  their  place  arose \nscribes  with  long  garments,  and  rapacious  wolves,  who,  swaying  all  rights  by \ntheir  me're  nod,  threw  all  things  into  a  state  of  terrorism.  What  shall  I \nsay  ?  The  arts  have  perished,  and  in  their  place  a  den  of  robbers  has  been \nsubstituted. \n\nNext  in  order,  concerning  the  embryonated  sulphur  in  vitriol  and  its  cog- \nnates, which  are  species  of  vitriol.  Know  this,  that  they  all  produce  a  wonder- \nful sulphur  when  animated  bodies  are  separated  from  their  embryonates,  as \nfrom  salt,  from  the  sal  gemmae,  from  different  species  of  alum,  from  vitriols, \netc.  Here  I  will  lay  down  a  general  rule  for  you,  namely,  that  all  sulphurs \nformed  from  vitriolated  salts  are  stupefactive,  narcotic,  anodyne,  and  sleep- \nproducing,  with  this  special  property,  however,  that  here  the  somniferous \ncondition  is  so  placid  and  gentle  that  it  is  free  from  all  harm,  and  does  not  act \nas  an  opiate,  as  is  the  case  with  henbane,  pepper,  mandragora,  etc.,  but  safely, \nquietly,  clTectually,  yet  without  evil  consequences.  Such  a  sleep-producing \nstupefactive,  therefore,  decocted,  prepared,  and  corrected  by  Nature  herself, \nis  worthy  of  the  highest  praise.  Phvsicians  are  agreed  that  soporifics  of  this \nkind  produce  many  wonderful  effects.  In  opiates,  on  the  contrary,  there  is  so \nmuch  poison  that,  except  in  the  form  of  a  quintessence,  they  cannot  be  used  ; \nand  the  more  confidence  should  be  placed  in  this  present  soporific,  since  we \nknow  that  there  are  many  diseases  which  are  not  curable  without  anodynes, \nand  of  which  the  whole  remedy  has  been  placed  by  God  in  these  anodynes. \nThis  is  the  reason  why  I  write  the  more  carefully  about  this  sulphur.  How  it \nis  found  and  prepared  is  described  in  the  alchemical  process.  Here,  howe\\er, \nconcerning  this  same  sulphur,  it  may  be  mentioned  that  of  all  the  productions \nof  vitriol  it  is  the  best  known  extract,  because  it  is  fixed  of  itself.     Then,   too. \n\n\nConcerning  Sulphur.  271 \n\nit  has  a  certain  amount  of  sweetness  in  it,  so  that  poultry  will  eat  it.  It  sends \nthem  to  sleep  for  some  time,  but  they  wake  up  by-and-bye  without  feeling  any  evil \neflfects  from  it.  Concerning^  this  sulphur  there  cannot  be  two  opinions  ;  in  all \ndiseases  curable  by  anodynes,  without  any  ill  effect,  it  lulls  all  passions,  soothes \nall  pains,  reduces  all  fevers,  and  prevents  the  severe  symptoms  of  every  disease. \nThis  ought  to  be  the  first  remedy  and  preventive  in  ail  ailments,  being  followed \nup  by  the  quintessence  as  a  tonic.  What  other  means  can  raise  physicians  to \na  higher  position,  beyond  nil  Apollos,  Machaons,  Hippocrates,  and  Polydores  ? \nAnd  this  is  called  the  philosophers'  sulphur,  because  all  philosophers  aim  at  these \nresults \u2014 to  prolong  life  for  many  centuries,  to  make  men  live  in  health  and \nresist  disease,  and  they  have  found  this  faculty  in  its  highest  degree  in  this \nsulphur.  That  is  why  they  have  given  it  this  name.  Give  your  utmost \nattention  that  you  may  learn  how  to  graduate,  separate,  and  purify  it. \n\nBesides  this  there  is  another  kind  of  embrj  onated  sulphur  in  wood.  This \nsulphur  is  only  fire,  which  none  can  kindle  save  in  wood,  which  also  perishes \nwith  the  wood.  This  sulphur  exists  in  all  substances  which  are  wooden,  or \nwhich  in  burning  can  be  reduced  to  ashes.  It  is  vegetable,  not  fixed,  and \navailable  only  for  those  substances  which  have  to  be  prepared  by  fire. \nEveryone  knows  that  this  sulphur  indicates  the  virtue  of  other  sulphurs  in  that \nway.  As  it  is  itself  fire,  consuming  all  things,  so  every  sulphur  is  an  invisible \nfire  consuming  diseases.  As  fire  consumes  wood  visibly,  so  does  the  other \ninvisibly.  For  this  reason  the  element  of  fire  is  a  great  arcanum  in  all \ndiseases.  Whatever  physician  has  not  this  element  of  fire  in  its  arcanity \u2014 \nif  I  may  coin  that  word \u2014 cannot  boast  that  he  is  a  true  and  tried  physician. \nHe  is  a  mere  tyro,  and  pilferer  of  people's  purses.  One  may  now  say, \nthen,  that  sulphur  is  the  element  of  fire.  But  if  you  contend  that  sulphur \nis  fire  in  its  medicinal  effect,  you  must  take  care  that  it  be  reduced  to  its \nproper  volatility,  so  that  it  may  vanish  like  flame,  that  is,  it  shall  be  so  sub- \ntilised that  it  will  leave  its  own  body,  and  its  own  body  is  separated  from  it, \nbecause  it  is  not  an  element  of  fire.  The  sulphur  being  reduced  to  subtlety \nand  volatility,  then  at  length  the  consuming  body  must  be  consumed,  that, \nnamely,  which  is  not  fixed  by  Nature.  So  diseases  are  not  fixed  ;  but  the \nbody  is  fixed  against  the  element ;  and  the  element  of  fire,  at  least,  is  opposed \nto  that  which  is  not  fixed  against  it,  that  is,  it  is  opposed  to  diseases.  Now, \nif  sham  physicians  had  acted  thus,  if  this  our  philosophy  had  found  a  place \nand  acquired  development  in  the  schools  of  medicine,  while  the  triflers  and \nmountebanks,  with  their  blind  eyes,  were  banished,  there  is  no  knowing \nwhat  position  might  have  been  reached,  while  these  people  would  have  avoided \nany  number  of  homicides  of  which  they  have  been  guilty  by  their  rashness. \nIn  the  meantime,  since  they  have  no  consciences,  what  can  one  do  but  let  them \npose  as  sham  physicians  ?  But  whoever  wishes  to  be  a  true  physician  must \nhunt  out  the  \\irtues  of  the  elements  in  natural  things.  There  he  will  find, \nnot  only  truth,  but  how  to  cure  his  patients.  There  are,  then,  two  kinds  of \nembryonated  sulphur,  one  fixed,  but  made  volatile,  the  other  pure  fire.     That  is' \n\n\n272      The  Hermetic  and  Alchemical   Writings  0/  Paracelsus. \n\nto  say,  one  is  living  fire,  the  other  insensible  fire.  Each,  however,  the \nsensible  as  well  as  the  insensible,  has  a  like  consummation,  the  one  in  wood, \nthe  other  in  diseases. \n\nConcerning  Mineral  Sulphur. \n\nThe  following  is  a  brief  dissertation  on  mineral  sulphur.     Of  the  mode \nof  separation  from  its  scoria  it  is  not  necessary  here  to  speak.     This  is  treated \nof  in  the  book  on   \"The   Generation  of  Minerals.\"     It  is  well,    however,    to \nknow  something  of  its  virtues.      It  must   not  be   used  in\"  its   crud^  form   for \nmedicinal  purposes,  but  has  to  be  separated  from  its  faces.      In  this  way  it  is \na  remarkable  medicine,  if  it  be  raised  in  the  second  or  third  degree  from  aloes \nand  myrrh.      It  is  an  excellent  preservative  in  the  plague,   in   pleurisy,    in   all \nabscesses  and  putridities  of  the  body.     Taken  in  the  morning  it  prevents  the \npestilence  for  that  day,  or  pleurisy,  or  abscesses,  especially  if  it   be  prepared \naccording  to  the  following  prescription.      Rec.    Of  purified  sulphur  as  above \ndescribed,. Ix.  ;  of  Roman  myrrh,  ji.  and  a  half;  best  aloes  [aloe  eputtciis),  l\\. ; \noriental  saffron,    Jss.   (half).     Mix  and   make   into  a  powder.     Moreover,   if \nit  be  elevated  several  times  from  vitriol  (the  oftener  the  better),    it  then   takes \ninto  itself  the  essence  and  virtues  of  vitriol.      In  this  way  it  is  a  preservative \nin  all  fevers,  and  a  curative  in  every  kind  of  cough,  whether  recent  or  of  long \nstanding.      It  is  also  a  preservative  against  the  falling  sickness,  and  a  curative \nin  childhood.      If  it  be  taken  daily  it  preserves  the  health,  and  prevents  any- \nthing untoward  from  happening.     In  business  and  commerce  it  is  a  corrective \nof  wine,  so  that  it  remains  sound  and  uncorrupted,  and  is  wholesome  for  those \nwho  drink  it.     It    must    not,    however,  be  used  in  a  crude  state.     It  is  so \npowerful  a  preservative  for  wine  that  it  leaves  nothing  impure  in  the  wine,  but \ndrives  it  all  out.      If  wine  is  treated  herewith  it   does  not   produce  gravel  or \ncalculus,    apoplexy,    abscesses    of    any    kind,    fluxions,   coughs,  fevers,    etc. \nNothing  can  be  found  like  it,  or  of  equal    efficacy  with    it,  when  it  is  pre- \npared.     It  is  not  without  reason,  therefore,  that  I  here  sound  its   praises.      If \none  had  time,  a  very  few  pages  of  this  our  writing  would  suffice  to  establish \nthis  point  in  discussion  with  the  academic  doctors.     Pearls  are  not  to  be  cast \nbefore  swine  ;  and  these  would  rather  see  people  sicken  and  die  than  yield  a \njot  of  their  opinion,  although  they  are  not  able  to  be  of  the  slightest  use  to  the \nsick.     But  to  return  to  mineral  sulphur  :  observe  once  more   that  it  must  not \nbe  used  in  a  crude  state,  but  prepared.     The  more  carefully  it  is  prepared,  the \nbetter  it   turns   out  ;    at    length    it    throws    off  all    its   dregs    and    poisonous \ncharacter,  and  everything  in  it  that  is  useless  retires  from  it  ;  what  remains  is \na  pearl  of  price  and  the  most  desirable  of  medicines. \n\nCrude  sulphur  has  the  property  of  bleaching  red  colours  with  its  fumes. \nIt  turns  red  roses  into  white  ones.  If  it  be  used  medicinally  in  an  elevated \nstate  it  produces  whiteness,  but  only  externally.  Moreover,  it  should  be \nobserved  that  there  are  several  kinds  of  sulphur,  differing  in  colour.  There \nis,  for  instance,  the  yellow,  the  yellowish,  that  which  is  red  in  a  greater  or \n\n\nConcerning  Sulphur.  273 \n\nless  degree,  purple,  black,  white,  ash-coloured  ;  but  of  these  colours  none  is \nany  use  except  the  yellow. \n\nThe  more  yellow  sulphur  is,  and  the  more  it  inclines  to  gold  colour,  the \nbetter  and  more  wholesome  it  is.  The  others  contain  a  good  deal  of  arsenic, \nrealgar,  etc.,  and  so  are  avoided  in  medicine.  But  so  far  as  concerns \nalchemy,  these  others  are  better  on  account  of  the  ingress  which  they  have \nthrough  such  spirits  of  realgar. \n\nMoreover,  it  is  worth  mentioning  that  this  sulphur  removes  skin  diseases \nand  other  external  affections  of  the  body.  In  these  cases  the  coloured \nsulphurs  are  better  than  the  yellow,  on  account  of  their  subtle  arsenical \nspirits.  If  these  sulphurs  are  sublimated  with  vitriol,  alum,  sal  gemmae,  sal \nplumosum,  etc.,  several  times,  they  become  so  subtilised  that  they  completely \neradicate  skin  disease  and  ring-worm.  This  treasure  is  so  precious  because \nit  removes  externally  those  blemishes  which  have  an  internal  origin.  As  the \nmagnet  attracts  iron  to  itself,  so  that  it  moves  from  its  position  and  does  not \nremain  where  it  was,  so  here  are  magnetic  powers  which  cannot  be  altogether \nexplained.  A  single  experiment  in  the  Vulcanic  art  opens  up  these  marvels  of \nNature. \n\nGod  has  supplied  medicine  in  sufficient  quantity.  The  blindness  lies  in \nthe  fact  that  no  one  attempts  their  preparation,  so  that  the  useless  may  be \nseparated  from  what  is  useful.  They  think  it  suffices  if,  like  apothecaries, \nthey  jumble  a  lot  of  things  together  and  say  \"Fiat  unguentum.\"  This  has \nbeen  so  far  esteemed  learning  :  and  the  world  has  returned  to  such  a  condition \nthat  medicine  is  mere  trifling,  and  not,  as  it  once  was,  an  art  or  a  science. \nIt  is  not  the  artists  in  medicine,  but  the  mere  sophists,  who  have  the  pre- \neminence. Vet,  if  medicine  were  handled  by  artists,  a  far  more  healthy \nsystem  would  be  set  on  foot.  Note,  then,  with  regard  to  sulphur,  that  when \nit  is  granulated  it  is  a  most  useful  medicine  for  man,  not,  indeed,  taken \ninternally,  but  exhibited  externally,  even  in  the  form  of  fumes.  In  this  way, \nas  we  have  said,  it  preserves  and  conserves,  with  the  addition  of  some  grains \nof  juniper,  rosemar}',  etc. \n\nConcerning  Metallic  Sulphur  :  that  is,  Sulphurs  prepared  from  the \n\nEntire  Metals. \n\nAlchemy  has  devised  certain  arts  and  modes  whereby  metals  are  drawn \nout  of  their  bodies,  so  that  they  are  no  longer  metals  but  a  certain  destroyed \nmatter  which  has  lost  its  former  condition.  On  this  subject  it  should  be \nremembered  that  every  metal  is  made  up  of  three  constituents,  salt,  sulphur, \nand  mercur}-.  Since  these  three,  then,  are  the  primal  material  of  the  metals, \nit  follows  from  hence  that  these  three  can  be  destroyed  and  dissolved  and  so \nsubjected  to  art,  that  they  can  be  reduced  to  another  essence  and  transmuted. \nThis  destruction  having  been  made,  the  three  primals  can  be  still  further \nseparated  by  art,  so  that  the  sulphur  remains  solitary  and  by  itself,  as  does \nthe  salt,  and  the  mercurv  respectively.     We  will  speak  here  of  the  sulphur, \n\nT \n\n\n274     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nleaving  the  other  two  on  one  side.  Sulphur  is  separated  from  other  metals  in \nthis  very  way.  Whatever  forces  I  have  assigned  to  sulphur  generally,  these \nalso  exist  in  the  metallic  sulphurs  ;  and  the  more  so  because  the  metal  has \nacquired  a  special  nature  from  that  which  makes  it  a  metal.  Of  these  virtues \nsome  are  conferred  on  sulphur,  so  that  the  metallic  is  more  excellent  and \nmore  noble  than  other  sulphurs.  And  the  physician  ought  to  know  that  all \nthe  virtues  of  sulphur  are  present  in  this  kind  of  sulphur,  graduated  to  their \nvery  highest  degree  (if  I  may  so  say),  and  endowed  with  the  condition  of  the \nmetal.  Hence,  sulphur  acquires  from  gold  the  virtues  of  gold,  from  silver  the \nvirtues  of  silver,  from  iron  the  virtues  of  iron.  Whatever  iron  does,  what- \never the  crocus  of  Mars  does,  whatever  the  topaz  of  iron  does,  all  these  same \nthings  the  sulphur  of  iron  does.  In  like  manner  is  it  with  the  sulphur  of \ncastrum,  of  lead,  and  of  other  metals.  Every  physician,  therefore,  should \nget  possession  of  these  sulphurs.  The  dose  of  them  is  small,  but  the  effect  is \nmarked.  These  should  convince  the  physician  that  God  has  set  a  remedy \nover  against  every  disease.  It  this  be  true,  the  physician  should  be  produced \nby  magic,  whereby  he  may  understand  all  the  secrets  of  Nature.  Thus  it  will \nbe  made  clear  that  Nature  has  such  resources  as  to  heal  even  the  lepers.  The \nphj'sician  who  is  unacquainted  with  magic  is  a  mere  tyro,  and  will  remain \nsuch  so  long  as  he  lives.  It  is  a  difficult  matter  to  have  understood  medicine, \nand  to  have  visited  its  innermost  shrines,  at  all  events  for  those  who  are  un- \nacquainted with  the  Cabbala  and  with  magic. \n\nConcerning  the  Alchemical  Virtues  of  Sulphur  :  and  First  Concerning \n\nEmbryonated  Sulphur. \n\nThe  extraction  of  embryonated  sulphur  is  brought  about  by  sublimation, \nand  sometimes  by  descent,  if  the  sulphur  be  properly  ripened  and  there  be  a \nplentiful  supply,  without  the  admixture  of  other  bodies.  Sometimes,  if  it  be \ntoo  subtle,  it  will  not  admit  of  sublimation  or  descension,  but  must  be  ex- \ntracted with  strong  waters,  so  that  by  means  of  other  bodies  it  may  be \nreduced  to  water  and  then  coagulated  again  from  the  water.  There  are  many \nkinds  of  these  strong  waters,  which  we  will  not  recount  here,  but  they  should \nbe  of  such  a  kind  as  not  to  take  away  or  change  the  power  of  the  sulphur. \nFor  if  they  be  extracted  by  art,  according  to  their  own  concordance,  they  will \nnot,  indeed,  be  golden,  but  in  alchemy  they  will  be  very  convenient  sulphurs \nfor  other  preparations.  They  admit  of  fixation,  and  so  produce  in-  cements  a \nvolatile  subtle  gold  in  metals,  in  such  a  way  that  they  bear  separation  in \nstrong  waters  and  put  forth  their  gold.  Otherwise,  from  this  sulphur  nothing \ncan  be  hoped  for  in  alchemy,  unless  it  be  extracted,  according  to  its  con- \ncordance, from  those  things  in  which  it  is  latent,  and  afterwards  be  fixed.  If, \nas  is  often  the  case,  it  contains  gold,  that  is  discovered  by  fulmination.  It  is \nlikewise  so  fixed  for  retaining  all  volatile  gold  that  it  cannot  otherwise  be  re- \nstrained, nor  is  it  taken  in  separation  on  account  of  its  tenuity  of  subtle  corpor- \nality.    Many  processes  have,  indeed,  been  tried  for  making  a  tincture  out  of. \n\n\nConcerning  Sulphur.  275 \n\nsulphur.  These  have  not  succeeded,  because  there  is  no  tincture  in  it.  It  is, \ntherefore,  labour  in  vain.  Unless  gold  were  contained  therein,  nothing  can  be \nsought  there,  nor  ought  it  to  be  attempted  that  gold  should  be  produced  in \nother  bodies.  There  is  none  of  a  silver  character,  onlj'  golden,  and  one  kind \nmore  so  than  another.  As  far  as  concerns  antimony,  red  talc,  gold,  marcasite, \netc.,  they  are  rarely  deficient  in  gold.  Whoever  wishes  to  treat  this,  let  him \ntake  care  to  separate  the  sulphur  so  subtly  that  nothing  shall  depart  from  the \ngold.  And  unless  God  opposes  (for  He  does  not  wish  all  to  be  rich,  and \nHimself  knows  the  reason  why  goats  have  not  longer  tails),  much  could  be \nhere  imparted  in  few  words.  But  since  riches  lead  the  poor  man  astray,  and \ntake  away  his  modesty  and  humility,  adding  haughtiness  and  pride  in  their \nplace,  therefore  it  is  better  to  be  silent  and  let  these  people  remain  poor. \n\nConcerning  Mineral  Sulphur. \n\nNext  in  order  I  will  impart  to  you  some  marvels,  though  I  am  aware \nthat  this  discourse  concerning  the  wonderful  use  of  sulphur  in  alchemy  will  be \nunacceptable  to  many.  It  is  known  to  all  that  the  spirit  of  the  sciences  does \nnot  take  holiday,  but  works  constantly  and  unremittingly,  that  it  may  hunt \nout  and  discover  those  facts  in  the  secret  things  of  Nature  which  God  has \nhidden.  With  this  spirit  there  goes  together  for  the  most  part  another  bad \nand  false  spirit,  not  only  in  this  art,  but  in  others  too,  even  those  which  regard \nthe  soul.  But  concerning  this  false  spirit  I  keep  silence.  The  devil,  indeed, \nmixes  himself  up  i^n  all  matters,  but  I  make  no  remark  on  his  deceits.  For \nthe  sake  of  this  mineral  sulphur  the  alchemical  art  has  made  many  attempts \nto  form  something  from  it  which  shall  be  more  than  sulphur.  Now  this  itself \nis  a  miracle \u2014 to  make  something  more  out  of  a  thing  than  the  thing  of  itself \nis.  This,  however,  God  has  allowed  to  be  done  by  art.  Now,  since  this \nwould  be  the  ver)-  potency  of  art,  the  great  Master  of  the  art  Himself  has,  by \nsuperintending  the  art,  made  experiment  as  to  what  can  be  formed  from \nsulphur,  and  how  ;  something  which  is  not  in  the  sulphur  itself,  but,  however, \ncan  be  obtained  from  it.  The  woman  by  herself  cannot  beget  children,  but \nshe  begets  them  with  the  man.  If  this  begetting  is  to  be  accomplished  it \nmust  be  by  means  of  two.  Here  art  is  the  man  and  the  father  who  brings  all \nthings  to  perfection.  But  now  that  stage  of  the  operation  has  been  reached \nwhen  the  spirit  of  transmutation  has  given  its  prescription  for  making  the \nliver  or  lung  from  the  oil  of  flax  and  sulphur.  The  distillation  of  this  liver  or \nlung  is  manifold.  But  it  is  found  out  by  operating  that  this  liver  is  given  by \nmilk,  which  differs  in  no  respect  from  common  milk,  but  is  thick  and  fat.  It \nalso  gives  a  red  oil,  like  blood.  This  milk  and  that  blood  have  not  con- \nfounded their  colour  and  essence  in  the  process  of  distillation,  but  these  have \nremained  distinct  and  separate,  the  white  subsiding  to  the  bottom  and  the  red \nascending  to  the  top.  Art,  it  is  true,  has  urgently  sought  to  form  silver  out \nof  the  white  or  the  milk  and  gold  out  of  the  red.     But  I  am  certain  that  this \n\nhas  never  been  able  to  be  done,   either  by  the  ancients  or  by  those  of  more \n\nT2 \n\n\n2/6      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nrecent  times.      I  say,   therefore,   that   the  milk  is   dead,    and  nothing  is  con- \ntained in  it. \n\nBut  concerning  this  red  oil,  which  gives  the  liver-mark.  Any  crystal \nor  beryl  which  has  been  previously  well  polished,  if  it  be  placed  in  this \noil  for  some  time,  namely,  for  three  years,  becomes  a  jacinth.  If  there \nbe  placed  in  it  a  ruby  which  is  not  highly  graduated,  in  a  space  of  nine \nyears  it  becomes  so  clear  and  bright  that  it  shines  in  the  darkness  like \na  burning  coal,  and  can  be  seen  everywhere.  This  has  been  proved  experi- \nmentally. Alchemists,  indeed,  have  tried  to  make  a  carbuncle  of  it  by  placing \na  jacinth  of  good  quality  for  some  time  in  the  oil.  But  my  experience \nsays  that  this  cannot  be  done.  And  this  colouring  does  not  take  place \nonly  in  the  ways  that  have  been  mentioned;  but  the  same  oil  tinges  a \nsapphire  also  a  blue  colour,  mixed  with  green.  In  the  same  way  it  colours \nother  gems.  Over  glass  and  similar  substances  it  has  no  power.  But  it  so \nexalts  gems  that  they  attain  their  highest  degree  of  excellence,  a  higher  one, \nindeed,  than  that  to  which  they  could  be  exalted  by  Nature.  Concerning  other \ngradations  and  colourings  of  gems  nothing  more  has  been  heard  or  written  than \nthat  the  red  blood  of  sulphur  colours  and  tints  them.  And  here  observe  that \nall  silver,  if  it  be  placed  therein  and  left  for  a  due  time,  by-and-bye  grows  black, \nand  deposits  a  calx  of  gold,  which  until  the  proper  season  is  not  fixed,  but  is \na  volatile  and  immature  substance.  If,  however,  it  reaches  its  proper  limit, \nby  its  own  despatch  it  hastens  on  other  things,  about  which  I  must  not  say \nmore  here.  So,  then,  remark  concerning  sulphur,  that  if  it  be  duly  graduated, \nthe  more  subtle,  beautiful,  high,  and  quick  in  operation  it  is,  the  higher  and \ngreater  will  be  the  result.  In  this  way  metals  and  stones  are  formed.  Let \nhim  w-ho  is  about  to  make  the  attempt  not  think,  but  be  sure,  that  he  can  do \nit.  For  this  is  the  most  perilous  work  of  all  in  alchemy,  needing  for  its \naccomplishment  great  experience  and  continual  practice.  It  should  not  depend \non  mere  hearsay,  but  on  manifold  practice.  Of  the  virtues  themselves  and \nhow  they  are  graduated,  I  cannot  say  anything.  I  speak  of  the  colourings \nonly,  that  they  should  be  exalted  to  the  highest  degree.  But  that  this  should \ntake  place  in  colours  I  do  not  think  possible.  This  is  a  tincture  not  of  virtue, \nbut  of  mere  colour. \n\nConcerning  the  Use  of  Sulphur  of  the  IMetals  in  Alchemy. \n\nI  have  several  times  in  this  chapter  mentioned  sulphur  prepared  from  the \ndecomposed  metals,  and  added  something  as  to  their  use  in  medicine.  So  far \nas  relates  to  alchemy,  I  would  have  you  know  that  many  have  tried  to  extract \nfrom  it  a  tincture  with  which  they  should  change  things  from  one  tint  to \nanother.  This  has  not  been  successful,  for  a  reason  not  to  be  mentioned  here. \nBut  whoever  has  the  sulphur  of  gold  can  by  means  thereof  graduate  other  gold \nfrom  24  to  36  grains  or  more,  so  that  gold  cannot  mount  any  higher,  whilst \nit  abides  and  remains  in  antimony  and  quartarium.  But  the  sulphur  of  silver, \ntoo,  so  exalts  silver  in  its  whiteness,  that  if  copper  and  silver  are  mixed  in \n\n\nConcerning  Sulplnir.  277 \n\nequal  proportions,  they  cannot  be  discriminated  by  the  needle  or  the  Lydian \nstone,  but  both  seem  to  be  equally  pure  and  choice  silver.  In  the  same  way, \nby  the  sulphur  of  copper,  the  metal  copper  can  be  brought  to  such  a  state  that \nit  is  proof  against  lightning,  even  though  it  be  not  graduated,  and  retains  its \nown  colour.  From  the  sulphur  of  Mars  is  made  the  best  and  most  excellent \nsteel.  From  the  sulphur  of  Jove,  the  best  tin,  which  will  bear  the  lightning. \nFrom  the  sulphur  of  Saturn  is  made  fixed  Saturn,  which  gives  neither  white \nlead,  nor  minium,  nor  any  other  spirit.  The  sulphur  of  quicksilver  reduces \nquicksilver  to  such  a  point  that  it  can  be  wrought  with  the  hammer,  and  bears \nthe  fire  as  well  as  copper  does.  The  ashen  fire,  however,  it  does  not  bear. \nThis  is  the  power  exercised  by  the  sulphur  of  the  metals  over  its  own  special \nmetals.  This  is  per  se.  If  the  sulphur  of  gold  is  applied  to  silver  it  colours  it, \nbut  has  no  power  of  fixation  ;  and  this  is  always  the  case  with  the  transmut- \nation of  sulphur  into  some  other  metal. \n\nSo  far,  then,  you  have  learnt  how  many  kinds  there  are,  and  what  are  the \nnature,  properties,  and  essence  of  sulphur.  Whoever  wanted  to  say  all  that \ncan  be  said  about  sulphur  would  consume  a  great  deal  of  paper.  The  subject \ndemands  a  careful  workman,  a  ready  and  skilled  artist,  one  who  does  not \nshout  or  traffic  in  trifles,  who  does  not  deal  with  his  art  by  mouth  and  tongue \nonly,  but  puts  it  to  the  test  of  work  itself.  Miracles  will  abound  for  such  an \none.  He  who  knows  nothing  about  sulphur  is  a  man  of  no  worth,  unskilled \nboth  in  philosophy  and  medicine,  and  conscious  of  none  of  Nature's  secrets. \n\n\nAPPENDIX     IV \n\n\nTHE    MERCURIES    OF    THE    METALS. \n\nIN  the  year  1582  an  octavo  edition  of  the  Archidoxorum  Libri  Decern  was \npublished  in  Latin  at  Basle,  and  included  several  other  treatises  of \n^reat  importance,  some  of  which  are  absent  from  the  Geneva  folio. \nAmong  these  there  is  one  upon  the  Mercuries  of  the  Metals,  which  fills  a \nsomewhat  curious  lacuna  in  the  writings  of  Paracelsus,  as  there  is  no  other \nextant  work  attributed  to  him  which  treats  individually  of  Mercury,  while \nconcerning  Salt  and  Sulphur  there  is  an  abundance  of  material  which  not  a \nlittle  embarrasses  selection,  It  is  entirely  devoted  to  experiments,  and  it  will \nbe  consequentlv  of  the  more  value  to  practical  students  of  early  chemistry. \n\n.\\  Little  Book  con'cerni.ng  the  Mercuries  of  the  Met.vls,  bv  the  Gre.\\t \n\nTheophr.\\stus  Paracelsus,  most  Excellent  Philosopher \n\nAND  Doctor  of  both  Faculties. \n\nExtract  aquafortis  out  of  4  lbs.  of  salt  nitre,  with  3  lbs.  of  green  vitriol, \nlii.  of  alum,  and  Bi.  of  sal  ammoniac.  After  it  has  subsided  with  a  little \ncopper,  dissolve  in  this  water  \u00a71.  of  crude  sal  ammoniac,  which  has  pre- \nviously been  slightly  pounded.  Let  there  be  hence  produced  aqua  regis \nthrough  V.  In  this  water  dissolve  gii.  of  gold,  which  has  previously  been \nwell  and  most  exactly  purged  by  antimony.  .After  the  dissolution  has \ntaken  place  let  the  calx  subside  ;  effect  separation  by  drawing  off  the  aqua- \nfortis ;  and  then  reduce  the  calx  by  washing  to  a  sweet  condition.  For  this \npurpose  wash  six  or  seven  times  with  sweet  water  until  no  sharpness  of  the \naquafortis  any  longer  remains.  Subsequently  dry  the  calx  over  a  slow  fire, \nweigh  it,  and  you  will  find  that  a  third  part  of  the  weight  has  been  extracted. \nThereunto  add  an  equal  proportion  of  very  finely  pounded  sulphur,  a  double \nquantitv  of  vitriol,  and  white  calcined  tartar  to  the  weight  of  all  the  aforesaid \nthings.  Pound  all  of  them  very  finely,  place  in  a  glass  vessel,  and  pour  upon \nthe  top  exceedingly  strong  vinegar,  together  with  salt  water,  so  that  aqueous \nmatter  may  swim  upon  the  top  to  the  height  oi  two  fingers,  more  or  less. \nSeal  the  vessel  effectually,  and  place  it  in  a  cupel,  or  alchemistic  furnace,  for \nthirty  days.  The  furnace  must  not  be  of  sufiicient  heat  to  burn  the  finger \nwhen  placed  therein.  At  the  expiration  of  the  time  specified  break  the  glass, \nwhen  the  matter  will  be  in  the  form  of  washed  silver,  or  calx  of  silver  which \n\n\nThe  Mercuries  of  the  Metals.  279 \n\nis  friable  into  small  grains.  Mercury,  meanwhile,  is  not  visible.  Therefore \nplace  the  said  matter  in  a  mortar,  and  pound  with  a  wooden  pestle,  for  Mer- \ncur)'  is  compelled  by  pounding.  Let  this  process  continue  until  Mercury  shall \nbecome  complected,  and  a  live  matter,  or  bod)-,  shall  have  been  produced. \nNevertheless,  it  is  not  so  quickly  produced  or  composed  as  Mercury  of  Saturn. \nNext  cleanse  the  remaining  matter  with  fresh  and  clear  water  ;  dry  it  perfectly  ; \nand  you  will  have  Mercury  of  the  Sun,  when  the  gold  will  be  no  longer  fixed \nbut  voluble,  and  can  be  sent  through  the  corium,  whereby  any  impurity  which \nmay  chance  to  remain  is  separated. \n\nMercury  of  the  Moon. \n\nLet  silver  be  reduced  to  thin  plates,  in  such  a  wa)'  that  it  may  be  easily \nremoved,  and  at  the  same  time  well  purified.  Sprinkle  one  of  such  plates \nwith  strong  vinegar,  and  set  aside  in  a  humid  place  for  a  short  space  of  time, \nuntil  it  becomes  completely  blue.  Then  dissolve  with  aquafortis  separated \nby  the  separation  of  solution,  and  after  it  subsides,  and  the  aquafortis  has \nbeen  afTused  but  not  sweetened  by  washing,  and  dried  gradually,  pour  vinegar \nagain  upon  the  calx,  and  then  separate  until  the  whole  becomes  completely \nblue. \n\nThen  take  gii.  of  mountain  or  mineral  cinnabar  ground  to  a  very  fine \npowder,  and  afterwards  |i.  respectively  of  calx  of  silver,  cinnabar,  alumen, \nsulphur,  and  vitriol.  When  ground  subtly  place  all  these  in  ajar,  including \nthe  calx  of  silver,  which  ought  to  sink  to  the  bottom.  Furthermore,  cover \nthe  surface  of  the  matter,  or  compound,  at  the  top  of  the  jar,  with  welding \nsand,  such  as  the  workers  in  iron  are  accustomed  to  use.  Afterwards  place \nthis  jar,  mouth  downward,  on  the  top  of  another  jar,  which  must  be  filled \nwith  pure  water,  and  hidden  in-  the  earth  by  descent.  About  the  upper  jar \nkindle  a  slow  fire,  and  increase  it  more  and  more  until  the  whole  of  the  said \nupper  jar  shall  become  white  with  heat.  Let  it  cool  a  little,  and  the  Mercury \nof  the  Moon  will  be  found  in  the  lower  jar.  Let  the  jar  remain  for  two  hours, \nmore  or  less,  at  a  white  heat,  and  thus  out  of  gii.  of  the  Moon  is  produced \nsi.  and  a  half  of  Mercury,  which  is  altogether  like  crude  Mercury.  This  is \nagain  pressed  through  the  corium,  so  that  the  pure  may  be  separated  from \nthe  impure. \n\nMercury  out  of  Venus. \n\nTake  copper  reduced  to  thin  plates  and  purged  to  the  utmost  of  all  dross. \nDivide  it  into  small  particles,  and  confect  with  salt  on  a  tigillum,  layer  upon \nlayer.  Seal  the  upper  orifice  of  the  tigillum,  so  that  nothing  may  evaporate. \nPlace  the  said  tigillum  on  the  hottest  part  of  a  brick  furnace  for  nine  da3-s. \nThen  take  out  the  copper,  when  it  will  be  of  red  colour  approaching  black- \nness. Pound  it  with  salt  in  a  mortar  as  soon  as  it  has  been  removed  from \nthe  tigillum.  Macerate  the  powder  in  strong  wine,  and  let  there  be  added \nto  each  5v.  of  subtly  ground  arsenic,  si.  and  a  half  of  copper.  Leave \neach  of  these  together  for  the  space  of  fifteen  days.      Let  the  measure  of  wine \n\n\n28o      The  Hermetic  and  Alchefnical  Writings  of  Paracelsus. \n\nbe  sufficient  to  swim  over  the  powder  to  the  height  of  two  straws.  When \nremoved  there  will  remain  an  excellent,  brilliant,  whitish  calx.  Wash  this \nin  fresh  spring  water. \n\nTake  of  the  Calx,    Jii. \n\nof  Sulphur,   sii. \n\nof  Gluten  of  Sulphur,    Jii. \n\nof  Vitriol     -\\ \n\nof  Arsenic     r     each  5ss. \n\nof  Alum  J \nMix  each  of  these,  when  very  finely  pounded,  with  half  a  measure  of  the  best \nvinegar.  Let  them  all  be  distilled  through  the  alembic  until  no  further  water \ncan  be  extracted.  Then  add  fire,  remove  the  water,  and  there  will  collect  on \nthe  side  of  the  top  of  the  alembic  a  white  powder.  This  is  the  Mercury  of \nVenus.  Sprinkle  this  upon  hot  water,  and  it  will  flow  together.  It  is \nsufficient  if  the  cucurbite  be  at  a  white  heat.  From  one  pound  of  Venus \nVn.  and  a  half  of  Mercury  are  obtained  ;  such  Mercury  is  altogether  thin \nand  subtle,  and  is  so  soluble  that  it  escapes  in  boiling  water.  Wherefore  the \nsaid  water  is  only  tepid. \n\nMercury  out  of  Mars. \n\nReduce  Mars  into  coarse  filings,  but  avoid  chalybs,  wherefore  filings  de \ncalcaribus  are  the  best.  Take  thereof  ten  pounds,  and  sprinkle  well  with  salt \nwater ;  leave  for  ten  days  or  longer \u2014 the  longer  the  better.  Afterwards  wash \nMars  in  such  a  fashion  as  to  avoid  separatnig  the  turbidity.  At  length  the \nwater  becomes  clear,  for  the  turbidity  sinks  to  the  bottom  in  the  form  of  a \nred  viscosity.  Separate  the  water  gradually  by  straining  ;  keep  the  matter  ; \ndry  it  so  that  no  excremental  or  gross  part  may  remain.  Take  of  this  viscid \nmatter  3 v.,  of  pounded  sulphur  Bxxx.,  compound  delicately  to  the  form  of \nfine  flour.  Place  it  in  the  tigillum.  Seal  up  securely,  so  that  nothing  may \nescape,  and  let  the  tigillum  glow  for  an  hour.  Then  let  it  cool,  break  it,  and \na  grey  powder  will  be  found.  Add  thereto  Bi.  of  spume  of  glass,  gss.  of  sal \nammoniac,  and  5v.  of  vitriol.  Place  on  a  smooth  stone  in  a  humid  spot,  and \nthe  water  will  flow  out.  But  leave  it  for  ten  days  ;  crush  it  in  the  hands,  and \nyou  will  have  live  Mercury,  which  is  Mercury  of  Mars.  Out  of  ten  pounds  of \nMars  one  drachm  and  a  half  will  be  obtained.      It  is  black  and  dull  in  colour. \n\nMercury  of  Jupiter. \n\nJupiter  is  calcined  in  the  following  fashion  :  Take  filings  corresponding \nin  grossness  to  the  back  of  a  knife.  Place  in  good  distilled  vinegar  for  twelve \nhours.  Dry,  and  there  will  adhere  a  whitish  cuticle.  Remove  this  carefully \nwith  the  hare's  foot  and  set  it  apart.  Again  moisten,  and  again  dry  the \nfilings  ;  separate  a  similar  cuticle  a  second  time,  and  repeat  this  process  till \nthere  is  enough  of  the  white  calx.  This  take,  and  subject  to  all  the  processes \nto  which  the  Calx  of  Lead  is  subjected,  but  avoiding  the  addition  of  Succinum, \n\n\nThe  Mercuries  of  tlie  Metals.  281 \n\nor  white  vitriol.  Put  green  copper  rust  in  place  thereof,  and  the  work  will  be \naccomplished.  Jupiter  does  not  yield  so  much  Mercury  as  Saturn,  for  one \npound  of  the  metal  produces  less  than  Ivi. \n\nMercury  of  Saturn. \n\nTake  Villarensian  Lead,  or  any  other  in  which  there  is  no  silver,  otherwise \n\nit  must  be  purg'ed  in  the  following  manner  :  If  it  has  been  calcined,  let  the  calx \nboil  for  two  whole  hours  in  a  lixivium  composed  of  willow  ashes,  in  which  have \nbeen  first  dissolved  one  ounce  of  alumen  and  eight  ounces  of  salt.  In  coction \nit  is  purged  of  all  sulphur  and  other  viscous  matter.  Calcine  this  lead  in  the \nfollowing  manner  with  salt  :  Melt  the  lead,  pour  it  into  a  wooden  receptacle, \nmix  it  well  with  common  salt,  and  it  will  be  reduced  to  a  powder  like  sand. \nCleanse  the  salt  away  ten  or  twelve  times,  till  no  saltness  remains  in  the  lead. \nDry  the  calx  gradually  by  continual  agitation.  When  it  has  been  dried, \nproduce  water  as  follows  :  Take  of  white  vitriol,  otherwise  called  succinum, \nfive  ounces,  and  one  measure  of  vinegar,  to  six  pounds  of  calx  of  lead. \nDissolve  the  vitriol  in  vinegar.  Sprinkle  the  calx  of  lead  with  this  water,  or \nperfectly  saturate,  or  so  place  the  calx  in  water  that  it  protrudes  above  it. \nLeave  it  for  thirty-six  hours,  so  that  it  becomes  an  ashen-coloured  powder. \nThen  take  a  light  marble  vessel,  the  larger  the  better.  Put  it  obliquely  in  a \nhumid  place,  or  in  a  wine  cellar,  and  in  front  of  it  so  place  a  wooden \nreceptacle  that  it  will  receive  whatever  shall  flow  out.  Calx  of  lead  may  be \ndissolved  with  three  measures  thereof.  Again  take  this  water  and  add  to  it \na  small  quantity  of  fresh  matter,  which  will  concrete  in  the  form  of  flour  at \nthe  bottom.  Place  it  in  a  similar  marble,  put  a  copper  operculum  over  it,  and \nmake  a  small  charcoal  fire  at  the  top  of  the  operculum.  When  the  said \nmatter  receives  the  heat  Mercury  comes  forth  ;  the  fire  is  preserved  in  good \norder  and  grade  until  no  more  of  the  calx  of  lead  remains.  Therefore, \nMercury  of  Saturn  which  flows  into  that  wooden  receptacle  should  be  well \nwashed  and  purified,  so  that  if  perchance  crude  Saturn  flows  down  at  the \nsame  time,  as  often  happens,  the  same  may  be  separated.  From  ten  pounds \nof  Saturn  are  made  eight  pounds,  and  often  eight  pounds  and  a  half,  of \nMercury.  Note. \u2014 Let  not  the  fire  in  the  operculum  be  too  great  or  fierce,  for \notherwise  much  crude  matter  of  Mercury  will  flow  down  at  the  same  time. \nTo  the  said  marble  apply  a  copper  operculum  corresponding  to  the  size \nof  the  marble,  which  operculum  should  be  at  its  sides  and  ends  of  the  height \nof  a  spithmia,  and  should  be  shaped  like  a  frying-pan.  Let  the  front  part \nbe  open  for  the  passage  of  the  Mercury.  Then  take  greyish  powder  made \nfrom  lead,  together  with  succinous  matter,  and  add  to  it  the  following \nwater  : \n\nTake  of  Alum,   \\\\. \n\nof  Salt  Nitre,   sii-  and  ss. \n\nof  Mountain  Verdigris,   Jss. \n\nof  Rock  Salt,    Eii. \n\n\n282      The  Hermetic  and  Alchemical   Writings  of  Paracelsus. \n\nPound  these  substances  minutely,  saturate  with  stale  wine,  then  distil,  and \nthere  will  proceed  water  of  yellowish  colour  (golden,  or  crocus).  To  this \nwater  add  semi-vitrified  calx  of  lead,  and  the  calx  will  sink  at  the  bottom. \nAfterwards  gradually  pour  off  the  water.  Set  the  same  apart,  because  it \nnever  turns  putrid,  and  a  centenarius  of  fire  should  therefore  be  maintained \nin  an  equal  and  moderate  grade.  If  the  crude  Mercury  flow  forth  at  the \nsame  time,  it  remains  after  passing  through  the  corium,  and  must  be  cooked \nout  from  the  rest,  for  another  confection,  and  thus  thou  hast  Mercury  of \nSaturn  by  the  most  simple  way. \n\n\nAPPENDIX     V. \n\n\nDE    TRANSMUTATIONIBUS    METALLORUM. \n\nIN  the  year  1581  a  Congeries  Paracelsicce  Chemicc  de  Transtnutaiionibus \nMetallorian  appeared  in  octavo  at  Frankfort.  In  the  notes  to  the \nAurora  of  the  Philosophers,  Concer)iing  the  Spirits  of  the  Planets,  and \nelsewhere,  some  references  have  been  already  made  to  this  work,  which  ante- \ndates by  nearly  a  centurj-  the  Geneva  edition  of  the  writings  of  Paracelsus. \nAs  its  title  indicates,  it  attempted  to  collect  and  digest  into  a  single  method- \nical treatise  the  whole  substance  of  alchemy,  as  taught  and  practised  by \nParacelsus.  While  in  many  respects  the  digest  was  passably  well  done,  and \naffords  a  tolerably  representative  notion  of  the  opinions  and  experiments  of \nTheophrastus,  it  is  perhaps  needless  to  say  that,  as  it  was  included  in  the \ncompass  of  a  small  volume,  it  is  really  very  meagre.  There  is,  however,  one \npoint  in  which  it  may  be  of  value  to  the  student.  The  Congeries  is,  in  all \nprobability,  an  adaptation  of  autograph  manuscripts,  and  where  its  readings, \nwhich  is  by  no  means  invariably  the  case,  can  be  distinguished  from  editorial \ninterpolations  and  extensions,  they  may  be  useful  in  so  far  as  they  varj-  from \nthe  readings  of  the  Geneva  folio  and  some  other  less  carefully  supervised \neditions.  Perhaps,  after  all,  the  value,  such  as  it  is,  of  this  point,  is  likelj'  to \nbe  appreciated  only  by  that  very  small  circle  of  readers  who  believe  that  in \nancient  practical  alchemy  there  are  chemical  secrets  hidden  which  are  unknown \nto  the  chemistry  of  to-day.  For  these  the  importance  of  a  perfect  text  of  the \nold  alchemical  processes,  whether  in  the  case  of  Paracelsus  or  in  that  of  any \nother  recognized  master,  is  no  doubt  very  high.  In  the  present  instance,  the \ndifficulty  of  distinguishing  between  the  text  and  its  editor,  in  so  far  as  there \nare  substantial  variations,  makes  it  needless  to  tabulate  the  readings,  and  the \npurpose  of  this  appendix  is  of  a  far  less  pretentious  character.  There  are  a \nfew  paragraphs  in  the  Congeries  vi\\)\\z\\\\  it  has  not  been  found  possible  to  identify \nin  the  collected  editions  of  Paracelsus,  or  at  least  they  offer  very  conspicuous \ndifferences,  and  these  it  is  desirable  to  cite.  The  first  has  regard  to  the \nerection  of  the  philosophical  furnace,  which  The  Aurora  of  the  Philosophers \naffirms  it  is  difficult  to  describe,  at  least  as  regards  its  form,  while  the  specific \ndirection  contained  in  the  third  treatise,  Concerning  the  Spirits  of  the  Planets, \nonly  partially  corresponds  to  what  is  stated  in  the  following  excerpt,  which \nconstitutes  the    fourth  chapter  of  the    Congeries  Paracelsicce  Chemia.     The \n\n\n284      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\neditorial  argument  which  follows  is  also  worth  inclusion,  as  it  is  concerned \nwith  a  matter  which,  in  more  than  one  instance,  must  have  struck  the  reader \nof  the  present  translation,  namely,  that  it  is  not  altogether  easy,  in  every  case, \nto  harmonize  Paracelsus  with  himself. \n\nConcerning  the  Visible  and    Local  Instruments  :    and  first  of \n\nALL    CONCERNING    THE    SpAGVRIC    UtERUS. \n\nBefore  we  come  to  the  matter,  we  must  describe  in  order  all  the  instru- \nments, both  actual  and  local,  which  are  required  in  this  art.  We  have  said \nthat  the  first  actual  instrument  is  the  fire.  The  first  local  instrument  is  the \nfurnace,  designated  by  the  ancients  under  the  alchemical  name  of  athanor. \nThis  takes  the  place  of  the  uterus  in  spagyric  generation. \n\nHermes  Trismegistus,  though  he  was  not  the  inventor  of  this  art,  no  less \nthan  Paracelsus  in  spagyric  medicine,  deserves  to  be  called  its  restorer. \n\nHe  asserts  that  this  spagyric  work,  in  which  human  philosophy  reaches \nits  extreme  point,  originated  in  the  meditative  contemplation  of  the  greater \nworld,  intimating  that  the  spagyric  athanor  ought  to  be  constructed  in  exact \nimitation  of  the  heaven  and  earth.  In  order  to  exercise  the  ingenious  it  will \nnot  be  amiss  to  examine  this  comparison,  and  I  think  I  shall  be  able  thereby \nto  profit  my  readers. \n\nNo  philosopher  will  deny  that  the  sun  generates  a  sun  like  itself ;  but  it \nis  not  every  one  who  will  acknowledge  that  this  fcetus  exists  in  the  centre  : \nleast  of  all  will  those  disciples  of  the  philosophers  who  have  no  other \nknowledge  of  the  Actnsean  fire  than  that  which  comes  from  the  fleshly  eye, \njust  like  rustics  in  this  respect.  This  terrene  sun  of  the  lower,  or  elementary, \nmachinery  is  kindled  by  the  fire  of  the  higher  sun.  Just  in  the  same  way  the \ncentre  of  our  matter  is  kindled  by  the  centre  of  our  world,  or  athanor,  which \nis  a  fire,  discharging  after  a  manner  the  function  of  the  natural  sun. \n\nWho  does  not  see \u2014 I  ask  you,  my  brethren \u2014 that  the  form  of  the  whole \ncreated  universe  has  the  similitude  of  a  furnace,  or,  to  speak  more  respect- \nfully, the  form  of  that  which  contains  the  matrix  of  a  womb \u2014 the  elements, \nthat  is  to  say,  in  which  the  seeds  of  the  sun  and  the  moon,  cast  down  by  the \nstars  in  their  different  influxes,  are  decayed,  concocted,  and  finally  digested  for \nthe  generation  of  all  things  ?  These  things  are  transparently  clear,  I  will  not \nsay  to  philosophers,  but  even  to  boys,  wherefore  we  will  not  insist  upon  them \nfurther. \n\nLet  us  come,  then,  to  the  construction  of  our  athanor. \n\nFirst  let  a  furnace  be  built  seven  spans  in  height,  and  let  the  rounded \ninterior  be  the  height  of  one  span,  the  lower  part  a  little  broader  than  the  upper \npart  inside,  and  let  it  be  polished,  so  that  the  coals,  when  put  in,  may  not \nstick  through  the  roughness  of  the  surface,  but  may  be  able  easily  to  fall  down \nthrough  the  grating  while  they  are  being  burnt.  To  equalise  this  let  there  be \ntwo  or  three  holes,  with  which  two  or  three  lateral  or  uterine  furnaces \u2014 or,  if \nyou  like,  a  single  one \u2014 shall  correspond  :  the  breadth  of  the  mouths  should  be \n\n\nDe    Transmutationibus  Metallorum.  285 \n\nfour  fingers.  To  every  furnace  let  a  brazen  vessel  be  fitted,  and  these  are  to \nbe  filled  with  water.  Let  the  others  be  shut  up  ;  as  the  egg  in  the  hen,  so  is \nthe  glass  in  its  uterus  for  the  work  of  the  magistery.  Then,  when  you  are \ngoing  to  work,  and  all  has  been  carefully  prepared,  having  broken  coals  into \npieces  the  size  of  walnuts,  or  a  little  larger,  fill  up  the  turrets  with  these  and \nkindle  the  fire  at  the  door  beneath  ;  but  let  the  top  be  kept  shut,  so  that  the \ncoals  at  the  top  or  in  the  middle  may  not  be  kindled,  thus  stirring  up  a  heat \nthat  shall  destroy  the  whole  work,  and  burn  everything  together.  When  the \nheat  shall  appear  to  exceed  what  is  proper,  it  can  be  controlled  by  applying  a \nsmall  brick  or  tile  to  the  mouth  ;  on  the  other  hand,  if  it  be  too  slack,  let \nthe  coals  be  stirred  up  with  an  iron  rod  beneath  the  grating.  The  fire  can  be \nstill  more  readily  controlled  by  registers  (which  are  called  governors). \nExperience  teaches  the  uses  of  those  things  which  are  necessary  in  prepa- \nrations before  you  have  arrived  at  this  stage.  The  fire,  then,  having  been \nregulated  to  a  just  proportion,  as  Nature  teaches  in  all  things,  the  heat  will \ncause  a  fermentation,  and  by-and-bye  this  will  affect  the  matter  lying  hid  in \nthe  &g%. \n\nHenceforwards,  just  as  the  sun  in  the  great  universe  shines,  illuminates, \nand  gives  life  to  the  rest  of  the  stars  and  to  the  elements,  so  the  spagyric  fire, \nilluminating  its  athanor,  with  all  the  instruments,  and  warming  the  sea-bath, \nacts  just  like  a  hen  which  hatches  its  animated  Q%^. \n\nBut  I  hear  a  giant  roaring  like  a  lion  against  the  furnace,  and  seeking \nParacelsus  to  devour  him.  \"See,\"  says  he,  \"how  he  contradicts  himself! \nJust  now  he  told  us,  and  that  with  considerable  severity,  not  to  build  a  fire \nwith  coals  ;  now  he  is  teaching  the  use  of  coals  for  this  art  of  his  !  \"  You \nhave  touched  the  matter,  no  doubt,  but  only  in  the  same  way  as  )-ou  have \njudged  that  the  other  writings  of  Paracelsus  are  contradictor)'.  Open  the \nother  eye,  my  one-eyed  friend,  or  you  will  act  the  part  of  a  blind  man  passing \na  judgment  about  colours.  Can  you  not  see  what  is  the  meaning  of  this \nparticle \u2014 simple  and  without  middle  meaning \u2014 added  to  the  interdiction  of \ncoals  ?  Do  you  not  see  how  Paracelsus,  though  dead,  answers  you  and  his \nother  calumniators  in  his  living  works,  saying \u2014 \"  You,  who  adjudge  me  to \nerr,  yourselves  err,  even  when  judged  by  yourselves.  Have  I  not  often \nadmonished  you,  and  those  like  you,  envious  people  that  you  are,  in  almost  all \nmy  works,  not  to  pass  over  even  a  little  word  which  you  have  not  thoroughly \nappropriated,  lest  the  same  thing  happens  to  you,  giants,  fighting  with  my \npigmy  homunculus,  as  formerly  happened  to  Goliath  fighting  with  the  boy \nDavid  ?  Take  care,  I  say,  lest  you  collide  with  this  stone  of  ours  as  the  great \nmysten,',  and  sink  down  with  it  to  the  abyss  whereto  you  would  consign \nme  !  \"  Thus  seems  Paracelsus  to  thunder  forth  in  his  tomb.  We  must  not, \nmy  brothers,  speak  unfairly  of  the  dead,  even  of  those  whose  deserts  were \nsmall.  Let  them  all  remain  at  rest,  and  all  await  their  deeds.  It  is  easy  to \ncarp,  but  to  avoid  judgment  to-day  is  difficult ;  at  the  last  it  will  be  impossible. \nWhat  are  you  which  I  am  not,  or  what  am   1  which  you  are  not  ?     -Again, \n\n\n2  86      Tlie  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nwhat  has  happened  to  both  of  us  save  that  which  may  occur  to  another, \nnamely,  to  err  ?  We  are  all  men  ;  and  error  happens  to  men  more  than  it \ndoes  to  brutes  without  reason,  who  are  stirred  solely  by  the  promptings  of \nNature.  I  confess  that  I  err  in  very  many  things,  and  you  err.  It  is  yours \nto  confess  it,  and  mine  to  admonish,  not  to  judge.  Be  it  your  duty,  as  it  is \nmine,  not  enviously  to  disclose  those  things  of  your  brothers  which  have  not \nbeen  duly  done,  before  that,  with  a  certain  amount  of  modesty,  you  have \nadmonished  him  according  to  the  discipline  of  true  philosophy,  otherwise \nneither  you,  nor  he,  nor  I,  if  we  act  in  a  contrary  manner,  are  worthy  of  the \nname  of  philosophy.  But  this  philosophic  discipline  (alas,  that  it  should \nbe  so  !)  is  impugned  even  by  the  most  learned  :  and  so  much  has  the  dogma \nof  heathen  philosophers  prevailed,  being  at  the  present  day  very  celebrated \namong  these  people,  that  they  do  not  take  a  comprehensive  glance  at  what  is \nwithout  and  within  ;  they  display  nothing  beyond  a  mere  ambition  for  honour \nand  renown.  This  is  the  chief  end  of  their  study' and  toil.  Hence  it  has \ncome  about  that  everybody  tries  to  get  credit  for-  himself  by  tripping  up  or \nblackening  the  character  of  somebody  else.  But  these  wretched  people  do \nnot  consider  that  no  great  ill  can  be  done  which  will  not  incur  a  greater \npunishment  still,  at  least  if  we  are  all  foolish  together,  and  nobody  even \napproaches  wisdom.  Many  are  wise,  a  few  very  wise,  who  still  preserve  no \nmedium.  Let  us  look  to  it,  then,  lest  what  we  parade  as  wisdom  may,  even \nin  this  our  day  and  generation,  be  turned  by  the  good  God  into  open  folly, \nand  that  through  our  own  efforts.  If,  then,  we  have  erred  at  all,  and  our \nown  conscience  tells  us  that  we  have  done  so,  by  which  error  on  our  part  it \nseems  only  too  likely  that  we  may  mislead  others,  let  us  in  the  presence  of \nGod  and  men  retract,  and  that  without  reserve.  The  wisest  of  men  are  ever \nready  to  acknowledge  their  common  error,  but  stubborn  men  and  fools  are \nnot  ready  to  do  this.  Every  made  course  seems  the  straight  road  for  them, \nand  vice  vcrsd. \n\nThe  following  passage  appears  as  a  sequel  to  the  Treasure  of  Treasures, \nwhich,  in  a  somewhat  modified  form,  occupies  the  thirteenth  chapter  of  the \nCongeries.     It  may  be  entitled \n\nThe  Phcenix  of  the  Philosophers. \n\nThe  exposition  of  the  cabalists  has,  under  the  name  of  the  Phcenix,  that \nit  is  the  Flying  Eagle,  whose  feathers  fly  without  the  wind,  and  bear  the  body \nof  the  phcenix  to  its  nest,  in  which  is  nourished  the  element  of  fire.  Its \nyoung  peck  out  their  mother's  eyes  with  their  beak,  and  there  is  produced  a \nwhiteness  in  its  separated  sphere.  In  this  consists  the  life  of  its  heart  and \nthe  balsam  of  its  intestines.  According  to  the  Cabalists  this  refers  to  the \nsulphur  of  cinnabar,  to  which  Paracelsus  alludes.  Very  lately,  when  electrum \nwas  being  treated,  I  referred  the  reader  to  cinnabar,  and  not  without  cause, \nsince  it  has  the  greatest  affinity  therewith.  What  is  cinnabar  but  a  composition \nor  mixture  of  two  minerals,  sulphur  and  quicksilver  ?     What,  too,  is  electrum \n\n\nDe    Transmutationibjts  Metalloy-um.  287 \n\nbut  a  mixture  of  two  or  more,  whether  minerals  or  metals  ?  The  sulphur  of \nSol,  therefore,  joined  artificially  with  philosophic  Mercurj'  of  Luna,\u2014  why \nshould  not  this  be  electrum,  why  not  cinnabar?  Whether  each  is  made  by \nNature  or  by  chemistry,  the  component  parts  do  not  differ. \n\nThe  last  citation  which  it  will  be  necessary  to  make  is  the  fifteenth \nchapter  of  the  Congeries.  It  is  an  exceedingly  concise  abridgment  of  the \nfifth  book  of  the  Archidoxies  as  regards  the  section  on  the  Stone  of  the \nPhilosophers,  and  it  is  inserted  at  this  point  as  an  illustration  of  the  method \nof  the  editor.     It  is  called \n\nA  Very  Brief  Process  for  Attaining  the  Stone. \n\nI  neither  am  nor  wish  to  be  a  teacher  or  a  follower  of  that  Stone  which \nis  taught  in  different  ways  by  very  manj'.  Leaving,  therefore,  this  process \nfor  its  attainment,  I  have  proposed  to  describe  in  very  few  words  that  which \nhas  been  discovered  by  me  through  practice  and  experience.  This,  no  less \nthan  the  other,  affects  the  bodies  of  men,  though  it  is  not  prepared  by  the  ' \nsame  process.  Take,  then,  mercury,  otherwise  the  element  of  mercurj^,  and \nseparate  the  pure  from  the  impure.  Afterwards  let  it  be  reverberated  even  to \nwhiteness,  and  sublimate  this  with  sal  ammoniac  until  it  is  resolved.  Let  it \nbe  calcined  and  dissolved  again,  and  digested  in  a  pelican  for  one  month, \nbeing  afterwards  coagulated  into  a  body.  This  is  no  longer  burnt,  or  in  any \nway  consumed,  but  remains  in  the  same  condition.  The  bodies  penetrated \nby  it  are  permanent  in  the  cineritium,  so  that  they  vcannot  be  reduced  to \nnothing  or  be  altered  ;  but  it  takes  away,  as  we  have  often  said,  all  super- \nfluous qualities  both  from  sensible  and  insensible  things. \n\nAlthough  I  have  here  set  down  a  very  brief  way  and  process,  it  requires \nlong  labour,  and  one  that  is  involved  in  many  intricate  circumstances ; \ndemanding,  at  the  same  time,  an  operator  who  is  unassailable  by  fatigue,  and \nin  the  highest  degree  diligent  and  expert. \n\n\nAPPENDIX     VI. \n\n\nTHE    VATICAN    MANUSCRIPT    OF    PARACELSUS. \n\nIN  the  nineteenth  chapter  of  his  Ritiiel  de  la  Haute  Magic,  Eliphas  Levi \nobserves  that  \"amongst  the  rare  and  precious  books  which  contain \nthe  mysteries  of  the  Great  Arcanum,  there  must  be  placed  in  the  first \nrank  the  Chemical  Patlr^vay,  or  Mainial  of  Paracelsus,  which  contains  all  the \nmysteries  of  demonstrative  physics  and  of  the  most  secret  cabala.  This \nmanuscript  work,  unique  and  priceless,  exists  in  the  library  of  the  Vatican. \nA  transcription  of  it  was  made  by  Sendivogius,  and  this  was  made  use  of  by \nBaron  Tschoudj-  for  the  compilation  of  the  Hermetic  Catechism  contained  in \nhis  work  entitled  The  Burning  Star.  This  catechism,  which  we  point  out  to \ninstructed  cabalists,  as  a  substitute  for  the  incomparable  treatise  of \nParacelsus,  contains  all  the  veritable  principles  of  the  great  work,  after  so \nsatisfactory  and  explicit  a  manner  that  a  person  must  be  absolutely  wanting \nin  that  quality  of  intelligence  which  is  requisite  for  ocultism  if  they  fail  to \nattain  the  absolute  truth  when  they  have  studied  it.\"  The  manuscript  to  which \nreference  is  made  in  this  interesting  citation,  is  still  an  unedited  treasure, \nalthough,  as  will  be  seen  in  the  next  appendix,  there  has  been  at  least  one \nManual  attributed  to  Paracelsus,  which  has  been  in  print  for  four  centuries. \nIn  the  absence  of  the  Vatican  treatise,  the  student  who  desires  to  make \nacquaintance  with  a  work  of  Paracelsus  which  adepts  in  the  Art  of  Alchemy \nseem  to  prefer  before  all  published  writings  of  the  same  author,  must  make \nshift  with  the  Hermetic  Catechism,  as  suggested  by  Eliphas  Levi.  He  will \nfind  it  an  exceedingly,  succinct,  and  simple  presentation  of  the  fundamental \nalchemical  theories.  Though  it  may  not  initiate  the  reader,  whatever  the \nquality  of  his  intelligence,  into  the  mystery  of  the  Great  Arcanum,  it  is,  in \nits  way,  very  lucid  and  direct.  Whether  this  merit  belongs  to  Paracelsus  or \nhis  interpreter,  is  an  unprofitable  subject  of  speculation  in  the  absence  of \nthe  original  text,  which  few  persons  have  had  the  opportunity  or  disposition  to \nto  consult.  The  work  of  Baron  Tschoudy  was  published  in  two  volumes  at \nHamburg,  in  17S5,  and  later  on  there  was  another  edition  at  Paris.  Having \nregard  to  its  period,  it  is  a  sensible,  though  somewhat  romantic,  attempt  to \ntrace  back  Free  Masonry  to  its  historical  origin,  while,  over  and  above  this, \nit  constitutes  a  valuable  hand-book  of  the  analogies  which  subsist  between  that \nsystem  and  Hermetic  science,  more  especially  Alchemy.     The  catechism  itself, \n\n\nA    Short   Catechism   of  Alchemy.  289 \n\nwhich  is  tlie  most  important  section  of  the  Burning  Star,  teems  with \nanalogies  of  this  kind,  wiiich,  of  course,  are  the  creation  of  the  editor,  and \nare  suppressed  in  the  translation  which  follows,  in  part  because  they  exceed \nthe  intention  of  the  present  work,  and  in  part  for  other  reasons. \n\n\nA  Short  Catechism  of  Alchemy \n\nFounded  on  the  Manual  of  Paracelsus  preserved  in  the \n\nVatican  Library. \n\nQ.     What  is  the  chief  study  of  a  Philosopher  ? \n\nA.      It  is  the  investigation  of  the  operations  of  Nature. \n\nQ.     What  is  the  end  of  Nature  ? \n\nA.     God,  Who  is  also  its  beginning. \n\nQ.     Whence  are  all  things  derived  ? \n\nA.     From  one  and  indivisible  Nature. \n\nQ.      Into  how  many  regions  is  Nature  separated  ? \n\nA.      Into  four  palmary  regions. \n\nQ.     Which  are  they  ? \n\nA.  The  dry,  the  moist,  the  warm,  and  the  cold,  which  are  the  four \nelementary  qualities,  whence  all  things  originate. \n\nQ.     How  is  Nature  differentiated? \n\nA.     Into  male  and  female. \n\nQ.     To  what  may  we  compare  Nature? \n\nA.     To  Mercury. \n\nQ.     Give  a  concise  definition  of  Nature. \n\nA  It  is  not  visible,  though  it  operates  visibly;  for  it  is  simply  a  volatile \nspirit,  fulfilling  its  office  in  bodies,  and  animated  by  the  universal  spirit \u2014 the \ndivine  breath,  the  central  and  universal  fire,  which  vivifies  all  things  that \nexist. \n\nO.     What  should  be  the  qualities  possessed  by  the  examiners  of  Nature  ? \n\nA.  They  should  be  like  unto  Nature  herself.  That  is  to  say,  they  should \nbe  truthful,  simple,  patient,  and  persevering. \n\nQ.     W^hat  matters  should  subsequently  engross  their  attention  ? \n\nA.  The  philosophers  should  most  carefully  ascertain  whether  their \ndesigns  are  in  harmony  with  Nature,  and  of  a  possible  and  attainable  kind  ;  if \nthey  would  accomplish  by  their  own  power  anything  that  is  usually  performed \nby  the  power  of  Nature,  they  must  imitate  her  in  every  detail. \n\nQ.  What  method  must  be  followed  in  order  to  produce  something  which \nshall  be  developed  to  a  superior  degree  than  Nature  herself  develops  it. \n\nA.  The  manner  of  its  improvement  must  be  studied,  and  this  is  invariably \noperated  by  means  of  a  like  nature.  For  example,  if  it  be  desired  to  develop \nthe  intrinsic  virtue  of  a  given  metal  beyond  its  natural  condition,  the  chemist \nmust  avail  himself  of  the  metallic  nature  itself,  and  must  be  able  to  discrim- \ninate between  its  male  and  female  differentiations. \n\nU \n\n\n290      The  Hermetic  and  Akluiincal   Writings  0/  Paracelsus. \n\nQ.     Where  does  the  metallic  nature  store  her  seeds  ? \n\nA.     In  the  four  elements. \n\nQ.     With  what  materials  can  the  philosopher  alone  accomplish  anything? \n\nA.  With  the  germ  of  the  given  matter  ;  this  is  its  elixir  or  quintessence, \nmore  precious  by  far,  and  more  useful,  to  the  artist,  than  is  Nature  herself. \nBefore  the  philosopher  has  extracted  the  seed,  or  germ,  Nature,  in  his  behalf, \nwill  be  ready  to  perform  her  duty. \n\nQ.     What  is  the  germ,  or  seed,  of  any  substance  ? \n\nA.  It  is  the  most  subtle  and  perfect  decoction  and  digestion  of  the  sub- \nstance itself;  or,  rather,  it  is  the  Balm  of  Sulphur,  which  is  identical  with  the \nRadical  I\\Ioisture  of  Metals. \n\nQ.     By  what  is  this  seed,  or  germ,  engendered  ? \n\nA.  By  the  four  elements,  subject  to  the  will  of  the  Supreme  Being,  and \nthrough  the  direct  intervention  of  the  imagination  of  Nature. \n\nQ.     After  what  manner  do  the  four  elements  operate  ? \n\nA.  By  means  of  an  incessant  and  uniform  motion,  each  one,  according \nto  its  quality,  depositing  its  seed  in  the  centre  of  the  earth,  where  it  is  sub- \njected to  action  and  digested,  and  is  subsequently  expelled  in  an  outward \ndirection  by  the  laws  of  movement. \n\nQ.     What  do  the  philosophers  understand  by  the  centre  of  the  earth  ? \n\nA.  A  certain  void  place  where  nothing  may  repose,  and  the  existence  of \nwhich  is  assumed. \n\nQ.     Where,  then,  do  the  four  elements  expel  and  deposit  their  seeds? \n\nA.  In  the  ex-centre,  or  in  the  margin  and  circumference  of  the  centre, \nwhich,  after  it  has  appropriated  a  portion,  casts  out  the  surplus  into  the \nregion  of  excrement,  scorias,  fire,  and  formless  chaos. \n\nQ.     Illustrate  this  teaching  by  an  example. \n\nA.  Take  any  level  table,  and  set  in  its  centre  a  vase  filled  with  water; \nsurround  the  vase  with  several  things  of  various  colours,  especially  salt,  taking \ncare  that  a  proper  distance  intervenes  between  them  all.  Then  pour  out  the \nwater  from  the  vase,  and  it  will  flow  in  streams  here  and  there  ;  one  will \nencounter  a  substance  of  a  red  colour,  and  will  assume  a  tinge  of  red ;  another \nwill  pass  over  the  salt,  and  will  contract  a  saline  flavour  ;  for  it  is  certain  that \nwater  does  not  modify  the  places  which  it  traverses,  but  the  diverse  charac- \nteristics of  places  change  the  nature  of  water.  In  the  same  way  the  seed \nwhich  is  deposited  by  the  four  elements  at  the  centre  of  the  earth  is  subject  to \na  variety  of  modifications  in  the  places  through  which  it  passes,  so  that  every \nexisting  substance  is  produced  in  the  likeness  of  its  channel,  and  when  a  seed \non  its  arrival  at  a  certain  point  encounters  pure  earth  and  pure  water,  a  pure \nsubstance  results,  but  the  contrary  in  an  opposite  case. \n\nQ.     After  what  manner  do  the  elements  procreate  this  seed  ? \n\nA.  In  order  to  the  complete  elucidation  of  this  point,  it  must  be  observed \nthat  there  are  two  gross  and  heavy  elements  and  two  that  are  volatile  in \ncharacter.     Two.  in  like  manner,  are  dry  and  two  humid,  one  out  of  the  four \n\n\nA    Short   Catechism  of  Alchemy.  291 \n\nbeing  actually  excessively  dry,  and  the  other  excessively  moist.  They  arc  also \nmasculine  and  feminine.  Now,  each  of  them  has  a  marked  tendency  to \nreproduce  its  own  species  within  its  own  sphere.  Moreover,  they  are  never  in \nrepose,  but  are  perpetually  interacting,  and  each  of  them  separates,  of  and  by \nitself,  the  most  subtle  portion  thereof.  Their  general  place  of  meeting  is  in \nthe  centre,  even  the  centre  of  the  Arc/icus,  that  servant  of  Nature,  where \ncoming  to  mix  their  several  seeds,  they  agitate  and  finally  expel  them  to  the \nexterior. \n\nQ.     What  is  the  true  and  the  first  matter  of  all  metals  ? \n\nA.  The  first  matter,  properly  so  called,  is  dual  in  its  essence,  or  is  in \nitself  of  a  twofold  nature  ;  one,  nevertheless,  cannot  create  a  metal  without \nthe  concurrence  of  the  other.  The  first  and  the  palmary  essence  is  an  aerial \nhumidity,  blended  with  a  warm  air,  in  the  form  of  a  fatty  water,  which  adheres \nto  all  substances  indiscriminately,  whether  they  are  pure  or  impure. \n\nO.     How  has  this  humidity  been  named  by  Philosophers? \n\nA.     Mercury^ \n\nQ.     B}'  what  is  it  governed  ? \n\nA.     By  the  rays  of  the  Sun  and  Moon. \n\nQ.     What  is  the  second  matter  ? \n\nA.  The  warmth  of  the  earth \u2014 otherwise,  that  dry  heat  which  is  termed \nSulphur  by  the  Philosophers. \n\nQ.     Can  the  entire  material  body  be  converted  into  seed  ? \n\nA.  Its  eight-hundredth  part  only \u2014 that,  namely,  which  is  secreted  in \nthe  centre  of  the  body  in  question,  and  ma\\-,  for  example;  be  seen  in  a  grain \nof  wheat. \n\nQ.     Of  what  use  is  the  bulk  of  the  matter  as  regards  its  seed  ? \n\nA.  It  is  useful  as  a  safeguard  against  excessive  heat,  cold,  moisture,  or \nariditj',  and,  in  general,  all  hurtful  inclemency,  against  which  it  acts  as  an \nenvelope. \n\nQ.  Would  those  artists  who  pretend  to  reduce  the  whole  matter  of  any \nbody  into  seed  derive  any  advantage  from  the  process,  supposing  it  were \npossible  to  perform  it  ? \n\nA.  None  ;  on  the  contrary,  their  labour  would  be  wholly  unproductive, \nbecause  nothing  that  is  good  can  be  accomplished  by  a  deviation  from  natural \n.methods. \n\nQ.     What,  therefore,  should  be  done  ? \n\nA.  The  matter  must  be  effectively  separated  from  its  impurities,  for \nthere  is  no  metal,  how  pure  soever,  which  is  entirely  free  from  imperfections, \nthough  their  extent  varies.  Now  all  superfluities,  cortices,  and  scorias  must  be \npeeled  off  and  purged  out  from  the  matter  in  order  to  discover  its  seed. \n\nQ.     What  should  receive  the  most  careful  attention  of  the  Philosopher  ? \n\nA.     Assuredly,  the  end  of  Nature,  and  this  is  by  no  means  to  be  looked \n\nfor  in  the  vulgar  metals,  because,  these  having  issued  already  from  the  hands \n\nof  the  fashioner,  it  is  no  longer  to  be  found  therein. \n\nVZ \n\n\n292      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nQ.     For  what  precise  reason  ? \n\nA.  Because  the  vulgar  metals,  and  chiefly  gold,  are  absolutely  dead, \nwhile  ours,  on  the  contrary,  are  absolutely  living,  and  possess  a  soul. \n\nQ.     What  is  the  life  of  metals  ? \n\nA.  It  is  no  other  substance  than  fire,  when  they  are  as  yet  imbedded  in \nthe  mines. \n\nQ.     What  is  their  death? \n\n\\.  Their  life  and  death  are  in  reality  one  principle,  for  they  die,  as  they \nlive,  by  fire,  but  their  death  is  from  a  fire  of  fusion. \n\nQ.     After  what  manner  are  metals  conceived  in  the  womb  of  the  earth  ? \n\nA.  When  the  four  elements  have  developed  their  power  or  virtue  in  the \ncentre  of  the  earth,  and  have  deposited  their  seed,  the  Archeus  of  Nature,  in \nthe  course  of  a  distillatory  process,  sublimes  them  superficially  by  the  warmjh \nand  energy  of  the  perpetual  movement. \n\nQ.  Into  what  does  the  wind  resolve  itself  when  it  is  distilled  through \nthe  pores  of  the  earth  ? \n\nA.  It  resolves  itself  into  water,  whence  all  things  spring  ;  in  this  state \nit  is  merely  a  humid  vapour,  out  of  which  there  is  subsequently  evolved  the \nprincipiated  principle  of  all  substances,  which  also  serves  as  the  first  matter \nof  the  Philosophers. \n\nQ.  What  then  is  this  principiated  principle,  which  is  made  use  of  as  the \nfirst  matter  by  the  Children  of  Knowledge  in  the  philosophic  achievement  ? \n\nA.  It  is  this  identical  matter,  which,  the  moment  it  is  conceived,  receives \na  permanent  and  unchangeable  form. \n\nQ.  Are  Saturn,  Jupiter,  Mars,  Venus,  the  Sun,  the  Moon,  etc., \nseparately  endowed  with  individual  seed? \n\nA.  One  is  common  to  them  all ;  their  differences  are  to  be  accounted  for \nby  the  locality  from  which  they  are  derived,  not  to  speak  of  the  fact  that  Nature \ncompletes  her  work  with  far  greater  rapidity  in  the  procreation  of  silver  than \nin  that  of  gold,  and  so  of  the  other  metals,  each  in  its  own  proportion. \n\nO.      How  is  gold  formed  in  the  bowels  of  the  earth  ? \n\nA.  When  this  vapour,  of  which  we  have  spoken,  is  subhmed  in  the \ncentre  of  the  earth,  and  when  it  has  passed  through  warm  and  pure  places, \nwhere  a  certain  sulphureous  grease  adheres  to  the  channels,  then  this  vapour, \nwhich  the  Philosophers  have  denominated  their  Mercury,  becomes  adapted  and \njoined  to  this  grease,  which  it  sublimes  with  itself;  from  such  amalgamation \nthere  is  produced  a  certain  unctuousness,  which,  abandoning  the  vaporous \nform,  assumes  that  of  grease,  and  is  sublimised  in  other  places,  which  have \nbeen  cleansed  by  this  preceding  vapour,  and  the  earth  whereof  has  con- \nsequently been  rendered  more  subtle,  pure,  and  humid  ;  it  fills  the  pores  of \nthis  earth,  is  joined  thereto,  and  gold  is  produced  as  a  result. \n\nQ.      How  is  Saturn  engendered  ? \n\nA.  It  occurs  when  the  said  unctuosity,  or  grease,  passes  through  places \nwhich  are  totally  impure  and  cold. \n\n\nA   Short  Catechisvi  of  Alchemy.  293 \n\nQ.      How  is  Venus  brought  forth  ? \n\nA.  She  is  produced  in  localities  where  the  earth  itself  is  pure,  but  is \nmingled  with  impure  sulphur. \n\nQ.  What  power  does  the  vapour,  which  we  have  recently  mentioned, \npossess  in  the  centre  of  the  earth  ? \n\nA.  By  its  continual  progress  it  has  the  power  of  perpetually  rarefying \nwhatsoever  is  crude  and  impure,  and  of  successively  attracting  to  itself  all \nthat  is  pure  around  it. \n\nQ.     What  is  the  seed  of  the  first  matter  of  all  things  ? \n\nA.  The  first  matter  of  things,  that  is  to  say,  the  matter  of  principiating \nprinciples  is  begotten  by  Nature,  without  the  assistance  of  any  other  seed  ;  in \nother  words,  Nature  receives  the  matter  from  the  elements,  whence  it  sub- \nsequently brings  forth  the  seed. \n\nQ.     What,  absolutely  speaking,  is  therefore  the  seed  of  things  ? \n\nA.  The  seed  in  a  body  is  no  other  thing  than  a  congealed  air,  or  a  humid \nvapour,  which  is  useless  except  it  be  dissolved  by  a  warm  vapour. \n\nQ.     How  is  the  generation  of  seed  comprised  in  the  metallic  kingdom  ? \n\nA.  By  the  artifice  of  Archeus  the  four  elements,  in  the  first  generation  of \nNature,  distil  a  ponderous  vapour  of  water  into  the  centre  of  the  earth  ;  this \nis  the  seed  of  metals,  and  it  is  called  Mercury,  not  on  account  of  its  essence, \nbut  because  of  its  fluidity,  and  the  facility  witli  which  it  will  adhere  to  each \nand  every  thing. \n\nQ.     Why  is  this  vapour  compared  to  sulphur? \n\nA.      Because  of  its  internal  heat. \n\nQ.  From  vihat  species  of  Mercury  are  we  to  conclude  that  the  metals \nare  composed  ? \n\nk.  The  reference  is  exclusively  to  the  Mercury  of  the  Philosophers,  and \nin  no  sense  to  the  common  or  vulgar  substance,  which  cannot  become  a \nseed,  seeing  that,  like  other  metals,  it  alread)-  contains  its  own  seed. \n\nQ.  What,  therefore,  must  actually  be  accepted  as  the  subject  of  our \nmatter  ? \n\nA.  The  seed  alone,  otherwise  the  fixed  grain,  and  not  the  whole  body, \nwhich  is  differentiated  into  Sulphur,  or  living  male,  and  into  Mercury,  or \nliving  female. \n\nQ.     What  operation  must  be  afterwards  performed  ? \n\n.A.  They  must  be  joined  together,  so  that  they  may  form  a  germ,  after \nwhich  they  will  proceed  to  the  procreation  of  a  fruit  which  is  conformed  to  their \nnature. \n\nQ.     What  is  the  part  of  the  artist  in  this  operation  ? \n\nA.  The  artist  must  do  nothing  but  separate  that  which  is  subtle  from \nthat  which  is  gross. \n\nQ.     To  what,  therefore,  is  the  whole  philosophic  combination  reduced? \n\nA.  The  development  of  one  into  tvio,  and  the  reduction  of  two  into  one, \nand  nothing  further. \n\n\n294      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nQ.     Whither  must  we  turn  for  the  seed  and  life  of  metals  and  minerals  ? \n\nA.  The  seed  of  minerals  is  properly  the  water  which  exists  in  the  centre \nand  the  heart  of  the  minerals. \n\nQ.     How  does  Nature  operate  by  the  help  of  Art  ? \n\nA.  Every  seed,  whatsoever  its  kind,  is  useless,  unless  by  Nature  or  Art \nit  is  placed  in  a  suitable  matrix,  where  it  receives  its  life  bj'  the  coction  of  the \ngerm,  and  by  the  congelation  of  the  pure  particle,  or  fixed  grain. \n\nQ.     How  is  the  seed  subsequently  nourished  and  preserved? \n\nA.      By  the  warmth  of  its  body. \n\nQ.     What  is  therefore  performed  by  the  artist  in  the  mineral  kingdom  ? \n\nA.  He  finishes  what  cannot  be  finished  by  Nature  on  account  of  the \ncrudity  of  the  air,  which  has  permeated  the  pores  of  all  bodies  by  its  violence, \nbut  on  the  surface  and  not  in  the  bowels  of  the  earth. \n\nQ.     What  correspondence  have  the  metals  among  themselves  ? \n\nA.  It  is  necessary  for  a  proper  comprehension  of  the  nature  of  this \ncorrespondence  to  consider  the  position  of  the  planets,  and  to  pay  attention  to' \nSaturn,  which  is  the  highest  of  all,  and  then  is  succeeded  by  Jj,ipiter,  next  by \nMars,  the  Sun,  Venus,  Mercury,  and,  lastly,  by  tiie  Moon.  It  must  be  observed \nthat  the  influential  virtues  of  the  planets  do  not  ascend  but  descend,  and  ex- \nperience teaches  us  that  Mars  can  be  easily  converted  into  Venus,  not  Venus \ninto  Mars,  which  is  of  a  lower  sphere.  So,  also,  Jupiter  can  be  easily  trans- \nmuted into  Mercury,  because  Jupiter  is  superior  to  Mercury,  the  one  being \nsecond  after  the  firmament,  the  other  second  above  the  earth,  and  Saturn  is \nhighest  of  all,  while  the  Moon  is  lowest.  The  Sun  enters  into  all,  but  it  is \nnever  ameliorated  by  its  inferiors.  It  is  clear  that  there  is  a  large  corres- \npondence between  Saturn  and  the  Moon,  in  the  middle  of  which  is  the  Sun  ; \nbut  to  all  these  changes  the  Philosopher  should  strive  to  administer  the  Sun. \n\nQ.  When  the  Philosophers  speak  of  gold  and  silver,  from  which  they \nextract  their  matter,  are  we  to  suppose  that  they  refer  to  the  vulgar  gold  and \nsilver? \n\nA.  By  no  means  ;  vulgar  silver  and  gold  are  dead,  \\\\  hile  those  of  the \nPhilosophers  are  full  of  life. \n\nQ.     What  is  the  object  of  research  among  the  Philosophers? \n\nA.  Proficiency  in  the  art  of  perfecting  what  Nature  has  left  imperfect  in  the \nmineral  kingdom,  and  the  attainment  of  the  treasure  of  the  Philosophical  Stone. \n\nQ.     What  is  this  Stone  ? \n\nA.  The  Stone  is  nothing  else  than  the  radical  humidity  of  the  elements, \nperfectly  purified  and  educed  into  a  sovereign  fixation,  which  causes  it  to \nperform  such  great  things  for  health,  life  being  resident  exclusively  in  the \nhumid  radical. \n\nQ.     In  what  does  the  secret  of  accomplishing  this  admirable  work  consist  ? \n\nK.  It  consists  in  knowing  how  to  educe  from  potentiality  into  activity \nthe  innate  warmth,  or  the  fire  of  Nature,  which  is  enclosed  in  the  centre  of  the \nradical  humidity. \n\n\nA    S/iorf    Cfitechism  of  Alchemy.  295 \n\nQ.  What  are  the  precautions  which  must  be  made  use  of  to  guard  against \nfailure  in  the  work  ? \n\nA.  Great  pains  must  be  taken  to  eliminate  excrements  from  the  matter, \nand  to  conserve  nothing  but  the  kernel,  which  contains  all  the  virtue  of \nthe  compound. \n\nO.     Why  does  tliis  medicine  heal  every  species  of  disease  ? \n\nA.  It  is  not  on  account  of  the  variety  of  its  qualities,  but  simply  because \nit  powerfully  fortifies  the  natural  warmth,  which  it  gently  stimulates,  while \nother  physics  irritate  it  by  too  violent  an  action. \n\nQ.  How  can  you  demonstrate  to  me  the  truth  of  the  art  in  the  matter  of \nthe  tincture  ? \n\nA.  Firstly,  its  truth  is  founded  on  the  fact  that  the  physical  powder,  being \ncomposed  of  the  same  substance  as  the  metals,  namely,  quicksilver,  has  the \nfaculty  of  combining  with  these  in  fusion,  one  nature  easily  embracing  another \nwhich  is  like  itself.  Secondly,  seeing  that  the  imperfection  of  the  base  metals \nis  owing  to  the  crudeness  of  their  quicksilver,  and  to  that  alone,  the  physical \npowder,  which  is  a  ripe  and  decocted  quicksilver,  and,  in  itself  a  pure  fire,  can \neasily  communicate  to  them  its  own  maturity,  and  can  transmute  them  into  its \nnature,  after  it  has  attracted  their  crude  humidity,  that  is  to  say,  their  quick- \nsilver, which  is  the  sole  substance  that  transmutes  them,  the  rest  being  nothing \nbut  scoria;  and  excrements,  which  are  rejected  in  projection. \n\nQ.  What  road  should  the  Philosopher  follow  that  he  may  attain  to  the \nknowledge  and  execution  of  the  physical  work  ? \n\nA.  That  precisely  which  was  followed  by  the  Great  .Architect  of  the \nUniverse  in  the  creation  of  the  world,  by  observing  how  the  chaos  was \nevolved. \n\nQ.     What  was  the  matter  of  the  chaos  ? \n\nA.  It  could  be  nothing  else  than  a  humid  vapour,  because  water  alone \nenters  into  all  created  substances,  which  all  finish  in  a  strange  term,  this  term \nbeing  a  proper  subject  for  the  impression  of  all  forms. \n\nO.     Give  me  an  example  to  illustrate  what  you  have  just  stated. \n\nA.  .\\n  example  may  be  found  in  the  special  productions  of  composite \nsubstances,  the  seeds  of  which  invariably  begin  by  resolving  themselves  into \na  certain  humour,  which  is  the  chaos  of  the  particular  matter,  whence  issues, \nby  a  kind  of  irradiation,  the  complete  form  of  the  plant.  Moreover,  it  should \nbe  observed  that  Holy  Scripture  makes  no  mention  of  anything  except  water \nas  the  material  subject  whereupon  the  Spirit  of  God  brooded,  nor  of  anything \nexcept  light  as  the  universal  form  of  things. \n\nQ.  What  profit  ma^'  tiie  Philosopher  derive  from  these  considerations, \nand  what  should  he  especially  remark  in  the  method  of  creation  which  was \npursued  by  the  Supreme  Being? \n\n.\\.  In  the  first  place  he  should  observe  the  matter  out  of  which  the  world \nwas  made  ;  he  will  see  that  out  of  this  confused  mass,  the  Sovereign  Artist \nbegan  by  extracting  light,  that  this  light  in  the  same  moment  dissolved  the \n\n\n2g6     The  Hermetic  and  Alcliemical  Writings  oj  Paracelsus. \n\ndarkness  which  covered  the  face  of  the  earth,  and  that  it  served  as  the \nuniversal  form  of  the  matter.  He  will  then  easily  perceive  that  in  the \ngeneration  of  all  composite  substances,  a  species  of  irradiation  takes  place, \nand  a  separation  of  light  and  darkness,  wherein  Nature  is  an  undeviating \ncopyist  of  her  Creator.  The  Philosopher  will  equally  understand  after  what \nmanner,  by  the  action  of  this  light,  the  empyrean,  or  firmament  which  divides \nthe  superior  and  inferior  waters,  was  subsequently  produced  ;  how  the  sky \nwas  studded  with  luminous  bodies  ;  and  how  the  necessity  for  the  moon  arose, \nwhich  was  owing  to  the  space  intervening  between  the  things  above  and  the \nthings  below  ;  for  the  moon  is  an  intermediate  torch  between  the  superior  and \nthe  inferior  worlds,  receiving  the  celestial  influences  and  communicating  them \nto  the  earth.  Finally  he  will  understand  how  the  Creator,  in  the  gathering  of \nthe  waters,  produced  dry  land. \n\nQ.      How  many  heavens  can  you  enumerate  ? \n\nA.  Properly  there  is  one  only,  which  is  the  firmament  that  divides  the \nwaters  from  the  waters.  Nevertheless,  three  are  admitted,  of  which  the \nfirst  is  the  space  that  is  above  the  clouds.  In  this  heaven  the  waters  are \nrarefied,  and  fall  upon  the  fixed  stars,  and  it  is  also  in  this  space  that  the \nplanets  and  wandering  stars  perform  their  revolutions.  The  second  heaven  is \nthe  firmament  of  the  fixed  stars,  while  the  third  is  the  abode  of  the  super- \ncelestial  vt-aters. \n\nQ.     Why  is  the  rarefaction  of  the  waters  confined  to  the  first  heaven  ? \n\nA.  Because  it  is  in  the  nature  of  rarefied  substances  to  ascend,  and \nbecause  God,  in  His  eternal  laws,  has  assigned  its  proper  sphere  to  every- \nthing. \n\nQ.     Why  does  each  celestial  body  invariably  revolve  about  an  axis  ? \n\nA.  It  is  by  reason  of  the  primeval  impetus  which  it  received,  and  by \nvirtue  of  the  same  law  which  will  cause  any  heavy  substance  suspended  from \na  thread  to  turn  with  the  same  velocity,  if  the  power  which  impels  its  motion \nbe  always  equal. \n\nQ.     Why  do  the  superior  waters  never  descend  ? \n\nA.  Because  of  their  extreme  rarefaction.  It  is  for  this  reason  that  a \nskilled  chemist  can  derive  more  profit  from  the  study  of  rarefaction  than  from \nany  other  science  whatsoever. \n\nQ.     What  is  the  matter  of  the  firmament  ? \n\nA.  It  is  properly  air,  which  is  more  suitable  than  water  as  a  medium  of \nlight. \n\nQ.  After  the  separation  of  the  waters  from  the  dry  earth,  what  was \nperformed  by  the  Creator  to  originate  generation  ? \n\nA.  He  created  a  certain  light  which  was  destined  for  this  office  ;  He \nplaced  it  in  the  central  fire,  and  moderated  this  fire  by  the  humidity  of  water \nand  by  the  coldness  of  earth,  so  as  to  keep  a  check  upon  its  energy  and  adapt  it \nto  His  design. \n\nQ.     What  is  the  action  of  this  central  fire? \n\n\nA    Short    CaUchisvi   of  Alchemy.  297 \n\nA.  It  continually  operates  upon  the  nearest  humid  matter,  which  it  exalts \ninto  vapour  ;  now  this  vapour  is  the  mercury  of  Nature  and  the  first  matter \nof  the  three  kingdoms. \n\nQ.     How  is  the  sulphur  of  Nature  subsequently  formed  ? \n\nA.     By  the  interaction  of  the  central  fire  and  the  mercurial  vapour. \n\nQ.     How  is  the  salt  of  the  sea  produced? \n\nA.  By  the  action  of  the  same  fire  upon  aqueous  humidity,  when  the \naerial  humidity,  which  is  contained  therein,  has  been  exhaled. \n\nQ.  What  should  be  done  by  a  truly  wise  Philosopher  when  he  has  once \nmastered  the  foundation  and  the  order  in  the  procedure  of  the  Great  .\\rchitect \nof  the  Universe  in  the  construction  of  all  that  exists  in  Nature  ? \n\nA.  He  should,  as  far  as  may  be  possible,  become  a  faithful  copyist  of  his \nCreator.  In  the  physical  chaos  he  should  make  his  chaos  such  as  the  original \nactually  was  ;  he  should  separate  the  light  from  the  darkness  :  he  should  form \nhis  firmament  for  the  separation  of  the  waters  which  are  above  from  the  waters \nwhich  are  below,  and  should  successively  accomplish,  point  by  point,  the  entire \nsequence  of  the  creative  act. \n\nQ.     With  what  is  this  grand  and  sublime  operation  performed? \n\nA.  With  one  single  corpuscle,  or  minute  body,  which,  so  to  speak, \ncontains  nothing  but  faces,  filth,  and  abominations,  but  whence  a  certain \ntenebrous  and  mercurial  humidity  is  extracted,  which  contains  in  itself  all  that \nis  required  by  the  Philosopher,  because,  as  a  fact,  he  is  in  search  of  nothing \nbut  the  true  Mercur)-. \n\nQ.  What  kind  of  mercury,  therefore,  must  he  make  use  of  in  performing \nthe  work  ? \n\nA.  Of  a  mercury  which,  as  such,  is  not  found  on  the  earth,  but  is  ex- \ntracted from  bodies,  yet  not  from  vulgar  mercury,  as  it  has  been  falsely  said. \n\nQ.     Why  is  the  latter  unfitted  to  the  needs  of  our  work  ? \n\nA.  Because  the  wise  artist  must  take  notice  that  vulgar  mercury  has  an \ninsufficient  quantity  of  sulphur,  and  he  should  consequently  operate  upon  a \nbody  created  by  Nature,  in  which  Nature  herself  has  united  the  sulphur  and \nmercury  that  it  is  the  work  of  the  artist  to  separate. \n\nQ.     What  must  he  subsequently  do  ? \n\n\\.     He  must  purify  them  and  join  them  anew  together. \n\nQ.     How  do  you  denominate  the  body  of  which  we  have  been  speaking  ? \n\n.\\.  The  Rude  Stone,  or  Chaos,  or  Iliasle,  or  Hyle \u2014 that  confused  mass \nwhich  is  known  but  universally  despised. \n\nQ.  As  you  have  told  me  that  Mercury  is  the  one  thing  which  the \nPhilosopher  must  absolutely  understand,  will  you  give  me  a  circumstantial \ndescription  ot  it,  so  as  to  avoid  misconception  ? \n\nA.  In  respect  of  its  nature,  our  Mercury  is  dual \u2014 fixed  and  volatile  ;  in \nregard  to  its  motion,  it  is  also  dual,  for  it  has  a  motion  of  ascent  and  of \ndescent;  by  that  of  descent,  it  is  the  influence  of  plants,  by  which  it  stimu- \nlates the  drooping  fire    of  Nature,   and   this    is    its    first  office    pre\\ious    to \n\n\n298      The  Hermetic  and  Alclumical   Writings  of  Paracelsus. \n\ncongelation.  By  its  ascensional  movement,  it  rises,  seeking  to  be  purified, \nand  as  this  is  after  congelation,  it  is  considered  to  be  the  radical  moisture  of \nsubstances,  which,  beneath  its  vile  scorise,  still  preserves  the  nobility  of  its  first \norigin. \n\nQ.  How  many  species  of  moisture  do  you  suppose  to  be  in  each \ncomposite  thing  ? \n\n.A.  There  are  three \u2014 the  Elementary,  which  is  properly  the  vase  of  the \nother  elements  ;  the  Radical,  which,  accurately  speaking,  is  the  oil,  or  balm, \nin  which  the  entire  virtue  of  the  subject  is  resident  \u2014 lastl)-,  the  .Alimentary, \nthe  true  natural  dissolvent,  which  draws  up  the  drooping  internal  fire, \ncausing  corruption  and  blackness  bj- its  humidity,  and  fostering  and  sustaining \nthe  subject. \n\nQ.     How  many  species  of  Mercury  are  there  known  to  the  Philosophers? \n\nA.  The  Mercury  of  the  Philosophers  may  be  regarded  under  four \naspects  ;  the  first  is  entitled  the  Mercury  of  bodies,  which  is  actually  their \nconcealed  seed  ;  the  second  is  the  Mercury  of  Nature,  which  is  the  Bath  or \nVase  of  the  Philosophers,  otherwise  the  humid  radical  ;  to  the  third  has  been \napplied  the  designation.  Mercury  of  the  Philosophers,  because  it  is  found  in \ntheir  laboratory  and  in  their  minera.  It  is  the  sphere  of  Saturn  ;  it  is  the \nDiana  of  the  Wise  ;  it  is  the  true  salt  of  metals,  after  the  acquisition  of \nwiiich  the  true  philosophic  work  may  be  truly  said  to  have  begun.  In  its \nfourth  aspect,  it  is  called  Common  Mercury,  which  yet  is  not  that  of  the \nWilgar,  but  rather  is  properly  the  true  air  of  the  Philosophers,  the  true  middle \nsubstance  of  water,  the  true  secret  and  concealed  fire,  called  also  common \nfire,  because  it  is  common  to  all  minerte,  for  it  is  the  substance  of  metals,  and \nthence  do  they  derive  their  quantity  and  quality. \n\nQ.     How  many  operations  are  comprised  in  our  work  ? \n\nA.  There  is  one  only,  which  may  be  resolved  into  sublimation,  and \nsublimation',  according  to  Geber,  is  nothing  other  than  the  elevation  of  the  dry \nmatter  by  the  mediation  of  fire,  with  adherence  to  its  own  vase. \n\nQ.  What  precaution  should  be  taken  in  reading  the  Hermetic  Philo- \nsophers ? \n\nA.  Great  care,  above  all,  must  be  observed  upon  this  point,  lest  what \nthey  say  upon  the  subject  should  be  interpreted  literalh-  and  in  accordance  with \nthe  mere  sound  of  the  words:  For  the  letter  killeth,  but  the  spirit  giveth  life. \n\nQ.  What  books  should  be  read  in  order  to  have  an  acquaintance  with \nour  science  ? \n\nA.  .Among  the  ancients,  all  the  works  of  Hermes  should  especially  be \nstudied;  in  the  next  place,  a  certain  book,  entitled  The  Passage  of  the  Red  Sea, \nand  another.  The  Entrance  into  the  Promised  Land.  Paracelsus  also  should  be \nread  before  all  among  elder  writers,  and,  among  other  treatises,  his  Chemical \nPathivay,  or  the  Manual  of  Paracelsus,  which  contains  all  the  mysteries  of \ndemonstrative  physics  and  the  mo.st  arcane  Kabbalah.  This  rare  and  unique \nmanuscript  work  exists  only  in  the  X'atican   Library,  but  Sendivogius  had  the \n\n\nA    Short   Catechism  of  Alchemy.  299 \n\ngood  fortune  to  take  a  copy  of  it,  which  has  helped  in  the  illumination  of  the \nsages  of  our  order.  Secondly,  Raymond  Lully  must  be  read,  and  his  Vadc \nMecum  above  all,  his  dialogue  called  the  Tree  of  Life,  his  testament,  and  his \ncodicil.  There  must,  however,  be  a  certain  precaution  exercised  in  respect  to \nthe  two  last,  because,  like  those  of  Geber,  and  also  of  .-Vrnold  de  Villanova, \nthey  abound  in  false  recipes  and  futile  fictions,  which  seem  to  have  been \ninserted  with  the  object  of  more  effcctuallj-  disguising  the  truth  from  the \nignorant.  In  the  third  place,  the  7 iirba  Philosoplioriivi,  which  is  a  collection \nof  ancient  authors,  contains  much  that  is  materially  good,  though  there  is \nmuch  also  which  is  valueless.  Among  mediaeval  writers  Zachary,  Trevisan, \nRoger  Bacon,  and  a  certain  anonymous  author,  whose  book  is  entitled  The \nPhilosophers^  should  be  held  especially  high  in  the  estimation  of  the  student. \nAmong  moderns  the  most  worthy  to  be  prized  are  John  Fabricius,  Fran(jois \nde  Nation,  and  Jean  D'Espagnet,  who  wrote  Physics  Restored,  though,  to  say \nthe  truth,  he  has  imported  some  false  precepts  and  fallacious  opinions  into  his \ntreatise. \n\nQ.     When  may  the  Philosopher  venture  to  undertake  the  work? \n\n.\\.  When  he  is,  theoretically,  able  to  extract,  by  means  of  a  crude  spirit, \na  digested  spirit  out  of  a  body  in  dissolution,  which  digested  spirit  he  must \nagain  rejoin  to  the  vital  oil. \n\nQ.      Explain  me  this  theory  in  a  clearer  manner. \n\n.A.  It  may  be  demonstrated  more  completely  in  the  actual  process  ;  the \ngreat  experiment  may  be  undertaken  when  the  Philosopher,  by  the  medium  of \na  vegetable  menstruum,  united  to  a  mineral  menstruum,  is  qualified  to  dissolve \na  third  essential  menstruum,  with  which  menstruums  united  he  must  wash  the \nearth,  and  then  exalt  it  into  a  celestial  quintessence,  to  compose  the  sulphureous \nthunderbolt,  which  instantaneously  penetrates  substances  and  destroys  tHeFr \nexcrements. \n\nQ.  Have  those  persons  a  proper  acquaintance  with  Nature  who  pretend \nto  make  use  of  vulgar  gold  for  seed,  and  of  vulgar  mercury  for  the  dissolvent, \nor  the  earth  in  which  it  should  be  sown  ? \n\nA.  Assuredly  not,  because  neither  the  one  nor  the  other  possesses  the \nexternal  agent \u2014 gold,  because  it  has  been  deprived  of  it  by  decoction,  and \nmercury  because  it  has  never  had  it. \n\nQ.  In  seeking  this  auriferous  seed  elsewhere  than  in  gold  itself,  is \nthere  no  danger  of  producing  a  species  of  monster,  since  one  appears  to  be \ndeparting  from  Nature  ? \n\nA.  It  is  undoubtedly  true  that  in  gold  is  contained  the  auriferous  seed, \nand  that  in  a  more  perfect  condition  than  it  is  found  in  any  other  body  ;  but \nthis  does  not  force  us  to  make  use  of  vulgar  gold,  for  such  a  seed  is  equally \nfound  in  each  of  the  other  metals,  and  is  nothing  else  but  that  fixed  grain \nwhich  Nature  has  infused  in  the  first  congelation  of  mercury,  all  metals  having \none  origin  and  a  common  substance,  as  will  be  ultimately  unveiled  to  those \nwho  become  worthy  of  receiving  it  b)-  application  and  assiduous  studj-. \n\n\n/ \n\n\n300      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nQ.     What  follows  from  this  doctrine  ? \n\nA.  It  follows  that,  although  the  seed  is  more  perfect  in  gold,  it  mav  be \nextracted  much  more  easily  from  another  body  than  from  gold  itself,  other \nbodies  being  more  open,  that  is  to  say,  less  digested,  and  less  restricted  in \ntheir  humidity. \n\nQ.     Give  me  an  example  taken  from  Nature. \n\nA.  Vulgar  gold  may  be  likened  to  a  fruit  which,  having  come  to  a  perfect \nmaturity,  has  been  cut  off  from  its  tree,  and  though  it  contains  a  most  perfect \nand  well-digested  seed,  notwithstanding,  should  anyone  set  it  in  the  ground, \nwith  a  view  to  its  multiplication,  much  time,  trouble,  and  attention  will  be \nconsumed  in  the  development  of  its  vegetative  capabilities.  On  the  other \nhand,  if  a  cutting,  or  a  root,  be  taken  from  the  same  tree,  and  similarly \nplanted,  in  a  short  time,  and  with  no  trouble,  it  will  spring  up  and  produce \nmuch  fruit. \n\nQ.  Is  it  necessary  that  an  amateur  of  this  science  should  understand \nthe  formation  of  metals  in  the  bowels  of  the  earth  if  he  wishes  to  complete  his \nwork  ? \n\nA.  So  indispensable  is  such  a  knowledge  that  should  anyone  fail,  before \nall  other  studies,  to  apply  himself  to  its  attainment,  and  to  imitate  Nature \npoint  by  point  therein,  he  will  never  succeed  in  accomplishing  anything  but \nwhat  is  worthless. \n\nQ.  How,  then,  does  Nature  deposit  metals  in  the  bowels  of  the  earth, \nand  of  what  does  she  compose  them  ? \n\nA.  Nature  manufactures  them  all  out  of  sulphur  and  mercury,  and  forms \nthem  by  their  double  vapour. \n\nQ.  What  do  you  mean  by  this  double  vapour,  and  how  can  metals  be \nformed  thereby  ? \n\nA.  In  order  to  a  complete  understanding  of  this  question,  it  must  first \nbe  stated  that  mercurial  vapour  is  united  to  sulphureous  vapour  in  a  cavernous \nplace  which  contains  a  saline  water,  w'hich  serves  as  their  matrix.  Thus  is \nformed,  firstly,  the  Vitriol  of  Nature  ;  secondly,  by  the  commotion  of  the \nelements,  there  is  developed  out  of  this  Vitriol  of  Nature  a  new  vapour, \nwhich  is  neither  mercurial  nor  sulphureous,  yet  is  allied  to  both  these  natures, \nand  this)  passing  through  places  to  which  the  grease  of  sulphur  adheres,  is \njoined  therewith,  and  out  of  their  union  a  glutinous  substance  is  produced, \notherwise,  a  formless  mass,  which  is  permeated  b)-  the  vapour  that  fills  these \ncavernous  places.  By  this  vapour,  acting  through  the  sulphur  it  contains, \nare  produced  the  perfect  metals,  provided  that  the  vapour  and  the  locality  are \npure.  If  the  locality  and  the  vapour  are  impure,  imperfect  metals  result. \nThe  terms  perfection  and  imperfection  have  reference  to  various  degrees  of \nconcoction. \n\nQ.     What  is  contained  in  this  vapour? \n\nA.  A  spirit  of  light  and  a  spirit  of  fire,  of  the  nature  of  the  celestial \nbodies,  which  properly  should  be  considered  as  the  form  of  the  universe. \n\n\nA   Short   Catechism   of  Alchemy.  30  r \n\nQ.     What  does  this  vapour  represent  ? \n\nA.  This  vapour,  thus  impregnated  bj'  the  universal  spirit,  represents,  in \na  fairly  complete  way,  the  original  Chaos,  which  contained  all  that  was \nrequired  for  the  original  creation,  that  is,  universal  matter  and  universal  form. \n\nQ.  And  one  cannot,  notwithstanding,  make  use  of  vulgar  mercury  in \nthe  process  ? \n\nA.  No,  because  vulgar  mercury,  as  already  made  plain,  is  devoid  of \nexternal  agent. \n\nQ.  Whence  comes  it  that  common  mercury  is  without  its  external \nagent  ? \n\nA.  Because  in  the  exaltation  of  the  double  vapour,  the  commotion  has \nbeen  so  great  and  searching,  that  the  spirit,  or  agent,  has  evaporated,  as \noccurs,  with  very  close  similarity,  in  the  fusion  of  metals.  The  result  is  that \nthe  unique  mercurial  part  is  deprived  of  its  masculine  or  sulphureous  agent, \nand  consequently  can  never  be  transmuted  into  gold  by  Nature. \n\nQ.     How  many  species  of  gold  are  distinguished  by  the  Philosophers  ? \n\nA.     Three  sorts  : \u2014 Astral  Gold,  Elementary  Gold,  and  Vulgar  Gold. \n\nQ.     What  is  astral  gold  ? \n\nA.  Astral  Gold  has  its  centre  in  the  sun,  which  communicates  it  by  its \nrays  to  all  inferior  beings.  It  is  an  igneous  substance,  which  recei\\-es  a \ncontinual  emanation  of  solar  corpuscles  that  penetrate  all  things  sentient, \nvegetable,  and  mineral. \n\nQ.     What  do  you  refer  to  under  the  term  Elementary  Gold  ? \n\nA.  This  is  the  most  pure  and  fixed  portion  of  the  elements,  and  of  all \nthat  is  composed  of  them.  All  sublunary  beings  included  in  the  three \nkingdoms  contain  in  their  inmost  centre  a  precious  grain  of  this  elementary \ngold. \n\nQ.     Give  me  some  description  of  Vulgar  Gold  ? \n\nA.  It  is  the  most  beautiful  metal  of  our  acquaintance,  the  best  that \nNature  can  produce,  as  perfect  as  it  is  unalterable  in  itself. \n\nQ.     Of  what  species  of  gold  is  the  Stone  of  the  Philosophers  ? \n\nA.  It  is  of  the  second  species,  as  being  the  most  pure  portion  of  all  the \nmetallic  elements  after  its  purification,  when  it  is  termed  living  philosophical \ngold.  A  perfect  equilibrium  and  equality  of  the  four  elements  enter  into  the \nPhysical  Stone,  and  four  things  are  indispensable  for  the  accomplishment  of \nthe  work,  namely,  composition,  allocation,  mixture,  and  union,  which,  once \nperformed  according  to  the  rules  of  art,  will  beget  the  lawful  Son  of  the  Sun, \nand  the  Phoenix  which  eternally  rises  out  of  its  own  ashes. \n\nQ.     What  is  actually  the  living  gold  of  the  Philosophers  ? \n\nA.  It  is  exclusively  the  fire  of  Mercury,  or  that  igneous  virtue,  contained \nin  the  radical  moisture,  to  which  it  has  already  communicated  the  fixity  and \nthe  nature  of  the  sulphur,  whence  it  has  emanated,  the  mercurial  character  of \nthe  whole  substance  of  philosophical  sulphur  permitting  it  to  be  alterna- \ntively termed  mercurj-. \n\n\n302      The  Hermetic  and  AlcJicmical  Writings  of  Paracelsus. \n\nQ.  What  other  name  is  also  given  by  the  Philosophers  to  their  living- \ngold  ? \n\nA.  They  also  term  it  their  living  sulphur,  and  their  true  fire ;  they \nrecognize  its  existence  in  all  bodies,  and  there  is  nothing  that  can  subsist \nwithout  it. \n\nQ.  Where  must  we  look  for  our  living  gold,  our  living  sulphur,  and  our \ntrue  fire  ? \n\nA.     In  the  house  of  Mercury. \n\nQ.     By  what  is  this  fire  nourished? \n\nA.      By  the  air. \n\nQ.     Give  me  a  comparative  illustration  of  the  power  of  this  fire? \n\nA.  To  exemplify  the  attraction  of  this  interior  fire,  there  is  no  better \ncomparison  than  that  which  is  derived  from  the  thunderbolt,  which  originally \nis  simply  a  dry,  terrestrial  exhalation,  united  to  a  humid  vapour.  By \nexaltation,  and  by  assuming  the  igneous  nature,  it  acts  on  the  humidity  which \nis  inherent  to  it  ;  this  it  attracts  to  itself,  transmutes  it  into  its  own  nature, \nand  then  rapidly  precipitates  itself  to  the  earth,  where  it  is  attracted  by  a \nfixed  nature  which  is  like  unto  its  own. \n\nQ.  What  should  be  done  by  the  Philosopher  after  he  has  extracted  his \nMercury  ? \n\nA.      He  should  develop  it  from  potentiality  into  activity. \n\nQ.     Cannot  Nature  perform  this  of  herself? \n\nA.  No;  because  she  stops  short  after  the  first  sublimation,  and  out  of  the \nmatter  which  is  thus  disposed  do  the  metals  engender. \n\nQ.     What  do  the  Philosophers  understand  by  their  gold  and  silver? \n\nA.  The  Philosophers  apply  to  their  Sulphur  the  name  of  Gold,  and  to \ntheir  Mercury  the  name  of  SiKer. \n\nQ.     Whence  are  they  derived  ? \n\nA.  I  have  already  stated  that  they  are  derived  from  a  homogeneous \nbody  wherein  they  are  found  in  great  abundance,  whence  also  Philosophers \nknow  how  to  extract  both  by  an  admirable,  and  entirel}-  philosophical,  process. \n\nQ.  When  this  operation  has  been  duly  performed,  to  what  other  point  of \nthe  practice  must  they  next  apply  themselves  ? \n\nA.  To  the  confection  of  the  philosophical  amalgam,  which  must  be  done \nwith  great  care,  but  can  only  he  accomplished  after  the  preparation  and  sublima- \ntion of  the  Mercury. \n\nQ.     When  should  your  matter  be  combined  with  the  living  gold? \n\nA.  During  the  period  of  amalgamation  only,  that  is  to  say,  Sulphur  is \nintroduced  into  it  by  means  of  the  amalgamation,  and  thenceforth  there  is  one \nsubstance;  the  process  is  shortened  by  the  addition  of  Sulpliur,  while  the \ntincture  at  the  same  time  is  augmented. \n\nQ.     What  is  contained  in  the  centre  of  the  radical  moisture? \n\nA.      It  contains  and  conceals  Sulphur,  which  is  covered  with  a  hard  rind. \n\nQ.     What  must  be  done  to  apply  it  to  the  Great  Work? \n\n\nA    Short    Catechism   of  A/chcmy.  303 \n\nA.  It  must  be  drawn  out  of  its  bonds  with  consummate  skill,  and  by  the \nmethod  of  putrefaction. \n\nQ.  Does  Nature,  in  her  work  in  the  mines,  possess  a  menstruum  which \nis  adapted  to  the  dissolution  and  liberation  of  this  sulphur? \n\nA.  No;  because  there  is  no  local  inovement.  Could  Nature,  unassisted, \ndissolve,  putrefy,  and  purify  the  metallic  body,  she  would  herself  provide  us \nwith  Uie  Physical  Stone,  which  is  Sulphur  exalted  and  increased  in  virtue. \n\nQ.     Can  you  elucidate  this  doctrine  by  an  example  ? \n\nA.  By  an  enlarg'ement  of  the  previous  comparison  of  a  fruit,  or  a  seed, \nwhich,  in  the  first  place,  is  put  into  the  earth  for  its  solution,  and  afterwards \nfor  its  multiplication.  Now,  the  Philosopher,  who  is  in  a  position  to  discern \nwhat  is  good  seed,  extracts  it  from  its  centre,  consigns  it  to  its  proper  earth, \nwhen  it  has  been  well  cured  and  prepared,  and  therein  he  rarefies  it  in  such  a \nmanner  that  its  prolific  virtue  is  increased  and  indefinitely  multiplied. \n\nO.     In  what  does  the  whole  secret  of  the  seed  consist? \n\nA.      In  the  true  knowledge  of  its  proper  earth. \n\nO.     What  do  you  understand  by  the  seed  in  the  work  of  the  Philosophers  ? \n\nA.  I  understand  the  interior  heat,  or  the  specific  spirit,  which  is  enclosed \nin  the  humid  radical,  which,  in  other  words,  is  the  middle  substance  of  living \nsilver,  the  proper  sperm  of  metals,  which  contains  its  own  seed. \n\nQ.     How  do  you  set  free  the  sulphur  from  its  bonds? \n\nA.      By  putrefaction. \n\nO.     What  is  the  earth  of  minerals  ? \n\nA.      It  is  their  proper  menstruum. \n\nQ.  What  pains  must  be  taken  by  the  Philosopher  to  extract  that  part \nwhich  he  requires  ? \n\n.\\.  He  must  take  great  pains  to  eliminate  the  fetid  vapours  and  impure \nsulphurs,  after  which  the  seed  must  be  injected. \n\nQ.  By  what  indication  may  the  .\\rtist  be  assured  that  he  is  in  the  right \nroad  at  the  beginning  of  his  work  ? \n\n\\.  When  he  finds  that  the  dissolvent  and  the  thing  dissolved  are \nconverted  into  one  form  and  one  matter  at  the  period  of  dissolution. \n\nQ.     How  many  solutions  do  you  count  in  the  Philosophic  Work? \n\nA.  There  are  three.  The  first  solution  is  that  which  reduces  the  crude \nand  metallic  body  into  its  elements  of  sulphur  and  of  living  silver  ;  the  second \nis  that  of  the  physical  body,  and  the  third  is  the  solution  of  the  mineral  earth. \n\nQ.  How  is  the  metallic  body  reduced  by  the  first  solution  into  mercury, \nand  then  into  sulphur? \n\nA.     By  the  secret  artificial  fire,  which  is  the  Burning  Star.     > \u2014 \n\nQ.     How  is  this  operation  performed? \n\nA.  By  extracting  from  the  subject,  in  the  first  place,  the  mercurj-  or \nvapour  of  the  elements,  and,  after  purification,  by  using  it  to  liberate  the \nsulphur  from  its  bonds,  by  corruption,  of  which  blackness  is  the  indication. \n\nQ.     How  is  the  second  solution  performed  ? \n\n\n304      The  Hermetic  and  Alchemical   Writings  of  Paracelsus. \n\nA.  When  the  physical  bod)-  is  resolved  into  the  two  substances  previously \nmentioned,  and  has  acquired  the  celestial  nature.. \n\nQ.  What  is  the  name  which  is  applied  by  Philosophers  to  the  Matter \nduring  this  period? \n\nA.  It  is  called  their  Physical  Chaos,  and  it  is,  in  fact,  the  true  First \nMatter,  a  name  which  can  hardly  be  applied  before  the  conjunction  of  the \nmale\u2014 which  is  sulphur \u2014 with  the  female \u2014 which  is  silver. \n\nQ.     To  what  does  the  third  solution  refer  ? \n\nA.  It  is  the  humectation  of  the  mineral  earth,  and  it  is  closely  bound  up \nwith  multiplication. \n\nQ.     Wliat  fire  must  be  made  use  of  in  our  work  ? \n\nA.      That  fire  which  is  used  by  Nature. \n\nQ.      What  is  the  potency  of  this  fire  ? \n\nA.  It  dissolves  everything  that  is  in  the  world,  because  it  is  the  principle \nof  all  dissolution  and  corruption. \n\nQ.     Why  is  it  also  termed  Mercury  ? \n\nA.  Because  it  is  in  its  nature  aerial,  and  a  most  subtle  vapour,  which  par- \ntakes at  the  same  time  of  sulphur,  whence  it  has  contracted  some  contamination. \n\nQ.     Where  is  this  fire  concealed  ? \n\nA.      It  is  concealed  in  the  subject  of  art. \n\nQ.     Who  is  it  that  is  familiar  with,  and  can  produce,  this  fire? \n\nA.      It  is  known  to  the  wise,  who  can  both  produce  it  and  purify  it. \n\nQ.     What  is  the  essential  potency  and  characteristic  of  this  fire  ? \n\nA.  It  is  excessively  dry,  and  is  continually  in  motion  ;  it  seeks  only  to \ndisintegrate  and  to  educe  things  from  potentiality  into  actuality  ;  it  is  that,  in \na  word,  which  coming  upon  solid  places  in  mines,  circulates  in  a  vaporous \ntorm  upon  the  matter,  and  dissolves  it. \n\nQ.     How  may  this  fire  be  most  easily  distinguished  ? \n\nA.  By  the  sulphureous  excrements  in  which  it  is  enveloped,  and  by  the \nsaline  environment  with  which  it  is  clothed. \n\nQ.  What  must  be  added  to  this  fire  so  as  to  accentuate  its  capacity  for \nincineration  in  the  feminine  species? \n\n.\\.     On  account  of  its  extreme  dryness  it  requires  to  be  moistened. \n\nQ.      How  many  philosophical  fires  do  you  enumerate  ? \n\nA.  There  are  in  all  three  \u2014 the  natural,  the  unnatural,  and  the  contra- \nnatural. \n\nQ.     Explain  to  me  these  three  species  of  fires. \n\nA.  The  natural  fire  is  the  masculine  fire,  or  the  chief  agent  ;  the  unnatural \nis  the  feminine,  which  is  the  dissolvent  of  Nature,  nourishing  a  white  smoke, \nand  assuming  that  form.  This  smoke  is  quickly  dissipated,  unless  much \ncare  be  exercised,  and  it  is  almost  incombustible,  though  by  philosophical  sub- \nlimation it  becomes  corporeal  and  resplendent.  The  contra-natural  fire  is  that \nwhich  disintegrates  compounds  and  has  the  power  to  unbind  what  has  been \nbound  verv  closelv  bv  Nature. \n\n\nX \n\n\nA   Short   Catechism  of  Alchemy.  305 \n\nQ.      Where  is  our  matter  to  be  found? \n\nA.  It  is  to  be  found  everywhere,  but  it  must  specially  be  sought  in  met- \nallic nature,  where  it  is  more  easily  available  than  elsewhere. \n\nQ.     What  kind  must  be  preferred  before  all  others  ? \n\nA.  The  most  mature,  the  most  appropriate,  and  the  easiest ;  but  care,  be- \nfore all  things,  must  be  taken  that  the  metallic  essence  shall  be  present,  not  only \npotentially  but  in  actualit}',  and  that  there  is,  moreover,  a  metallic  splendour. \n\nQ.     Is  everything  contained  in  this  subject  ? \n\nA.  Yes  ;  but  Nature,  at  the  same  time,  must  be  assisted,  so  that  the  work \nmay  be  perfected  and  hastened,  and  this  by  the  means  which  are  familiar  to \nthe  higher  grades  of  experiment. \n\nO.     Is  this  subject  exceedingly  precious  ? \n\nA.  It  is  vile,  and  originally  is  without  native  elegance  ;  should  anyone \nsay  that  it  is  saleable,  it  is  the  species  to  which  they  refer,  but,  fundamentally, \nit  is  not  saleable,  because  it  is  useful  in  our  work  alone. \n\nO.     What  does  our  Matter  contain  ? \n\nA.     It  contains  Salt,  Sulphur,  and  Mercury. \n\nQ.     What  operation  is  it  most  important  to  be  able  to  perform  ? \n\n.\\.     The  successive  extraction  of  the  Salt,  Sulphur,  and  Mercury. \n\nQ.      How  is  that  done  ? \n\nA.     By  sole  and  perfect  sublimation. \n\nO.     What  is  in  the  first  place  extracted  ? \n'A.     Mercury  in  the  form  of  a  white  smoke. \n\nQ.     What  follows? \n\nA.      Igneous  water,  or  Sulphur. \n\nQ.     What  then  ? \n\nA.  Dissolution  with  purified  salt,  in  the  first  place  volatilising  that  which \nis  fixed,  and  afterwards  fixing  that  which  is  volatile  into  a  precious  earth, \nwhich  is  the  Vase  of  the  Philosophers,  and  is  wholly  perfect. \n\nO.     When  must  the  Philosopher  begin  his  enterprise  ? \n\nA.     At  the  moment  of  daybreak,  for  his  energy  must  never  be  relaxed. \n\nQ.     When  may  he  take  his  rest  ? \n\nA.     When  the  work  has  come  to  its  perfection. \n\nQ.     At  what  hour  is  the  end  of  the  work  ? \n\nA.  High  noon,  that  is  to  say,  the  moment  when  the  Sun  is  in  its  fullest \npower,  and  the  Son  of  the  Day-Star  in  its  most  brilliant  splendour. \n\nQ.     What  is  the  pass-word  of  Magnesia  ? \n\nA.     You  know  whether  I  can  or  should  answer  : \u2014 I  reserve  my  s/'cec/i. \n\nQ.     Give  me  the  greeting  of  the  Philosophers. \n\nA.     Begin  ;  I  will  reply  to  you. \n\nQ.     Are  you  an  apprentice  Philosopher  ? \n\nA.     M}'  friends,  and  the  wise,  know  me. \n\nQ.     What  is  the  age  of  a  Philosopher  ? \n\nA.  From  the  moment  of  his  researches  to  that  of  his  discoveries,  the \nPhilosopher  does  not  age.  V \n\n\nAPPENDIX    VII. \n\n\n[The  manuscript  of  Paracelsus  which  is  preserved  in  the  Vatican  Librar)- \nis  not  the  only  treatise  which  is  attributed  to  him  under  the  title  of  Manual. \nThe  octavo  volume,  which  has  already  supplied  the  material  for  the  fourth \nappendix,  contains  two  extensive  collections  of  processes,  the  one  devoted  to \nchemistry  and  the  other  to  medicine,  which  are  respectively  described  as  the \nFrhimm  and  the  Secunduiti  Mamiale.  The  latter  is  wholly  outside  the  scope \nof  this  translation,  but  the  first,  which  here  follows,  would  have  assuredly \ndeserved  a  position  of  palmary  importance  in  its  proper  section  if  there  were \nnot  grave  reason  to  doubt  its  genuine  character.  The  preface  has  already \nstated  that  there  are  no  satisfactory  rules  for  distinguishing  between  the \nauthentic  and  forged  writings  which  pass  under  the  name  of  Paracelsus. \nThe  early  date  of  the  Basle  octavo  might  be  regarded  as  in  favour  of  its \ncontents  ;  it  contains  the  Archidoxies,  which  are  themselves  indisputable,  and \nit  will  be  seen  that  the  Primicm  Manualc  claims  to  have  been  printed  direct \nfrom  an  autograph  manuscript.  At  the  same  time  it  does  not  correspond  in \nany  traceable  manner  with  what  is  known  of  the  Vatican  treatise,  and  its \n\"demonstrative  physics\"  would  appear  to  belong  rather  to  the  most  sus- \npicious section  of  alchemical  literature  than  to  serious  experimental  records. \nWhile  this,  of  course,  is  an  individual  opinion,  it  is  based  upon  a  somewhat \nwide  acquaintance  with  the  great  masters  of  alchemy,  and  on  the  evidence  of \nother  writings  contained  in  the  present  volume  which  are  less  open  to \nquestion.  But  whatever  its  actual  value,  it  would  by  no  means  be  right  to \nexclude  it  because  it  is  of  doubtful  authenticity,  or  because  it  is  not  in \ncorrespondence  with  what  is  known  concerning  a  manuscript  to  which  few \nhave  an  opportunity  of  access.  It  has  been,  therefore,  reserved  to  an \nappendix,  where  it  may  be  accepted  for  what  it  is  worth.  If  it  be  really  a \nwork  of  Paracelsus,  the  veils  of  the  great  mj'stery  have  been  folded  very \nthickly,  and  are  not  of  an  inviting  texture.] \n\n\nA  MANUAL  OF  PARACELSUS  THE  GREAT, \n\nThat  most  excellent  Philosopher  and  Doctor  of  both \nkinds  of  Medicine; \n\nTHAT    IS, \n\nA  Thesaurus  of  Special  Alchemical  Experiments  under  the  Autograph \nOF  THE  Author  himself \u2014 Paracelsus. \n\n\nThe  Work  on  Mercury  for  Luna  and  Sol,  which  I  have  done \nWITH  MY  Own  Hands. \n\nTAKE  of  calcined  tartar  2lb.,  and  of  quicklime  ilb.  Mix  together. \nPlace,  in  a  vessel  well  luted,  in  a  potter's  furnace,  that  it  may  be \ncalcined  and  rendered  white.  Dissolve  that  matter  in  the  following \nHxivium.  Let  it  stand  until  the  calx  in  the  bottom  shall  become  tartar  turned \ninto  water.  Then  distil  by  a  filter  ;  afterwards  take  the  lixivium  and  place  on \nit  lib.  of  egg  shell  with  lib.  of  quicklime.  Make  all  boil  together,  so  that  it \nmay  become  a  stone.  Put  this  to  be  again  calcined  as  before,  and  also  place \nit  again  in  the  lixivium  ;  dissolve  and  distil  it  by  the  filter.  Treat  it  again \nwith  egg  shell  and  quicklime,  as  above,  and  repeat  this  three  or  four  times  ; \nlastly,  take  the  lixivium  distilled  by  the  filter,  and  make  it  boil  until  it \nis  congealed.  Let  that  tartar  be  calcined  by  itself  for  15  or  16  hours;  then \ndissolve  it  into  an  oil,  and  thus  you  will  have  oil  of  tartar.  Then  take  the \nMercury,  sublimate  it  with  quicklime  and  egg  shell  and  calcined  sulphur  three \nor  four  times.  Imbibe  it  nine  times  with  the  aforesaid  oil,  and  sublimate  it. \nWhat  remains  at  the  bottom,  preserve  in  a  glass  vessel.  What  ascends, \nimbibe  another  nine  limes,  sublimate,  and  preserve  what  remains.  Imbibe \nyet  again,  and  continue  doing  so  until  nothing  ascends.  Then  take  the \nmercury,  pound  it  well,  and  imbibe  it  yet  once  again.  Then  dissolve  it  into \nan  oil  in  a  cold  cellar.  When  all  is  dissolved  put  in  6  oz.,  1  oz.  of  silver  foil. \nPlace  it  in  horse-dung,  that  it  may  be  dissolved  into  water,  and,  when \ndissolved,  coagulate  it  into  Luna. \n\nInto    Sol. \nIn  the  place  of  Luna  take  Sol,  and  in  the  imbibition  of  the  Mercurj'  add \n\ncrocus  of  Mars,  that  it  may  become  red. \n\nV2 \n\n\n3o8     The  Hermetic  and  Alchemical  IVritiiigs  of  Paracelsus. \n\nThe  Lixivium  in  made  thus  : \nR  Quicklime \n\nWood  ashes \nEgg  shell \nof  each  a  sufficient  quantity  ;    and   boil  to    the    thickness    you    know  to  be \nsufficient. \n\nThe  Work  of  Sulphur,  according  to   our  Operation. \nR  Sulphur  lib. \n\nCrocus  of  Mars  ilb. \nColcothar  ilb. \nPlace  in  a  glazed  vessel,  and  boil  with  the  aforesaid  lixivium  until  it  be  well \nreddened.  Then  distil,  calcine  the  remains,  repeat  operation,  and  do  the  same \ntwelve  times,  or  even  more,  till  one  part  of  it  becomes  red  and  the  other  remains \nwhite.  Let  that  whiteness  be  distilled  by  itself  so  long  as  it  does  not  burn. \nThen  mix  with  oil  of  tartar,  and  let  it  fix  the  mercury.  It  will  congeal  it  if  it \nbe  boiled  therein,  and  will  be  fixed  by  sublimation  and  putrefaction,  so  that \none  part  tinges  a  hundred  parts.  Take  the  red  part  of  that  oil,  place  it  on \nsilver  foil,  and  let  it  stand  for  a  week.  Afterwards  purify  by  ashes,  and  you \nwill  have  good  and  excellent  Sol.  Or  boil  mercury  in  the  same  and  a  similar \nresult  follows.  Hamelius  first  made  a  lixivium,  and  says  that  out  of  ten \npounds  there  is  scarcely  one  of  tartar.      Let  it  be  very  acid. \n\nConcerning  Mercury. \n\nTake  mercury,  and  pound  it  with  egg-shells.  Boil  it  with  oil  of  tartar,  and \nafterwards  sublimate  it.  Repeat  this  fifty  times.  Then  take  that  mercury, \nand  imbibe  it  with  oil  of  Luna.  Having  done  this,  add  a  little  of  the  oil  of \ntartar  and  sublimated  mercury.  Mix  all  together  and  put  in  a  flask,  well  luted, \non  a  gentle  fire  for  24  hours,  and  then  for  four  hours  on  a  fierce  fire.  Vou  will \nthen  find  a  stone  which  will  perform  wonders.  Dissolve  this  in  water,  and  the \nwater  tinges  to  Luna.  Dissolve  in  it  as  much  Luna  as  possible,  and  afterwards \ncoagulate. \n\nTo  Reduce  the  Dust  of  Metals  into  Ashes. \n\nTake  of  the  dust  of  the  metal  i  quartal  ;  borax,  tartar,  i  quartal  each  ; \nimbibe  with  oil  of  tartar,  and  afterwards  dissolve. \n\nConcerning  Stelliones  or  Spotted  Lizards. \nIf  stelliones  are  distilled  by  descent,  they  yield  an  oil,  of  which  it  is  said \nthat  it  should  fix  mercury  and  convert  it  into  Sol. \n\nAnother. \nWe  believ-e  that  the  ashes  of  a  stellio  should  convert  Luna  into  Sol,  if \nthey  be  projected  on  Luna. \n\n.'\\notiier. \nIf  you    pour    into    their   stomach,   by   means    of  a  reed,    a    quantity    of \nMcrcuriits  vivus,  put  it  into  a  luted  vessel,  and  burn    it,  you  will  find  fixed \nmercury,  which  is  Luna.     Take  particular  notice  of  these  stelliones. \n\n\nA   Manual  of  Paracelsus  the   Great.  309 \n\nConcerning  Lizards. \nAs  we  have  prescribed  in  the  case  of  steiliones,  so  do  we  also  write  con- \ncerning common  lizards.     The  virtue  of  these   animals    should    be  carefully \nnoted. \n\nTo  Cut  Iron  with  Iron. \nTake  a  leek,   a  radish,  and  some  earth-worms.      Distil  the  water  from \nthem,  in  which  dissolve  a  small  knife  as  long\"  as  may  be  necessarj-. \n\n.\\n  Opinion  on  the  Fixation  of  Spirits. \nWe  have  an  opinion  that  the  fixation  of  mercury  can  in  no  way  be  better \neffected  than  in  the  following  :  Take  the  white  of  eggs  and  purify  it  with  vitriol, \nalum,  salt  of  nitre,  and  colcothar.  Distil  it  again  and  again.  Then  distil  with \ncalcined  tartar  and  the  ashes  of  eggs  from  three  to  six  times.  Then  imbibe \nthe  mercury  from  the  colcothar  and  calcined  tartar  with  the  aforesaid  oil  until \nit  remains  on  red-hot  iron.  Place  that  mercury  in  a  glass  vessel  and  dissolve \nit  in  water.  That  water  dissolves  Luna.  When  it  has  been  dissolved,  put  it \nagain  to  digest  until  it  is  altogether  turned  to  water.  Coagulate  this  with \nwater  and  project  this  stone,  whereupon  it  is  dissolved  and  converted  into \nLuna.  It  will  last  forever.  But  if  you  desire  to  turn  it  to  a  red  colour,  take \ngold  instead  of  Luna,  and  it  is  coloured  red  with  water  of  the  crocus  of  Mars. \nInvestigate  concerning  the  calx  of  Luna  and  fixed  arsenic. \n\nThe  Preparation  of  Tuthia  for  Perpetual  Redness. \nTake  some  green  tuthia  and  pound  it.    Mix  it  with  salt,  and  place  it  on  a \nfire,  in  a  well  luted  crucible,  for  a  day  and  a  night.     Afterwards  open  crucible \nand  sweeten  the  compound.     Repeat  this  process  ;  then  scatter  Luna  upon  it, \nand  it  will  be  reddened  for  ever. \n\nFor  Fixing  all  Spirits. \n\nTake  of  the  salt  of  tartar,  vitriol,  and  saltpetre  1  lb.  each,  of  common \nsalt,  wood  ashes,  oak  ashes,  vine-wood,  and  aminon  5  lb.  or  6  lb.  each,  with \nI  lb.  of  calcined  tartar,  quicklime,  and  alum.  Pour  acetum  over  this,  and  let \nit  stand  for  three  days.  Constantly  shake  it,  and  afterwards  set  it  to  boil  for \nan  hour.  Then  let  it  be  luted  and  leave  it  to  stand  for  fifteen  daj-s,  it  oeing \nshaken  five  times  in  each  day.  Then  distil  it  by  means  of  a  filter,  and  keep  it. \nYou  can  pour  in  fresh  acetum  upon  it  until  the  virtue  is  thoroughly  extracted. \nThen  place  spirit  in  that  water,  congeal  and  dissolve  it,  and  it  will  be \ncongealed. \n\nThe  F\"ixation  of  Spirits. \n\nTake  of  prepared  common  salt,  sweet  water,  prepared  salt  of  alcali,  sal \nammoniac,  oil  of  urine,  and  tartar,  i  lb.  each,  and  of  honey  5  lb.  Place  these \nin  a  glass  vessel  in  horse-dung  for  a  period  of  eight  days.  Afterwards  take \nthem  out  and  let  them  boil  gradually  in  succession.  Then  you  will  find  a  clear \nwhite  stone.  Project  this  in  acetum,  and  it  is  turned  into  water.  With  this \nwater  imbibe  the  spirits  and  the  calcined  bodies  ;  thus  mercurj-  is  converted \ninto  Luna. \n\n\n3IO      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nThe  Fixation  of  Spirits. \n\nImbibe  the  spirit  with  oil  of  tartar,  and  then  the  oil  is  distilled  or \nextracted  from  it.  Keep  doing-  this  until  it  will  stand  a  somewhat  strong  fire. \nTake  the  sublimated  spirit,  etc.,  and  pound  it  on  marble  with  oil  of  tartar. \nPlace  it  in  an  alembic  upon  the  sublimating  furnace,  and  distil  the  oil  from  it \nuntil  it  is  perfectly  dried.  Do  this  until  nothing  is  evaporated  from  the  coal. \nAfterwards  put  it  in  a  phial  and  plunge  it  in  dung  for  ten  days,  until  it  is \nconsumed  into  water.  Afterwards  put  it  in  a  hot  furnace  with  a  clear  fire \nuntil  it  is  congealed. \n\nNote,  that  you  can  fix  the  spirit  with  oil  of  sulphur,  or  of  sal  ammoniac, \nand  with  water  of  white  vitriol.  But  for  conversion  into  Sol  it  must  be \ntreated  with  water  of  tartar. \n\nHow  Spirits  should  be  Dissolved. \nPut  into  water  eggshell,  salt  of  alcali,  and  sal  ammoniac.     This  water  is \npoured  on  the  warm  or  fused  Spirit  and  it    becomes  a  powder.     Afterwards \ndissolve  and  congeal  it.      Dissolve  nine  times  and  it  will  be  fixed. \n\nThe  Fix.\\tion  of  Salts  and  of  Spirits  so  that  they  will  remain  in \nthe  fire  and  melt  like  lead. \nDissolve  salt  in  acetum  and  place  therein  mercury  at  pleasure,  sulphur, \nand  arsenic,  and  they  will  melt  together. \n\nConcerning  Lixivia. \n\nMake  a  lixivium  as  strong  as  possible,  pour  oil  on  it,  and  let  it  stand  for \n\ntwo  days.     Shake  it  frequently,  and  it  will  be  converted  into  milk.      Having \n\ndone  this,  try  whether  it  will  stand  the  fire.       If  it  does,   well  and  good;  but \n\nif  not,   put  it  on  again  until  it  does  stand,  and  it  will  be  fixed.     Do  this  for \n\nseven  days,  imbibing  and  drying  it  over  a  slow  fire.      It  will  then  flow  like \n\nlead. \n\nConcerning  the  Virtue  of  Oil  of  Tartar. \n\nDistil  the  oil  from  crude  tartar.      It  avails  in  all  diseases  of  the  joints  and \n\nof  the  spleen,  whilst  it  also  absorbs  ulcers. \n\nThe  Fixation  and  Tincture  of  Spirits. \n\nTake  of  calcined  tartar  one  part,  of  water  of  the  body  quantum  suff. \nLet  it  boil,  and  note  that  it  is  well  imbibed  with  oil  of  tartar.  Distil  until  it  is \ndried,  and  repeat  this  as  long  as  the  ingredients  remain  in  the  fire.  Afterwards \ntake  the  spirit,  pound  it,  and  place  it  within  a  glass  vessel  in  horse  dung. \nLet  it  remain  for  ten  days,  desiccate  over  fire  the  water  thence  produced,  and \nthus  it  will  be  fixed.  Note  that  you  can  fix  spirits  with  oil  of  sulphur  or  with \nwater  of  sal  ammoniac,  or  with  water  of  white  vitriol.  Distemper  the  water  of \ntartar  in  the  sun  with  crocus  of  Mars,  as  above,  etc. \n\nTo  Dissolve  Tartar  in  one  hour  without  a  Furnace. \n\nTake  marble  and  place  upon  it  some  tartar.  Let  it  stand  in  water  as  long \nas  possible,  but  so  that  the  water  shall  not  touch  the  tartar,  and  it  will  soon \nbe  dissolved. \n\n\n//    Manual  of  Paracelsus  the   Great.  3 1 1 \n\nNote  Concerning  Minerals. \nNote  concerning  alcali,  which  has  been  made  from  the  strongest  lixivium. \nIf  a  mineral  be  imbibed  therewith  in  a  glass  vessel,  It  will  be  fixed. \n\nAnother  Method  of  Combustion,  which  holds  good  for  .\\ll  Minerals. \nTake  Mineral,  4  lbs. \n\nCalcined  Tartar,  i  quartal. \nFlour,  y^  lb. \nBruised  Glass,  i  lb. \nGood  lute  and  oil,  qiiaiit.  sitff. \nMake  a  ball  the  size  of  your  fist.      Dry  it  and  burn  it  for  ten  hours  in  a \nclosed  vessel  or  a  hollow  globe.      Having  done  this,  break  and  wash  it,  imbibe \nit  with  litharge  and  anatron  in  Saturn,  with  glass  or  sand  strewn  over  it,  for \ntwo  or  three  hours.     .Afterwards  it  must  be  fulminated  ;    but  note  this,  that  it \nshould  be  imbibed  with  the  sand  until  no  smoke  ascends,  and  then  fulminated. \n\nNote  on  the  above. \n\nEvery  mineral  should  be  first  evaporated  in  Saturn  before  it  is  placed  in \n\nthe  ashes. \n\nFor  Sulphureous  and  Antimoniac  Minerals. \n\nDistil  the  sulphureous  or  antimoniac  minerals  by  descent  for  6  or  8  hours. \nThen  the  sulphur  is  distilled  by  descent,  and  the  mineral  holds  Luna  or  Sol, \nwhich  is  purged  by  lead,  as  you  well  know  how. \n\nBut  if  a  lixivium  is  put  into  the  lower  vessel,  then  the  sulphur  is  converted \n\ninto  an  oil.* \n\nTo  Separate  Luna  from  Venus  in  Money. \n\nTake  equal  parts  of  arsenic  and  saltpetre.  Dissolve  by  successive  degrees \nover  a  slow  fire.  Then  the  money  in  a  state  of  flux  is  put  in,  piece  by  piece, \nand  left  in  a  state  of  fusion  for  about  a  quarter  of  an  hour.  Pour  in  a  regulus, \nand  the  Luna  is  separated  from  the  Venus. \n\nThe  CoAGUL.viioN  of   Mercury. \n\nFill  an  egg-shaped  crucible  with  mercury,  fasten  the  opening  with  a  lute, \n\nthen  place  it  in  an  open  vessel.       Pour  on  lead,  and  put  it  to  cool.     Thus  you \n\nwill  have  it  coagulated. \n\nTo   Redden  Sulphur. \n\nLet  it   be   distilled  by  descent,  and  afterwards  let  water  be  placed  in  the \n\nlower  vessel.     The  sulphur  will  adhere,  and  will  be  coloured  red. \n\nMy  own  Recipe. \n\nTake  Sublimated  Mercury,  lb.  ij. \n\nSublimated  Sal  Ammoniac,   lb.  i. \n\nCrude  Tartar,   lb.   ij. \n\nCalcined  Tartar,  lb.   iij. \n\nMix  together  and  place  in  a  glass  vessel  in  cold  water,  so  that  it  may  be \n\ndissolved.     When  dissolved  put  in  it  6  oz.  of  calx  of  Luna.     Let  this  dissolve, \n\n\u2022  From  this  point  the  recipes  are  given  partly  in  Latin  and  partly  in  German,  the  greater  part  being  often  in  the \nlatter  language. \n\n\niI2 \n\n\nThe  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\n\nand  when  you  have  done  so,   coagulate.     Dissolve  and  coagulate  a  second \n\ntime. \n\nIn  Alchemy. \n\nTake  Oil  of  Antimony,   iiij.   parts \nAuripigment,   i.   part \nCrocus  of  Mars,  i.   part \nSalt  of  Nitre,  i.   part \nReddened  Flos  Aeris,  i.   part \nLet  them  be  imbibed  with  oil  of  antimony  and  dried,  until  the  whole  of  the \noil  is  imbibed.      Take  of  these   powders  3iij-,  and  of  Luna  gs.      Let    them \nremain  continuously  for   12   hours   in  a  state  of  fusion.      You  will  find  in  the \nseparation  of  the  strong  waters,  Ix.  d.  of  good  gold,  or  more  ^^  by  the  side  of \n^^  white  or  yellow  arsenic,  -^o  t'y  the  fusion   of  sulphur     ....     lily. \nTake  of  this  oil  half  an  ounce,  of  fixed  sulphur  and  sal  ammoniac  oi.,  and  of \nburnt  salt  5ij- \n\nA  Cement  of  Part  with  the  Part. \nTake    3  iiij.   each  of \nBolus  Armcnus \nFixed  Salt  of  Nitre \nFused  and  prepared  Common  Salt \nv/  Red  Vitriol. \n\n3i.  each  of \n\nSal  Ammoniac \nFlos  Aeris. \nBi.  each  of \n\nBurnt  Brass \nRed  Calamine   Stone. \nLet  the  powders  be  imbibed  with  urine,  and  \\.\\\\e.  pars  cum  parte  of  Sol  and \nLuna  be  cemented  for  twelve  hours.     Then   let  it  stand  in  a  state  of  flux  for \nsix  hours.    Let  this  process  be  repeated  by  cementing  three  times,  and  you  will \nhave  Sol  of  24  degrees  according  to  every  test. \n\nGiven  by  the  Grace  of  God. \nTake  Oxide  of  Vitriol   \\ \n\nFlos  Aeris  -  \\  part  each. \n\nSal  Ammoniac      1 \nEmatite  i.  oz. \nBoil  in  a  glass  vessel  and  dry  to  a  powder.      Place  in  dung  or  a  ccllarium,  that \nit  may  be  dissolved  to  water.     Coagulate  this  water  to  a  powder.     Then  take \ni.  part  of  gold,  ii.  or  iii.  of  silver.     Dissolve  and  project  I  oz.  of  this  over \nviii.  oz.  projected  in  a  state  of  flux.    The  more  it  is  burnt,  the  better  it  will  be. \n\nA  Very  Good  Cement  in  Sol. \nTake  calcined  Venus,  vitriol  calcined  to  a  gray  colour,  and  use  a  common \nsalt.      Let  Sol  be  cemented  in  it  i2  or  6  or  S,  and  it  will  then  be  graduated  to \n\n\n&' \n\n\nthe  highest  point. \n\n\nA   Manual  of  Paracelsus  the   Great.  313 \n\nFixed  Oil. \n\nTake  equal  parts  of  salt,  of  nitre,  and  of  quick  lime.  Burn  it  well  for  one \nhour,  then  dissolve  and  filter  it,  and  it  will  be  coagulated.  Do  the  same  with \noil  of  tartar.     Take  equal  parts  of  both.     Dissolve  in  dung  or  in  a  bath.  \\ \n\nSolution\"  of  Gold  by  Marcasites. \nTake  Antimony  x.  parts. \n\nCommon  Sulphur  (  ... \nCrude  Tartar  )  \"'\u2022  \"^'''''^  ^^''^'- \n\nCommon  Salt  fused  ij. \nLet  them  flow  together  into  a  black  mass.     Put  them  at  the  same  time  to  be \nmelted  with  the  marcasites.     Pour  in  the  regulus,  and  purify  in  a  cinder  fire. \n\nThe  Projection\"  of  Luna. \nTake    of  golden    marcasite    and    of    stibium    equal    parts.      Pour   them \ntogether  into  a  fusorium  27.      From  the  fusorium  it  is  extinguished  in  strong \nalcali.      Project  in  succession,  and  you  will  find  much  Sol  in  the  separation  of \nthe  strong  waters. \n\nThe  Fixation  of  Antimony. \nTake  Antimony  i.  lb. \nSaltpetre  Alb. \nPut  them  to  melt  together  in  a  tigillum,  and  the  mixture  will  become  fixed. \nIt  no  longer  consumes  gold  or  silver,  nor  is  evaporated  by  fire,  and  is  of  a \nred  colour. \n\nWater  giving  Weight  to  Sol  and  Luna. \n[Also  if  you  wish  to  give  weight  to  a  silver  or  gold  cup.] \n\nA  Great  Secret. \nTake  Calx  of  egg-shells  sij.  -^ \n\nSal  Ammoniac  2.\\  ozs. \nLet  these  be  mixed  by  impastation.     Leave  the  mixture  in  a  damp  place  that  it \nmay  be  dissolved.     Distil  by  a  filler.     Then  dip  gold  or  silver  therein,  and  they \nwill  acquire  three  times  their  original  weight. \n\nA  Good  Mode  of  Whitening,  which  will  stand  the  Fire,  and  the \n\nTest  of  Lead. \nTake  Sublimated  Mercurj-  .siv. \nSublimated   Arsenic \n\n\nbubhmateu   Arsenic  )        ,    ,.. \nCalcined  Luna  j \n\n\nSal  Ammoniac  Bviij. \nSublimate  three  or  four  times,  and  afterwards  add  the  clear  part  of  eggs, \ncooked  quant,  siiff.  Pound  the  whole  together  until  it  be  dissolved  After- \nwards distil  in  an  alembic  and  congeal.  If  it  be  then  dissolved  in  a  bath,  it \nwill  have  more  strength,  and  let  there  be  placed  therein  one  part  in  100  of \npurified  copper,  tin,  or  mercury. \n\n\n314      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nFor  Minerals  not  Fixed. \nTake  the    unfixed    mineral \nCommon  Salt \nFlour \nin  equal  parts.      Let  them  be  pounded  together  and  moistened,  so  as  to  be- \ncome a  tliick  mass.      Let  it  be  dried  by  the  fire,  afterwards  pounded,  washed, \nand  fulminated. \n\nMethod  of  Calcining  Mercury  and  the  Preparation  of  Mercury \n\nWITH    MaRCASITES. \n\nTake  Salt  of  Nitre \nCalcined  Alum \nI  lb.  each.  Take  aquafortis,  neither  more  nor  less  in  quantity.  Take  the \nmarcasite  in  powder,  and  place  it  in  a  phial  with  three  ounces  of  Mercury. \nPour  upon  it  the  aquafortis  aforesaid,  and  let  the  phial  be  closed  with  sealing- \nwax.  When  the  mercury  ceases  to  move  and  to  leap  about,  then  wash  it  well, \ndry  it,  with  it  take  equal  parts  of  litharge  and  calcined  tartar.  Mix  all, \nreduce  to  a  fluid  together,  afterwards  by  ash  fire. \n\nFrom  the  golden  marcasite  is  made  Sol,  and  from  the  silver,  Luna. \n\nA   Test   for   the    said    Work   over   Marcasite. \n\nTake  marcasite,  and  place  it  in  a  tigillum  with  Mercury  over  the  coals. \n\nThus  the  Mercury  becomes  hard  and  red,  and  the  marcasite  fluid.     Then  it \n\nis  strong. \n\nAnother    Method    for   the   above. \n\nPlace  it  in  lead  previously  washed.      If  the  lead  renders  it  hard  as  Lima, \n\nand  divisible  when  struck,   it  is  good.      Lord   Leonhardus   Sems  (gave)  the \n\nabove. \n\nNote. \nTake  of  Cinnabar  i.   lb. \n\nof  Arsenical   Sulphur    )    equal  quantities,  viz., \n\nof  Calcinated  Tartar    )  i.  quartal. \n\nof  Alcohol  of  Soot  j         -I   i  11, \n\nof  Twice-prepared  Salt    )  \" \n\nof  Saltpetre  to  the  weight  of  all. \n\nLet  them  be  mixed,  pounded,  and  imbibed  several   times  with  water  of  eggs \n\nor  albumen  of  tartar.      Let  them  stand  in  flux  for   three   hours.     Then   kindle. \n\nAfter  this  liquefy  the  mixture  for  four  hours  *in  a  very  strong  fire.      Proceed \n\nto  wash  and  purge  by    cineritium,   and  you  will  have   the  Treasure  of  the \n\nWorld. \n\nOf  Zinc. \n\nTake  aquafortis  in  which  Luna  is  dissolved  ;  afterwards  imbibe  with \nzinc  ;  next  by  means  of  the  cineritium.  Also  imbibe  and  fulminate  the  dross \nin  the  glass. \n\nFor  Minerals  which  do   not  readily  Melt. \n\nExtract  alcali  out  of  the  caput  mortuum,  with  which  alcali  every  mineral \nis  forcibly  dissolved. \n\n\nA   Manual  of  Paracelsus    the    Great.  315 \n\nCONXERN'ING    MINERALS    OUT    OF    ArSENIC. \n\nTake,  pound  well,  and  lute  into  slime  by  vicediam.      Afterwards  burn  in \nthe  fire  till  the  smoke  ceases.     Then  it  will  be  sublimated. \n\nAnother  Method. \nTake  equal  quantities  of  slime  and  of  minera.     Make  a  small  pellet  about \nthe  size  of  a  bean.     Let  it  be  imbibed  successively  into  Saturn,  and  afterwards \nfulminated. \n\nAnother  Method  for  Augmenting  Miner.als. \nTake  of  minera  and  of  slime   equal   quantities.      Let  them   be   mingled, \nplaced  in  ajar,  and  well  luted.     Burn  three  days  and  nights.     After  this  it \nwill  be  fulminated  and  augmented. \n\nFor  Sulphurous  Antimoniacal  Minerals. \n\nTake  of  minera  i.  lb.,  of  saltpetre  i  lb.     Burn  for  an  hour.     Afterwards \n\nwash.       Reduce    to   lead  with   litharge,   and    afterwards    by    means    of   the \n\ncineritium. \n\nNote. \n\nTake  of  filings  of  X'enus   twelve   parts  ;  of  laminated  Jupiter  one  part. \n\nNext  make  the  following  powder  : \u2014 \n\nTake  xxxij.   lb.  of  Sulphur  Sand \n\niij.  lb.  of  Caput  Mortuum \n\ni.   lb.  of  Sulphur \n\nPound  them  with  the  said  filings.     Make  two  layers  of  this  powder.     Distil  in \n\na  wind  furnace.     Let  it  become  a  black   powder.     Next   smelt  it   with  half  a \n\npart  fz.      Pour  the  regulus.     Join  to  it  three  ounces  of  Luna  in  a  cineiitium \n\nof  light.     Then  you  will  have  your  Luna  and  7^  oz.  in  cineritium. \n\nReduction  of  the  Minera. \nTake  of  minera  i  lb.,  of  minium  lb.  i.     Cause  them  to  stand  in  flux  half  an \nhour.     Then  infrigidate.     Combine  in  equal  quantities  with  litharge.      Imbibe \nin  Saturn  and  fulminate.     Vou  will  then   find  one   dram   of  Luna   and   more \nthan  half  an  ounce  of  pure  gold.      Dross  makes  up  the  larger  proportion. \n\nDigestion  of  the  Moon. \n\nTake  of  Alum   v.   lb. \n\nof  Saltpetre    )  \n\n,,,...,         ,-    each  nil.   lb. \nof  v  itriol         )  ^ \n\nof  \\'erdigris  iij.   oz. \n\n,,  ,  ^      .  of  Cinnabar  ii.  oz. \n\nMake  aquafortis. \n\nAfterwards  take  of  Cinnabar  \\ \n\ncrude  Mercury     >  xv.   lb.   each \n\nreddened   \\'itriol  ) \n\nLet  the  aquafortis  above-mentioned  be  poured  over  these  recipes.     Distil  and \n\nat  length  purge.     .-Mso  take   iij.   lb.   of  this  water.     Let  there   be  dissolved \n\ntherein  two  marcs  of  Luna.      Afterwards  let  it  stand   on  the   cinders   thirty \n\ndays.     Vou  will  then  find  iii.  oz.  of  good  gold. \n\n\n3i6     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nWater    Fixing    Mercl-ry\u2014 A    True    Recipe. \n\nTake  of  Sal  Ammoniac    \\ \n\nAlcali  >    equal  quantities. \n\nSaltpetre      ) \nImbibe  them  with  burnt  wine  and  distil.     This  water  fixes  Mercury. \n\nDigestion  of  Luna. \nDissolve  four  ounces  of  lead,  and  as  it  melts  a  little,  inject  four  ounces  of \nquicksilver.  Pulverise,  imbibe  with  oil  of  tartar  into  a  paste.  Pulverise \nagain.  Then  put  the  whole  aforesaid  amalgam  in  the  tigillum.  Place  above \nviij.  oz.  of  fixed  sulphur.  Dissolve  thoroughly,  mix,  afterwards  pour  out  and \npulverise.  Imbibe  thrice  with  oil  of  tartar.  Dissolve  as  before.  Then  take \none  ounce  of  purged  Luna.  Sprinkle  gradually  over  it  one  ounce  of  the  said \npowder.     You  will  then  find  the  weight  of  two  grains  of  good  gold. \n\nSeparation  of  Gold  from  the  Cup. \n\nTake  of  white  calcined  Tartar  i    oz. \nSal  Ammoniac  ij.  oz. \nLet  an  oil  be  produced  in  the  cellarium.     Then  boil  the  roots  of  pyrethrum  in \nvinegar  for  a  long  time.     Take  of  oil  and  water  equal  quantities.      Put  them \ninto  the  cup.     Note,  of  sublimated  sulphur  see  elsewhere. \n\nFor  the  Cineritium. \nTake  of  Cinder  three  parts \n\nof  Brick  pounded  and  strained,  two  parts \nAlso  take  again  three  parts  of  cinders,   with   one   part   of  melted   salt  boiled \nwith  one  part  27  oz.  of  small  nails.       It  produces  the  equivalent  of  one  talent. \n\nTo  render  Iron  unusually  Hard. \nDistil  water  from  radish  and  maw  worms.      Extinguish   twice  or  thrice, \nand  gems  can  be  cut  with  it. \n\nTo  make  Light  without  Fire. \nTake  cantharides,  putrefy  it  in  dung,  and  distil  it.     Put  this  water  into  a \nhollow  crystal,  and  there  will  be  sufficient  light  to  read  by. \n\nFor  the  White  and  Red. \nTake  Vitriol  Rom.  lb.  j. \nSaltpetre  lb.  vj. \nCinnabar  oz.  iij. \nDistil  as  aquafortis.     But  collect  the  second  water,  which  is  saffron-coloured  ; \ndivide   it   into   two  parts,  and  in   the  first  part  dissolve  i.  oz.  of  sublimated \nmercur\\-,  in  the  other  part  i.  oz.  of  silver  filings.     Let  it  dissolve  and  close  it \ncarefully.      Having  done  this,  let  it  distil  over  a  very  slow  fire  by  means  of  an \nalembic  until  only  a  third  part  of  it  remains. \n\nAfterwards  put  it  into  a  good  vessel  of  glass,  and  place  this  in  cold,  damp \nearth  for  fifteen  davs.      Then    the   aforesaid   matter  falls  to  the  bottom  like  a \n\n\nA  Manual  of  Paracelsus  the  Gi-eat.  3 1 7 \n\nsmall,  clear,  and  crystalline  stone.  Next,  by  means  of  a  filter  extract  the \nwater,  so  that  the  stones  may  remain,  and  place  these,  in  a  well-closed  glass \nvessel,  thoroughly  luted,  for  five  days  in  dung,  and  let  them  be  dissolved  into \nwater. \n\nTake  this  water,  put  it  in  another  vessel,  and  place  the  vessel  in  some \nother  earth  with  a  moderate  light.  Make  a  very  slow  fire  underneath,  scarcely \nmore  than  the  light  of  a  lamp,  for  the  space  of  three  days,  and  that  water \nwill  be  hardened  to  the  consistence  of  a  stone.  Take  that  stone  once  more \nand  pulverise  it  on  cleansed  marble.  Then  place  it  in  a  glass  vessel  in  dung \nfor  30  da)s.  Let  it  be  again  dissolved  into  water  and  hardened  once  inore  by \nfire  in  the  manner  aforesaid.  Then  once  more  dissolve  it  under  dung  as \nbefore,  and  keep  on  dissolving  and  congealing  it  until  it  is  dissolved  in  one \nday.  Then  you  will  be  better  able  to  congeal  and  dissolve  it.  And  it  will  be \na  water  which  congeals  mercury  into  true  Luna  at  every  trial.  One  part  of \nLuna  is  deposited  for  every  thousand  parts  of  mercury. \n\nAnd  if  you  wish  to  Multiply. \nTake  the  aforesaid  aqua  fortis  in  such  quantity  that  you  can  dissolve  in  it \n40  oz.  of  Luna  in  plates.  Put  it  in  a  vessel  by  itself,  and  the  same  quantity \nof  sublimated  mercury  by  itself  in  another  vessel.  Leave  it  until  it  is \ndissolved  in  the  water  mentioned  above.  Into  the  water  named  before  put \none  ounce  of  the  elixir  already  described,  which  has  stood  for  12  days,  while \nbeing  made.  Put  all  these  ingredients,  in  a  well-closed  glass  vessel,  under \nthe  earth,  in  a  cold,  damp  spot,  for  nine  days  ;  then  all  will  descend  to  the \nbottom  of  the  vessel  in  the  form  of  a  crystalline  stone.  Extract  the  water  by \nmeans  of  an  alembic  in  the  method  described  above,  and  place  the  stones  in \nwarm  dung  for  nine  days  as  before.  They  will  then  be  dissolved  into  water. \nThen  know  that  this  is  the  water  of  Luna  and  Mercurius,  and  that  one  ounce \nof  the  medicine  should  be  viij.  And  the  saffron  medicine  which  falls  will  be \none  on  a  thousand.  For  Sol  it  is  made  thus  : \u2014 \nTake  \\'itriol  Rom.   lb.  i. \n\nSaltpetre  lb.  i. \n\nCinnabar  lb.  i \nDistil,  as  before,  a  second  prepared  water.  In  one  part  dissolve  quick \nmercury,  as  much  as  you  will.  Then  draw  off  the  water  by  an  alembic,  and \nthe  calcined  mercury  will  remain  at  the  bottom.  Burn  this  in  the  fire,  as  you \nknow  how,  and  it  will  be  like  blood.  It  may  be  dissolved  perhaps  in  aqua \nfortis  and  make  this  red.  Having  done  this,  take  viij.  oz.  of  the  red  water \nitself  and  i.  oz.  of  the  aforesaid  medicine.  What  you  have  placed  therein \nwill  descend  to  the  bottom,  in  the  shape  of  a  crystalline  stone.  Then  draw \noff  the  water  by  means  of  a  filter,  as  before,  and  the  stones  will  remain  at  the \nbottom.  Then  take  the  aforesaid  stones,  put  them  in  a  well-closed  glass \nvessel,  under  warm  dung  for  nine  days,  and  it  will  be  dissolved  into  a  water. \nThis  medicine  gives  one  part  for  every  one  thousand  parts  of  quick  mercury. \n\n\n3i8     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nAnother  Good  Method. \n\nMake  an  amalgam  of  best  mercury,  carefullj'  washed,  iii.  parts,  and  of \ngood  Luna  i.  part.  Then  wash  very  carefully  with  salt  and  acetum,  until  all \nblackness  disappears.  Pound  the  amalgam  on  a  stone,  and  dry  it.  Steep  it \nin  urine  after  wrapping  in  linen  rag.  Take  an  alembic  placed  on  ashes  in  a \nfurnace,  and  make  a  moderate  fire  of  coals,  so  that  you  can  touch  the  top  of \nthe  urine  with  the  hand.  Keep  on  thus  decocting  and  pounding  until  it  is \nthoroughly  black,  for  this  is  a  good  sign.  Then  wash  it  in  the  water  of  com- \nmon salt,  thoroughly  pure,  until  no  blackness  appears.  Then  once  more \npound,  decoct,  wash,  and  dry  on  linen  rag  until  all  blackness  has  disappeared. \nPut  it  then  in  a  glass  vessel  for  sublimation,  when  it  ascends  to  the  sides  of \nthe  glass,  and  the  Luna  with  it.  Leave  it  to  cool,  and  again  mix  all  together  ; \npound  and  decoct  twelve  times  in  succession.  Then  place  it  in  a  vesica  with \na  long  neck,  together  with  sublimated  sal  ammoniac  Pound  it  with  the  said \namalgam,  and  let  the  sal  ammoniac  be  dissolved  in  warm  water,  or,  better \nstill,  in  aqua  vitas.  Afterwards  let  the  vesica  be  luted  and  dissolve  in  warm \ndung,  changing  the  dung  every  week  so  that  the  matter  shall  be  thoroughly \ndissolved,  and  it  then  becomes  an  elixir.  Afterwards  put  it  in  urine  to  evap- \norate, and  when  the  water  is  evaporated  increase  the  fire,  so  that  all  the  sal \nammoniac  may  ascend,  and  the  medicine  may  remain  fixed  in  the  bottom. \nThen  remove  the  sal  ammoniac,  and  congeal  the  medicine  with  a  slow  fire,  as \nif  it  were  Sol,  for  several  days,   and  the  thing  is  done. \n\nIf  you  wish  to  multiply  this  elixir,  place  one  part  with  loo  parts  of  quick \nmercury,  purified  and  heated  in  a  crucible.  Melt  it  completely  over  a  slow \nfire  and  it  becomes  friable  Luna.  If  you  put  one  part  of  this  to  loo  parts  of \nquick  mercury  it  will  become  purest  Sol. \n\nRed  Oil  which  fixes  Luna  and  Sol,  and  from  which  the  Carbuncle \n\nIS  made. \nTake  Crocus  Arabicus \nCalcanthus \nArabian  Verdigris \nLitharge \n\nRed  Calcined  Tin,  iij.   oz.  each \nQuick  Sulphur \nCitrine  Arsenic \n\nRed  Sublimated  Calx,  lbs.  ij.  each \nPrepared  Sal  Ammoniac \n\nSaltpetre,  distilled  and  rectified  with  distilled \nRed  Animal  Oil,  lb.  j.  each. \nLet  these  ingredients  be  covered  with  wax,  and,  when  they  have  been  thus \ntreated  twice,  put  the  mixture  to  dissolve,  until  a  pure  red  water  is  produced. \nThen  let  it  be  distilled  in  an  alembic  ;  and  with  this  water  imbibe  the  quick- \nsilver aforesaid.  Then  dissolve  and  distil  it  as  before,  and  waxen  with  it  the \nsulphur  and  the  arsenic.    Leave  it  to  dissolve  and  to  distil  until  it  be  clear  and \n\n\nA   Manual  of  Paracelsus  the   Great.  319 \n\nred,  and  coagulates  of  its  own  accord  in  the  vessel  of  coagulation.  When  it \nhas  been  coagulated,  waxen  it  as  above  Reduce  it  over  a  slow  fire  with  the \naddition  of  animal  oil  until  it  will  pour  out  like  wax.  Project  one  ounce  of  it \non  100  parts  of  Luna  or  Jupiter.  If  there  be  mercury  or  anything  else  therein, \ntinge  it,  and  it  will  be  coagulated,  producing  gold  better  than  that  of  Nature. \nHereby  also  carbuncles  can  be  made  out  of  crystals. \n\nThe  Gr.\\d.\\tiox  ok  Lun.\\. \nTake  Sal  Ammoniac,  oz.   i. \nAlumen  Jameni,  oz.   i. \nFlos  .<^ris,  oz.  ij. \nVitriol  Rom.,  oz.  \\ \nSaltpetre,  oz.   \\ \nTuchia,   oz.  i. \nMake  an  aqua  fortis.     Then  pulverise  thoroughly  the  dregs.       Dissolve  i. \npart  of  Sol  and  i.  part  of  Luna,  and  project  ^2  a  dram  thereupon.     Afterwards \ngranulate  per  sturbam  in  the  aforesaid   strong  water,  and  thus,  beyond  any \ndoubt,  you  will  have  gold  that  will  answer  any  test  up  to  xxiiij.  degrees. \n\nPerpetl'.al  W.\\ter. \nTake  the  calx   of  eggs.     Dissolve   it  with   the  white  of  eggs  for  three \nweeks.     This  water  placed  on  a  brass  plate  heated  to  redness  will  acquire \nperpetual  whiteness. \n\nAnother  Mode. \n\nDissolve  the  calx  of  eggs  with  alumen  jamenum,  sugar,  and  common  salt. \n\nDistil  once  in  an  alembic,  and  it  serves  for  Luna. \n\nPrecious  Water. \n\nTake  Salt  of  Nitre        1     . \n\n\u201e  ,   .  .  vj.  ozs.  each \n\nSal  Ammoniac    ) \n\nHoney,  cooked  and  skimmed,  v.  oz. \n\nBoy's  Urine,  xv.  oz. \n\nLet  these  be  mixed  ;  place  them  in  a  furnace  for  two  days.     Then  congeal  for \n\none  day  and  dissolve  ;  and  it  will  be  perfect  water,  which  congeals  mercury \n\nthat  has  been   purified  and  heated.     It  will  also  transmute  brass  into  good \n\nLuna. \n\nThe  Stroxg  W.\\ter  called  the  Oil  of  the  Philosophers. \n\n.   Take  one  part  each  of  Vitriol   Rom.,  and  salt  of  nitre.      Pulverise  them \n\nand  mix  with  charcoal  made  from  linden  wood.     Moisten  with  acetum  ;  then \n\npound,  dissolve,  and  distil,  when  it  will  become  an  ardent  water. \n\nFor  Sol. \n\nDissolve  cinnabar  with  water  of  sal  ammoniac,  vitriol,  and  salt  of  nitre \n\nuntil  it  is  perfectly  fixed  and  becomes  red,  which  will  be  after  three  or  four \n\ndissolutions.       Put   this    for   sublimation    with    the    same    quantity  \"  of    sal \n\nammoniac.      Repeat  the  sublimations  until  it  be  poured  forth.     Then  dissolve \n\nin  acetum,  having  previously  dissolved  plumose  alum  in  the  bath.      Continue \n\nuntil  it  be  as  fluid  as  wax,  and  part  of  it  tinges  prepared  Luna, \n\n\n320     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nCorporal  Mercuries. \nTake  arsenic  and  dissolve  it  in  aqua  fortis.     Then  take  Luna,  and  dissolve \nthat.     Join  them  together,  and  strain  them  as  you  know  how.      Sublimate  the \narsenic  from  the  body,  and  it  will  become  a  sort  of  mass.      Put  it  into  a  damp \nplace,  and  it  will  be  dissolved  into  mercury. \n\nCorporal  Mercury. \nTake  any  body  you  will  and  two  parts  of  arsenic.     Pulverise,  and  then \nsublimate  them.      Place  in  hot  water  and  it  will  come  forth  as  mercury. \n\nCorporal  Mf.rcury  froai  the  Metals. \nTake  of  any  metal  one  part  and  of  purified  white  arsenic  another  part. \nMake  thin  plates,  place  them  one   over  the    other   in    layers,  and    let    them \nbe  reo'ulated  first  of  all  in  a  slow  fire,  successively  made  stronger  until  it  begins \nto  smoke.     Then  pour  quickly  into  cold  water,  and  you  will  find  mercury. \nMercury  from  Jupiter  and  S.\\turn. \nPut  layer  for  layer  of  quicklime  and  metal,  and  place  them  in  a  sublimatory. \nSet  on  the  fire,  and  sublimate  as  you  know  how.     The  mercury  ascends,  ad- \nhering to  the  alembic,  and  is  quickened. \n\nCorporal  Mercury  from  Saturn. \nDissolve  Saturn  and  put  salt  upon  it.  Shake  it  until  it  turns  to  a  powder. \nThen  wash  it  with  warm  water  and  dry  it.  Afterwards  put  it  in  a  glass  vessel \nand  pour  upon  it  the  white  of  eggs  and  water  of  sal  ammoniac.  Lute  it,  put \nit  in  horse  dung  for  two  days,  then  take  it  out,  and  you  will  have  what  you \nrequire. \n\nThe  Mercury  of  Saturn  according  to  the  Experiment  of  Hamelius. \nTake  thin  plates  of  Saturn,  placed  layer  by  hwer  with  common  salt  in  a \nvessel.      Bury  it  for  eight  days  in  the  ground.      Dilute  with  common  water, \nand  then  a  part  of  the  mercury  will  be  found  at  otice.    Repeat  the  process  with \n\nthe  rest. \n\nMercury  of  all  iiie  Metals. \n\nTake  some  sal  ammoniac,  flos  aeris,  vitriol,  and  plates  of  any  kind  of  metal. \n\nPut  them  in  layers,  and  sublimate  them.      Place  the    sublimated  portion  in \n\nacetum,  and  you  will  find  Mercurius  virus.     Do  this  until  all  the  plates  are \n\nturned  into  mercury. \n\nMercury  from  all  Bodies. \n\nTake  the  calx  of  any  metal  and  place  it  in  acetum,  in  which  there  are  two \n\nparts  of  the  calx  of  the  body  and  one  part  of  sal  ammoniac.      Place  these  in \n\ndung  for  seven  days,  and  the  body  becomes  mercury.     If  an  amalgam  is  made \n\nfrom    it,  together  with   Sol  and   Luna,  by  degrees    natural  mercury  is  fixed \n\nwith  it. \n\nCorporal  Mercury. \n\nTake  Saturn,  and  dissolve  it  in  a  tigillum.     When  it  is  dissolved,  scatter \n\nover  it  sal  ammoniac,  and  stir  it  with  a  spatula  until  it  becomes  a  powder. \n\nAfterwards  project  the  powder  in  boiling  water,  and  the  salt  will  be  dissolved \n\n\nA   Manual  of  Paracelsus  the   Gieat.  321 \n\nin  the  water.  Then  desiccate  pulverised  lead  in  the  bottom,  and  put  it  with \nwhite  of  eggs  into  a  glass  vessel  for  62  days.  Afterwards  remove  the  water, \nand  you  will  find  the  mercury  in  a  fluid  state  at  the  bottom. \n\nAnother  Method. \nTake  a  sufficient  quantity  of  sulphur  and  linseed  oil.      Boil  the  mixture \nuntil  it  comes  to  the  form  of  a  vapour.      Put  in  it  plates  of  Saturn,  and  it  is \nconverted  into  Mercury  in  three  days. \n\nCorporal  Mercury  from  Luna. \nTake  plates  of  fulminated  Luna  ;  dissolve  in  aquafortis.  Extract  the \naquafortis  by  means  of  an  alembic,  and  wash  the  calx  with  fresh  water.  Mix \nwith  it  sal  ammoniac,  alcali,  and  oil  of  tartar.  Blend  all  together  on  marble  and \npound  thoroughly  for  three  or  four  hours.  Then  the  body  gains  a  soul. \nCollect  this  soul  carefully,  and  the  four  elements. \n\nThis  is  the  Fouxdation   about  which    all    the    Philosophers    have \n\nWritten. \nIf  you  cannot  pound  them  so  long  on  marble,  then  after  you  have  done  so \nfor  two  days,  and  the  soul  does  not  shew  any  desire  for  the  body,  place  all \ntogether  in  a  glass  vessel,  and  put  it  in  dung  for  four  weeks.  Afterwards  set \nthe  glass  vessel  in  a  capella  and  abstract  the  water  until  all  moisture  has \ndisappeared.  Strengthen  the  fire,  and  the  blessed  water  ascends.  Collect  this \ncarefully,  and  if  any  remains  in  the  alembic,  remove  it  with  a  feather.  If  they \nbody  is  not  totally  abstracted,  add  more  oil  of  tartar,  put  it  in  a  glass  vessel \nwith  other  simples,  as  before,  pound  it  well,  and  set  it  in  dung  for  eight  days. \nThus  the  whole  will  be  extracted. \n\nCorporal  Mercurv  from  Saturn. \nTake  Saturn,  put  it  in  a  patella,  and  when  it  is  slightly  dissolved,  stir  it \nwell  with  an  iron  spatula.  Afterwards  let  it  be  divided  into  minute  parts  and \nsalted  with  salt.  When  this  is  done  let  it  be  again  dissolved.  Pour  warm \nwater  over  it,  and  it  attracts  the  water  to  itself.  Then  take  calx  of  marble, \nput  it  in  a  closed  glass  vessel,  well  luted  ;  set  it  in  horse  dung,  let  it  stand  for \na  month,  renewing  the  dung  each  week,  and  it  is  transmuted  into  Mercury. \n\nTo  Convert  White  Sol  into  Aloth. \nTake  oil  of  vitriol  by  descent,  calcined  oil  of  tartar,  and  sal  ammoniac  in \nequal  parts.  Mix  them,  adding  calx  of  Luna,  and  place  in  a  phial.  Set  this \nin  horse  dung  or  in  a  bath  of  Mary  for  four  weeks,  that  it  may  putrefy.  Open \nthe  vessel  and  put  equal  weights  of  pounded  sal  ammoniac  and  salt  of  alcali, \nwith  oil  of  vitriol.  Putrefy  as  before  for  four  weeks,  and  the  body  will  be \nentirely  converted  into  .Moth. \n\nCorporal  Mercury. \n\nTake  vitriol,  saltpetre,  and  alum.     Make  aquafortis  as  you  know.     Then \n\ntake  caput  niortuum  and  extract  its  salt  with  common  water.      Reverberate \n\nthe  caput  niortuum  a  second  time,    again  extracting  the  salt.     Repeat  this \n\nW \n\n\n322      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nprocess,  the  oftener  the  better.  Afterwards  take  the  earth  that  remains. \nPour  over  it  aquafortis.  Leave  it  to  stand  for  one  da)-.  Then  force  it \nthrough  the  alembic  in  that  aquafortis.  Dissolve  the  moon.  Abstract  the \nphlegm  through  the  alembic  in  the  bath.  Afterwards  take  good  sal  alcali, \nreverberate  it,  and  dissolve  in  oil.  Then  take  good  oil  of  tartar,  and  afterwards \ndissolved  sal  ammoniac,  which  has  been  six  times  sublimated.  Take  equal \nquantities  of  these  three  oils.  Pound  away  the  calx  therewith,  put  in  a  cupel. \nPour  the  oils  over  to  the  height  of  a  finger.  Place  in  horse  dung  fifteen  days. \nThen  set  over  cinders.  Drive  at  first  gently,  afterwards  violently.  Then \nthere  ascends  a  white  powder,  which  proves  from  a  marc  to  two  ounces  of \nLuna.     This  makes  living  with  brandy  or  sunst. \n\nReceipt  of  the  Bishop  of  Strasburg. \nTake  of  filings  of  Luna  two  ounces.  Dissolve  in  aquafortis.  Then \nabstract  thence  into  the  third  part  of  the  water  through  the  alembic.  Put  in \na  cold  place,  where  white  pebbles  collect ;  take  them  and  weigh  them.  Then \ntake  so  much  of  salt  of  tartar,  and  half  as  much  of  sublimated  sal  ammoniac, \nand  putrefy  them  in  dung,  whereupon  the  pebbles  will  become  mercury.  Dry \nit  by  means  of  fustian  (?)  cloth.  If  it  does  not  become  Mercury,  sublimate  it, \nwhereupon  you  will  have  Mercury  out  of  Luna. \n\nFreising. \n\nTake  of  aquafortis  one  part  out  of  two  parts  of  vitriol,  and  one  part  of \nalumen.  In  it  dissolve  Luna,  then  excoct  the  calx.  Then  take  of  the  burnt \nsalt  of  tartar  two  parts,  common  salt  one  part,  salt  alcali,  salt  of  urine  one \npart  each. \n\nPound  these  salts  together  with  the  calx  of  the  moon,  and  let  the  quantity \nof  the  salts  of  the  moon  he  as  much  as  of  all  the  salts.  Dissolve  it  all  in  water  ; \nnext  put  therein  wheat  meal  and  a  little  brandy.  Let  it  become  dry  as \nglass  (?).     Then  sublimate  it.     Thus  Luna  Mercurius  is  produced. \n\nNote. \n\nTake  leaves  of  Luna  beaten  extremely  thin,  a  finger's  length  and  the \nbreadth  of  a  creutzer,  put  it  into  a  mortar  (?)  and  reverberate  it  nine \nconsecutive  days,  purify  it  from  the  sulphur  which  then  comes  forth,  and \nreverberate  it  five  or  six  times,  or  until  Luna  yields  no  more  sulphur.  This \ntakes  place  when  the  leaves  become  black. \n\nImpaste  this  sulphur  with  quintessence  of  wine,  and  there  will  be  quick- \nsilver.    Reverberate  it  with  wood  of  oak  or  birch. \n\nThe  Original  has. \nDissolve  tartar  in   aquafortis,  then  let   it  evaporate  and  be  coagulated. \nThen  dissolve  it  out  of  a  stone  into   an   oil.      Pour  it  upon  sulphur  of  the \nmoon.     Stir  it  in  a  vessel  with  a  hard  wooden  spoon,  and  you  have  Mercury \nof  the  body. \n\n\nA   Manual  of  Paracelsus  the  Gteat.  323 \n\nMercu'ry  ok  the  Body. \nTake  of  sal  ammoniac  one  part,  of  Mercury  sublimated  one  part,  of \ncalx  of  lime  one  part.  Pound  the  sal  ammoniac  and  mercury  well  together; \nlet  them  melt  gently.  Put  in  the  Luna,  speedily  take  it  out  again  (and  place) \non  a  dish  with  water,  and  stir  it.  Then  dry  it  with  a  towel  or  leather.  You \nwill  then  have  Mercury  of  the  Moon,  true  and  good. \n\n\u25a0  Another  Method. \nTake  saltpetre  which  has  been  well  purified.  Pound  it  well  and  put  it \ninto  a  cucurbit.  Set  it  among  warm  ashes,  whereupon  the  saltpetre  will  boil \nlike  water.  Then  take  the  calcined  Luna  and  put  it  into  water.  Let  it  stand \nthus,  care  being  taken  lest  the  ashes  be  too  hot.  Then  mercury  of  silver  will \nbe  produced.      Strain  through  a  cloth  and  collect  the  mercury. \n\nCoRPOR.\\L  Mercury. \nX'itriol  also,  if  it  be  distilled  alone  into  water  and  a  quantity  of  filings  be \nplaced  therein,  will  in  the  course  of  time  become  Mercury. \n\nAnother  Method. \n\nWith  Mercury  sublimate  seven  times,  pound  cal\\  or  cinder  of  every \nmetal ;  add  flour  and  water.  It  will  descend,  for  it  will  turn  into  living \nMercury.  Reduce  to  a  cinder  after  solution  and  repercussion,  cleansing  it \nthoroughly  of  saltness  and  spirits  of  aquafortis. \n\nTake  filings  of  Luna.  Afterwards  take  Mercurj-,  which  you  must  wash \nwith  salt  and  vinegar.  Cook  Mercury  with  vinegar  and  salt.  Take  three \nparts  of  this  and  of  filings  of  Luna  one.  Make  an  amalgam  and  pound  well \nfor  two  hours  on  a  smooth  stone.  Then  let  the  Mercury  evaporate.  .After- \nwards remove  the  vinegar  and  salt  with  warm  water.  Calcine  that  calx  of \nLuna  twentj-  hours,  and  there  will  be  a  woolly  Luna.  After  which  calcination \nput  in  the  distilled  vinegar.  Then  make  the  remaining  calx,  working  as  above. \nThen  take  the  extracted  Luna,  pound  it  with  some  tartar,  and  it  will  be  live \nMercury. \n\nNote. \n\nDissolve  filings  of  Luna  in  aquafortis,  draw  the  third  part  through  the \nalembic  and  put  it  in  a  cold  place,  where  crystals  collect.  Take  it  and  weigh \nit;  add  the  same  quantity  of  sulphur  and  half  that  quantity  of  sal  ammoniac, \netc.,  as  see  above,  in  the  Bishop's  art. \n\n-Another. \nTake  the  calx  of  any  metal,  place  it  in  vinegar,  wherein  let  there  be  distilled \ntwo  parts  of  sulphur,  of  sal  ammoniac  one  part,  and  of  .Mercury  sublimate  one \npart.  Let  it  be  placed  in  dung  or  in  the  bath  eight  or  ten  days,  then  let  it  be \ndistilled  among  the  cinders,  and  Mercury  will  ascend.  With  this  there  is  an \namalgam  of  Luna  or  of  Sol,  and  you  will  tinge  all  bodies.  Take  of  subli- \nmated Mercury,  which  see,  pound  it  with  steel  filings,  out  of  sal  ammoniac,  put \n\nit  into  a  wet  place,  .'ind  let  it  be  dissolved  into  oil  without  water. \n\n\\V3 \n\n\n324      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nPraxis. \n\nTake  of  Mercury  of  the  sun  one  part,  and  of  crude  Mercury.      Put  it  into \n\na  phial  and  seal.     Give  it,  from  the  first,  four  or  five  gentle  fires,  increasing \n\nthe  heat  gradually  until  you  perceive  the  red  powder.      It  tinges  Mercury  and \n\nall  bodies.     Treat  the  white  similarly.     Take  of  Mercury  of  Luna  two  parts, \n\nof  crude  Mercury  one  part.     Possibly  the  red  process  should  have  been  treated \n\nin  the  same  manner. \n\nNote. \n\nTake  an  equal  quantity  of  salt  and  sulphur,  and  of  water  of  arsenic.    Take \n\nas  much  as  you  like  of  calx  of  Luna,  well  sweetened.      Put  it  in  a  cupel,  pour \n\nwater  over  to  the  height  of  three  fingers.      Let  it  stay  three  weeks  in  dung  or \n\nin  the  bath.      Let  it  be  well  luted.    Then  place  in  sand.      First  distil  the  water \n\nslowly,  then  drive  away   the  spirits.     Afterwards  strengthen,  whereupon  the \n\nMercury  ascends;  let  it  become  cold  and  you  have  it  potent. \n\nAnother  Method. \nMake  aquafortis  of  equal  quantities  of  saltpetre,  of  vitriol,  and  alumen. \nOf  this  water  take  one  part,  in  which  dissolve  4  c.  of  sal  ammoniac  and  12  of \nsublimated  mercury.  Leave  it  to  putrefy  fourteen  days.  Distil  slowly  through \nthe  alembic  in  the  cinders  ;  then  take  calx  of  the  Moon,  well  sweetened,  pour \nthis  extracted  aquafortis  over,  so  that  it  may  stand  three  inches  high  ;  let  it \nremain  three  or  four  days  in  a  tepid  heat,  and  it  will  be  changed  into  Mercury. \n\nMercury  of  S.aturn. \n\nTake  of  soap  one  part,   of  living  calx  one  part.       Pound  them  together, \n\ndistil  like  an  aqua  fortis.      Then  take  of  ceruse  two  parts,  and  of  oil  of  soap \n\none  part.      Impaste  well,  let  it  stand  one   month  in  the  bath,  afterwards  pour \n\nwarm  water  over  it,  move  with  the  finger,  and  you  will  have  the  mercury  of \n\nthe  bodies. \n\nMercury  of  the  Bodies. \n\nTake  one^  pound  of  sal  ammoniac,  purified  with  P  calcined  and  prepared. \nThen  place  two  pounds  of  rock  [pctra)  in  the  middle  of  that  sal  ammoniac  sub- \nlimated, below,  above,  and  around,  to  the  thickness  of  one  finger  ;  let  it  be \ncompressed  and  placed  in  a  glass  vessel,  and  then  set  amid  the  sand  in  a  jar, \nwhich  has  the  lid  well  luted,  and  give  for  four  days  the  fire  of  a  candle,  at  first \nwith  one  light,  afterwards  with  two,  thirdly  with  three,  and,  finally,  with  four \nlights.     There  will  then  be  a  black  matter.     Subsequently,  press  through  the \n\nbag. \n\nNote. \n\nA  tincture  must  be  made  after  the  manner  in  which  oil  is  extracted  from \nvitriol.  Let  it  come  over  a  slow  fire.  Then  take  a  quantity  of  sublimed  mer- \ncury, and  prepare  it  over  a  similar  fire,  till  it  shall  have  become  white.  Take \none  part  of  the  filings  of  the  body  of  Luna,  with  two  parts  of  the  Eagle  and  of \nsal  ammoniac.  Mix  them  well  in  a  crucible,  which  seal,  and  set  over  a  good \ncoal  fire.  When  the  contents  are  completely  melted  remove  them,  let  them \ncool,  and  then  press  through  a  cloth.       Then  take  mercury  ;    let  it  remain  in \n\n\nA   Manual  of  Paracelsus  the   Great.  325 \n\nthe  cloth  ;  expel  thoroughly  by  means  of  Saturn,  take  a  portion  of  mercurial \nwater  and  a  portion  of  running  Mercury.  On  account  of  the  low  temperature, \ntake  care  to  cover  the  body  produced.  Its  formation  must  take  place  in  the \nwater.  Afterwards  effect  its  digestion,  sealing  well,  until  a  powder  results. \nDissolve  this  in  the  cold  and  coagulate  it  in  the  warmth.  Perform  this  twice \nat  least,  and  you  will  have  a  powder  which  is  potent  for  tinging. \n\nAgain'. \nTake  vitriol,  and  pound  it  thoroughly.  Place  it  in  a  glass  vase,  well \ncovered  so  as  to  prevent  exhalation.  Set  it  above  the  furnace  and  keep  up  a \nslow  fire  below  for  a  whole  day,  and  you  will  find  it  turned  into  water.  Then \ntake  filings  of  Mars,  well  washed  in  sweet  water  until  all  the  vitriol  depart;  after \nwhich  pound  heavily  in  the  mortar.  Sprinkle  the  said  filings  with  water  of \nvitriol,  then  leave  to  dissolve  for  two  or  three  days,  whereupon  there  will \nresult  a  calx  of  those  filings,  but  at  the  bottom  of  the  vessel  you  will  discover \nMercury. \n\nMercury  of  the  Body. \nMake  aquafortis  out \n\nOf  Vitriol  i.  lb. \nOf  Salt  Nitre  i.  lb. \nOf  Calcinated  Alumen  \\  lb. \nAnd  if  the  alembic  becomes  red,  take  the  red  spirits  separately  ;  in  it  dissolve \nthe  body  of  the  sun  and  moon,  so  far  as  they  are  capable  of  dissolution.  Of \nthe  same  take  one  part,  and  four  parts  of  extracted  tartar,  with  quintessence \nof  wine  as  aforesaid.  Or,  put  the  hot  tartar  into  the  quintessence  to  the \nextent  that  the  quintessence  will  receive  it.  Of  the  same  quintessence, \ntogether  with  the  extracted  tartar,  take,  as  said  above,  four  parts.  Then  pour \nthe  aquafortis,  with  the  body,  into  the  quintessence,  for  the  first  time  by- \ndrops,  and  set  it  in  the  bath  for  eight  days.  Then  boil  it  clear,  that  no  dross \nmay  remain  with  it.  Extract  this  once,  and  again  pour  on  (the  aquafortis), \nuntil  it  becomes  a  transparent  oil.  Then  it  is  genuine.  Next  take  the  earth \npreviously  stirred,  and  extract  its  phlegm  into  the  sand.  Then  give  a  subliming \nfire,  whereupon  the  body  will  arise.  Cleanse  it  and  make  it  living  in  vinegar \nor  boiling  wine.  Place  in  the  same  Mercury  the  aforesaid  oil  separately \nuntil  it  is  all  brought  over  ;  then  it  will  tinge. \n\nMercury  of  the  Body. \nTake  of  Sublimated  Mercury  four  parts, \nSal  Ammoniac  two  parts. \n\nMercury  of  \\^enus,  or  preferably  Salts  of  Urine,  two  parts. \nCalx  of  Luna  pounded  with  the  salts. \nLet  them  remain  in  putrefaction  for  eight  days. \n\nAnother  Method. \nTake  of  calx  of  Luna  pounded  with  the  same  quantity  of  sal  ammoniac. \nSublimate  three  or  four  times.     Then  wash  the  sal  ammoniac  from  it.     Drive \nthe  calx  through  a  retort  with  a  small  fire,  and  you  will  have  mercun*-. \n\n\n326      77/1';  Hermetic  and  Alchanical  ]Vritings  of  Paracelsus. \n\nAugment. \nTake  of  corporal  mercury  four  parts,  and  of  fine  Sol  or  Luna  one  part. \nMake  an  amalgam  in  a  copper  vessel,  with  an  ordinary  bath.  Then  leave  it  to \ndigest  eight  days.  When  it  is  fixed,  augment  it  with  common  mercury  again, \nabout  three  times.  Afterwards  augment  it  with  crude  mercury  (but  perhaps \nmercury  sublimated  and  rectified  is  the  best).  Do  this  continually,  and  in \neight  days  it  will  also  be  fixed.  Or,  dissolve  Mercury  in  aquafortis,  then  let \nit  drive  over,  and  you  will  again  \\ivify  it  with  that  augment. \n\nTo    MAKE    FIXED    AUGMENT. \n\nDissolve  Luna  in  aquafortis,  permit  half  of  the  water  to  evaporate  ;  if \ncrystals  collect,  place  them  in  a  glass  cup  in  a  cellar,  and  an  oil  will  be \nproduced.  Imbibe  it  witli  a  small  augment.  Place  for  eight  dajs  on  hot \ncinders  with  little  heat,  the  glass  being  open,  .\\ftorwards  subject  it  to  a \npowerful  fire  and  pulverise  well. \n\nReduction. \nTake  of  Minium   one   part. \n\nCeruse  (otherwise  litharge)  one  part. \nThe  Fixed  Augment  one  part. \nPound  the  three  things  well  together.     Put  into  a  well-luted  crucible,  and \nsmelt  thoroughly  for  an  hour.     Then  cool  and  clear  away  the  regulus. \n\nMercury  of  the  Bodies. \nTake  equal  quantities  of  tartar  and  of  vinegar.  Put  them  in  a  phial, \nwith  long  neck,  into  oil  of  vitriol.  Inject  calx  of  any  metal.  Stir,  and  leave \nto  stand  eight  days.  Next  inject  sal  alkali  and  sal  ammoniac  in  the  same \nquantity  as  in  the  previous  recipes.  Place  on  dung  thirty  days,  and  you  will \nfind  at  the  bottom  calx  converted  into  Quicksilver. \n\nNOTK. \n\nTake  of  Mercury  sublimate  half  a  pound. \nof  Sal  ammoniac  an  equal  quantity. \nPound  well  and  put  them  together  in  a  glass.  Let  it  be  well  luted.  Put \nit  in  carcUcit,  in  warm  sand.  Kindle  a  mild  fire  beneath.  Thus  it  will \nbecome  one  (solid)  mass.  Remove  this  ;  pound  it  small  ;  and  put  in  a  damp \ncompartment  to  dissolve.  Afterwards  take  of  filings  of  Luna  one  marc.  Put \nit  in  water.  This  also  becomes  water.  Coagulate  on  soft  ashes,  and  reduce \nto  powder,  of  which  inject  one  part  upon  ten  of  Mercury,  of  purged  Jupiter,  or \nof  crude  Mercury. \n\nMercury  of  Jupiter. \nLiquefy  Jupiter.  Then  inject  the  same  quantity  of  Mercury,  and  thus \nmake  an  amalgam.  Next  let  them  be  well  pulverised  and  thoroughly  incor- \n.porated  with  water  of  sal  ammoniac,  tartar,  salt  of  urine,  and  the  same \nquantity  of  common  salt.  Place  in  a  flask,  well  sealed  up.  and  set  in  dung  for \ntwenty  days,  when  it  will  be  converted  into  Mercury. \n\n\nA  Manual  0/  Paracelsus  (he  Greal. \n\n\nd-\"/ \n\n\nAugment  on  Mercury  of  Saturx. \n\nTake  of  Mercury  of  Saturn  31. \nof  Sol  3  s. \nThe  amalgam,  if  kept  at  a  moderate  temperature  for  eight  days,  changes  into \na  brown  powder,  which  becomes  the  finest  gold.  Add  to  it  half-an-ounce  of \ncommon  Mercury.  Again  let  it  stand  for  eight  days,  when  again  it  becomes \na  brown  or  a  red  powder,  and  so  on  with  common  Mercurj-.  The  case  is  the \nsame  for  Luna,  and  for  Mercury  of  Jupiter  with  Luna.  The  whole  process \nmust  occupy  eight  days. \n\nNote. \n\nDissolve  Luna  in  any  quantity  of  aquafortis,  and  in  vinegar  dissolve  cal- \ncined tartar.  Then  pour  the  two  solutions  properly  together,  in  such  a  manner \nthat  none  may  run  over.  Afterwards  pour  it  into  a  phial,  which  must  be  well \nluted  at  the  top.  Set  it  in  horse  dung  to  putrefy  for  fourteen  days.  After- \nwards put  in  an  (earthen)  pan  till  it  becomes  inodorous.  Precipitate  to  the \nbottom  whatsoever  adheres  to  the  upper  part  of  the  pan,  and  let  it  cook  thus \nuntil  it  becomes  as  thick  as  a  pottage.  Then  let  it  become  cold,  and  stir  it \nunder  the  tartar.  If  mercury  collects,  remove  it.  Then  take  a  measure  of \nwater  and  gradually  wash  off  tiie  tartar,  whereupon  all  the  mercury  will \ncollect. \n\nCoRPOR.\\L  Mercury. \n\nTake  of  Luna  out  of  sweetened  aquafortis  si. \nof  Sal  ammoniac  5s. \nMix.  Pour  over  them  oil  of  tartar,  which  must  stand  over  them  to  the  height \nof  two  fingers.  Put  into  a  glass  well  luted,  and  leave  to  putrefy  four  weeks. \nExtract  the  humidity  from  it.  Sublimate  the  remainder.  Whatsoever \nascends  is  to  be  put  in  warm  water,  vinegar,  or  oil  of  tartar,  and  thus  you \nwill  have  Mercury. \n\nOil  of  Tartar  is  Produced  as  Follows. \n\nTake  of  calcined  tartar.  Pour  upon  it  the  quintessence.  Allow  it  to \nstand  for  twenty-four  hours.  Pour  out  again  until  at  last  no  more  oil  remains \nin  the  faeces. \n\nMercury  of  the  Body. \n\nTake  sal  alkali,  and  pour  upon  it  pure  urine  of  youths,  so  that  it  may  be \ndissolved  therein.  Distil  through  the  filter,  and  coagulate.  Afterwards  take \nsome  sal  ammoniac  and  twice  that  quantity  of  Mercury  sublimate.  Pound \nthem  together,  and  place  them  over  a  glass  slab  to  dissolve.  Afterwards  take \nthe  water  thus  dissolved,  and  pour  it  into  a  glass.  Place  the  glass  in  the \nbath  of  Mary,  that  the  aquosity  may  be  consumed  and  vanish.  You  must \nthen  test  it  by  means  of  the  blade  of  a  knife,  as  you  know.  Afterwards  place \ntherein  leaves  of  Sol,  Luna,  Venus,  Jupiter,  or  Saturn,  for  the  space  of  an \nordinars-  dav.      It  will  then  be  converted  into  Mercurv. \n\n\n328     The  Hermetic  and  Alchemical  Writings  0/  Parace'sus. \n\n\nMercury  of  Saturn. \nTake  of  Sal  ammoniac  half-an-ounce \nof  Calcined  Saturn  two  ounces, \nof  Sal  manipulum \n\n\nc  \u201e  ,  .      ,     ,  ,     one  ounce  each. \n\n01  Calcined  alumen \n\nMix  all  together.      Put  into  a  glass  with  a  narrow  neck,  and  underneath,  at \n\nthe  bottom,  put  a  quantity  of  genuine  mercury.     Afterwards  place  the   -natter \n\non  the  top.      Close  the  glass   securelj'.      Set  in    horse  dung  for  four  weeks. \n\nThen  it  will  become  Mercury. \n\nAnother  Method. \nTake  of  calcined  Saturn,  smear  with  sap  of  henbane,  dry  it,  and  smear  it \nuntil  it  resembles  a  paste.       Then  set  over  a  slow  fire  until    the   humidity \ndeparts.      Subsequently,  increase  the  fire,  and  Quicksilver  will  come  forth. \n\nS.\\LT  of  Urine  for  Mercury  of  the  Body. \nTake  of  the  urine  of  a  man  who  continually  drinks  wine,  and  distil  it \nthrough  the  bath.  Completely  dry  the  faeces.  Then  you  will  have  the  salt  of \nurine.  Then  take  two  ounces  of  the  water  of  life,  four  times  rectified.  In \nthis  dissolve  half-an-ounce  of  salt  of  urine  and  half-an-ounce  of  calcined  Luna. \nPound  the  calx  subtly  with  burnt  salt,  the  more  the  better.  Cleanse  that  calx \nwith  hot  water.  Then  you  must  put  it  into  the  aforesaid  water  of  life.  Let  it \nputrefy  fourteen  days  in  dung.  Afterwards  distil  the  water  of  life  from  the \ncalx.     Pound  with  a  little  oil  of  tartar,  and  it  will  become  Quicksilver. \n\nMercury  of  the  Moon. \nDissolve  Luna  in  aquafortis.      Pour  in  sal  ammoniac.     Thus  Luna  is  sent \ndown  to  the  bottom.     Take  one   part  of  this  calx.     Take  an  equal  part  of \nMercury  sublimate  and  sal  ammoniac.     Place  in  hot  cinders,  and  in  three  days \nthere  will  be  Mercury  of  the  Moon. \n\nTo  Convert  Met.als  into  Mercury. \nTake  Mercury  sublimated  seven  times,  and  add  to  it  the  same  quantity  of \nthe  purest  flour  of  wheat.  Pound  them  together  and  saturate  the  matter  with \na  little  pure  water.  Place  in  a  vessel  and  subject  them  to  a  slow  fire,  that  the \nmoisture  may  evaporate.  This  having  been  done,  put  the  matter  into  a  circular \nfurnace  (retort)  with  the  neck  of  the  glass  downward.  Drive  it  by  descent, \nand  the  Mercury  will  descend.  And  that  Mercury  being  heated  devours  all \nmetals,  until  they  are  reduced  to  Mercury. \n\nMercury  out  of  Bodies. \nTake  of  Salt  of  Tartar  gii. \nSal  Ammoniac   ?i. \nCalcined  Saturn   ii. \nLuna  or  Sol   si. \nMix  all  these  together  and  pour  over  them  good  vinegar,  and  let  it  be  distilled. \nHowever,  let  it  swim  on  the  top  (tiie  height  of)  one  palm  or  thereabouts.     Seal \n\n\nA  Manual  of  Paracelsus  the  Great.  329 \n\nthe  vessel  hermetically.  Set  in  a  warm  place  for  a  month.  Afterwards  place \nin  hot  cinders,  and  thence  distil  the  vinegar.  Next  make  a  strong  fire,  where- \nupon tl      Mercury  will  ascend.     Collect  it,  and  use  it  as  you  will. \n\nMercury  of  the  Moon. \nDissolve  Luna  in  aquafortis.  Extract  the  moisture,  even  to  the  spirits. \nPour  f  esh  aquafortis  upon  it.  Do  this  thrice.  Then  let  it  dry.  Put  it  with \nthe  same  weight  of  four  salts  in  a  cellar  to  dissolve  until  it  will  not  melt  any \nmore.  Then  put  in  a  glass.  Leave  it  to  putrefy  for  four  weeks.  Then  strain \nit  off,  like  an  aquafortis.  Whatever  remains  behind  dissolve  again  on  the \nstone,  putrefy,  and  strain  as  before  ;  reduce  the  residue,  and  then  take  the \nfollowing  salts \u2014 \n\nOil  of  Salt  Alkali \n\nOil  of  Tartar \n\nOil  of  Common  Salt  '\"  -^l\"^'  proportions. \n\nOil  of  Sal  Ammoniac     / \nPour  all  together.     Then  it  is  prepared  as  above. \n\nMercury  of  the  Body. \n\nLet  an  amalgam  of  any  body  be  cooked  in  very  strong  vinegar  and  fixed \n\nby  sal  ammoniac  for  fourteen  days,  when  it  will  become  Mercury  ;   or  let  it  be \n\ndecocted  in  water  of  eggs  and  sal  ammoniac,  and  it  will  become  Mercury  in \n\none  day. \n\nAnother    Method. \n\nTake  Luna  or  Sol,  calcined  or  otherwise,  and  dissolve  in  aquafortis  made \n\nout  of  one  part  of  Mercury,  one  part  of  saltpetre,  and  half  a  part  of  ?  .    Then \n\ncause  the  water  in  the  bath  to  evaporate,  whereupon   Luna  or  Sol  will  remain \n\nat  the  bottom  like  an  oil.    However,  to  dissolve  the  Sun  add  to  the  aquafortis \n\none  part  of  sal  ammoniac.     Next  add  to  the  said  Sol  or  Luna,  thus  dissolved, \n\ntartar  and  distilled  water  of  life.     When  it  has  been  seven  times  imbibed  and \n\ndried  at  the  same  time,  dilute  it,  and  let  the  water  of  life  be  distilled,  so  that \n\nit  may  float  on  the  top  to  the  height  of  three  fingers.     Afterwards  leave  to \n\nputrefy  for  eight  days  in  dung  or  in  a  bath.     Then  the  water  being  evaporated \n\nover  the  fire,  let  an  alembic  be  placed  above  and  set  on  a  good  subliming  fire. \n\nThe  living  and  running  Mercury  will  ascend  into  the  receptacle. \n\nAugment  in  Lun.a  by  Count  Willi.\\m  in  Sager. \n\nTo  MAKE  Sol  out  of  Luna. \nTake  one  ounce  of  6,  of  n,  and  of  sal  ammoniac.  Make  a  powder  out  of \nthem.  Put  into  a  cucurbite,  close  it  up  with  a  small  cloth.  Set  it  in  warm  sand, \nso  that  it  (the  sand)  may  melt.  Add  a  part  of  the  calx  of  Luna.  Stir  to  and \nfro,  whereupon  there  will  settle  a  liquid  matter  at  the  bottom.  Cleanse  the \nsame  from  its  impurity  with  warm  water.  Then  take  the  ^,  wash  it  clean, \nand  although  a  little  silver  may  still  be  present,  make  no  mistake  in  the  work. \nThus  out  of  ever}-  metal  you  may  make  \u00bb.     Take  of  5  one  marc.       Put  it  in \n\n\n330     The  Hertnelic  atid  Alchemical  Wj'itings  of  Paracelsus. \n\na  glass.  Pour  upon  it  three  ounces  of  the  hereafter  to  be  described  aquafortis. \nPut  it  in  the  bath  of  Mary  for  six  days  and  nights.  Then  extract  the  water \nand  preserve  the  matter  at  the  bottom.  Afterwards  take  two  parts  of  sulphur \nand  three  parts  [the  original  leaves  a  blank],  and  impaste  over  a  fire,  as \ncinnabar  is  made.  Pound  this  very  small,  then  boil  it  in  oil  of  tartar,  accord- \ning to  the  process  described  above,  until  all  the  sulphur  be  excocted  hard,  and \ndo  not  burn.  Of  cinnabar  add  one  marc  to  the  above  S,  which  is  to  remain  in \nthe  water.  Pound  it  together.  Put  it  into  a  glass,  but  pour  six  parts  of  the  said \naquafortis  upon  it.  Let  it  stand,  however,  in  the  bath  of  Mary,  or  in  hot \nsand,  for  seven  days,  to  digest.  Then  excoct  the  water  and  pound  the  matter \nto  powder.  Fix  the  powder  by  the  fixation  to  be  described  hereafter.  Take \nthin  plates  of  Saturn  and  place  in  alternate  layers  with  the  powder.  Take \nvitriol,  saltpetre,  and  verdigris  in  equal  quantities.  Perlute  well.  Set  it  to \nglow  in  a  fire  of  calcination,  that  is,  of  circulation,  for  sixteen  days,  that  it  may \nalways  glow  gently.  Then  reduce  it  and  refine  it,  whereupon  you  will  have \nand  find  a  great  augment  in  the  Luna,  and  there  will  be  much  Sol  therein. \nTo  pour  on  the  aquafortis,  do  as  follows  : \u2014 \n\nTake  of  Saltpetre  1 \n\n-   , ,  J  o  1  A  \u2022         /'   each  one  pound, \n\nof  Alumen  and  Sal  Ammoniac    -' \n\nof  Alumen  Plumosum,  half  a  pound. \n\nMake  aquafortis  and  extract  its  moisture. \n\nThe  Oil  of  Tartar. \n\nTake  of  oil  of  tartar  two  pounds,  and  of  oil  of  vitriol,  extracted  by  descent, \n\nor  of  oil  of  calcinated  vitriol,  two  pounds.      In  this  excoct  the  cinnabar,  as \n\nexplained  above. \n\nMercury  of  the  Bodv. \n\nTake  Luna  and  dissolve  in  aquafortis.  Then  dissolve  salt  in  ordinary \nwater,  so  that  it  may  become  thoroughly  salt.  Pour  such  a  quantity  of  this \nsalt  water  as  to  look  like  milk  upon  the  aquafortis.  Leave  for  a  day  and  a \nnight  ;  thereupon  the  sweet  moon  descends  and  will  be  dried.  Take  Bviij.  of \nboiling  wine.  Inject  siiij.  of  calcined  tartar  and  two  of  sal  ammoniac.  Distil \nthrough  the  alembic,  and  the  crystals  will  pass  over  into  the  wine  ;  dissolve \nabout  eight  parts  of  sal  alcali  ;  pour  this  solution  over  the  -i- ),  which  must  go \nover.  Leave  for  eight  days  to  putrefy.  Take  it  out  and  extract  the  moisture. \nAfterwards  lute  the  glass,  and  put  it  in  ashes.  Give  it  a  vehement  fire.  Then \nthe  Luna  will  ascend  in  the  form  of  a  powder.  Clear  this  out  of  the  glass, \nand  put  it  in  oil  of  tartar.  Thus  in  a  single  night,  without  fail,  there  will  be \nproduced  Quicksilver. \n\nMercury  of  Sol  or  Luna. \n\nTake  tartar,  dissolve,  filter,  and  coagulate  again.  Place  by  the  fire,  that \nthe  aquosity  may  be  perfectly  removed.  Afterwards  imbibe  with  the  quint- \nessence four  times.  -  Let  it  stand  twenty-four  hours,  .\\fter  this  pour  away \nthe  fifth  essence  again  and  add  another.  Repeat  the  process  four  times. \nThen  cause  the   quintessence   to  evaporate  in  the  fire,  and   into   lliis  oil   place \n\n\nA  Manual  of  Paracelsus  the  Great.  331 \n\ncalx   of  the   Sun  or  Moon.     Then  the  Quicksilver,   in  twelve  hours,    will  be \nproduced,  as  Maulperger  has  told  us. \n\nOtherwi.se. \n\nMake  an  aquafortis  out  of  two  pounds  of  vitriol,  two  pounds  of  salnitre, \nand  one  pound  of  alum.  Take  one  pound  of  this  aquafortis.  Dissolve \ntherein  two  ounces  of  sal  ammoniac.  When  this  has  been  effected,  next  take \ntwelve  parts  of  sublimated  mercury.  Then  dissolve  it  in  aquafortis.  After  this \nput  the  aquafortis  into  a  cucurhite,  which  must  be  well  sealed  up.  Leave  it  to \nputrefy  for  fourteen  days.  Next  distil  it,  as  you  know.  Place  the  calx  of  the \nSun  or  Moon  in  the  water.  Then  you  must  imbibe  the  -1-)  three  or  four  times \nin  the  oil  of  tartar,  and  thoroughly  dry  it  again.  .Afterwards  place  it  in  the  said \nwater.      Leave  it  to  digest  for  several  days,  and  the  calx  will  be  Quicsilver. \n\nMercury  of  the  Body. \n\nDissolve  Luna  in  aquafortis,  sweeten  with  sweet  water,  next  place  the \ncalx,  when  washed  in  sal  ammoniac  (fixed),  and  suffer  to  flow  in  the  glass. \nStir  vigorously  with  a  skewer  until  it  becomes  somewhat  black.  Next  place \nit  in  hot  water,  and  let  the  salt  be  dissolved,  whereupon  the  calx  will  remain \nat  the  bottom.  Then  distil  the  water,  and  afterwards  the  calx  and  sal \nammoniac.  Next  imbibe  the  calx  in  oil  of  tartar,  dry  it,  and  imbibe  again. \nRepeat  the  process  thrice.  Afterwards  pour  over  it  the  oil  of  tartar,  that  it \nmay  float  on  the  top  to  the  height  of  two  fingers.  Let  it  stand  for  a  natural \nday.  Then  pour  out  the  black  oil  of  tartar,  and  pour  another  above.  Do  as \nbefore,  and  repeat  the  process  until  the  oil  of  tartar  becomes  clear.  Pour  out \nthe  oil,  and  place  the  calx  of  Luna  in  a  glass  with  a  long  neck.  Pour  over  it \nequal  quantities  of  sal  ammoniac,  oil  of  tartar,  and  vinegar.  Leave  them  to \nputrefy  for  fifteen  days.  Afterwards  place  the  alembic  above.  Distil  the \nvinegar  from  the  matter  ;  then  sublime  the  sal  ammoniac.  Thus  there  will \nremain  at  the  bottom  tartar,  with  salt  of  the  Moon.  Then  take  the  matter, \nwash  it  with  vinegar  until  the  blackness  no  longer  appears.  Drj-  the  matter \nand  cover  it.  Place  it  in  layers  in  the  tigillum,  with  leaves  of  pure  silver, \nuntil  the  tigillum  be  filled.  Next  set  the  box  on  a  jar  wherein  is  water, \nas  explained  below.  .Also,  when  you  have  found  the  extracted  Mercury, \nimbibe  it  with  vinegar  and  salt,  and  wash  the  same  extracted  Mercury  even  as \ncommon  Mercury. \n\nAnd  Notice. \n\nMake  an  amalgam  with  extracted  Mercury,  by  the  addition  of  Mercury, \nsublimated  and  revivified.  Let  it  stand  by  a  slow  fire  over  the  cinders,  and \nyou  will  see  Mercury  ascending.  Make  it  descend  by  turning  the  fixatory \nuntil  it  is  fixed  and  remains  with  the  extracted  Mercury  at  the  bottom.  Then \nadd  another  sublimated  and  revivified  Mercury.  Fix  it,  and  again  add  fresh \nsublimated  Mercury,   and  so  multiply  infinitely. \n\nAlso. \n\nInvariably  place  a  little  dissolved  Luna  between  the  extracted  Mercur>- \nand   revivified  Mercurv. \n\n\n332      The  Hermetic  and  Alchemical   Writhigs  of  Paracelsus. \n\nMercury  of  the  Body. \nTake  of  Vitriol  and \n\nof  Saltpetre  equal  quantities  ; \n\nof  Calcined  alum  half  a  pound. \nMake  aqua  fortis.  Dissolve  in  it  filings  of  Luna,  as  much  as  you  like.  Inject \na  little  salt,  and  Luna  is  precipitated.  Dry  the  calx.  Place  in  a  cucurbite. \nIf  there  be  five  ounces,  add  two  ounces  of  sal  ammoniac  and  one  of  calcined \ntartar.  Pour  upon  these  strong  vinegar.  Let  it  stand  on  the  top  more  than  the \nheight  of  two  fingers.  Place  it  in  horse-dung  for  four  weeks.  Afterwards \ndistil  as  aqua  fortis.  Then  vinegar  will  ascend  first,  and  afterwards  Mercury \nof  the  Moon.  Collect  it  with  the  hare's  foot,  and  you  will  have  Mercury. \nTake  as  much  hereof  as  you  wish,  and  put  it  into  the  e.o:_g  of  the  Philosophers. \nClose  perfectly.  Place  in  a  cupel  of  the  wood  of  the  ash.  Subject  it  to  a  slow \nfire  until  a  black  powder  emerges.  Afterwards  increase  the  fire  until  a  white \npowder  follows.  Add  to  it  half  the  quantity  you  require  of  the  corporal  Mercury, \nand  the  third  part  of  reverberated  calx  of  the  Sun.  Digest  it  until  it  becomes \na  red  powder.     Then  you  will  obtain  what  you  desire. \n\nExtraction  of  Mercury  of  the  Moon. \n\nTake  of  calx  of  Luna  one  mark  ;  of  oil  of  Tartar  and  sal  ammoniac  \\.\\\\o \n\ndrams  each  (or  six  drams).    Mix  in  a  well-closed  glass.    Put  the  glass  into  cold \n\nwater.    Then  the  calx  of  Luna  becomes  solid  like  a  cheese.     Next  let  it  stand  a \n\nday  and  a  night.     Then  leave  it  in  horse-dung  for  three  weeks.    Afterwards  take \n\nit  out,  and  place  it  in  the  bath  of  Mary  for  fourteen  days.    Next  set  it  for  three \n\ndays  on  cinders,  that  the  water  may  evaporate,  and  the  matter  be  completely \n\ndried.     Then   take  the  matter  from  the  glass.      Pour  fiercely  boiling   water \n\nover  it.     Pound  it  about  some  time.     Thus  it  will  become   living    Mercury, \n\nand  there  will  be  scarce  four  parts  out  of  one   marc.     That  which   remains \n\nreduce  again \n\nOtherwise. \n\nTake  Luna  dissolved  in  aqua  fortis.     Then  dissolve  tartar  into  vinegar  in \n\nthe  same  quantity  as  Luna.      Pour  the  two  solutions  together  by  drops,  lest  it \n\nshould  crackle.     Gently  extract  the  moisture.     Then  extract  from  it  a  strong \n\nMercury  of  the  Moon.     Thereupon,  a  greyish  powder  attaches  itself  thereto. \n\nTake    it,    and    rub  with  oil  of  tartar  in  your  fingers,  and  it  becomes  living \n\nMercury. \n\nOtherwise. \n\nTake  dissolved  Luna,  and  dissolve  tartar  in  the  quintessence  of  wine.  Let \nthe  quintessence  be  four  times  as  much  as  the  aqua  fortis.  Unite  these  solutions \nand  there  is  a  ready  union,  without  any  commotion.  They  combine  like  an \nadhesive  tincture.  Take  them  out,  dry,  and  sublimate.  Then  the  living \nMercury  comes  forth  and  is  produced. \n\nMercury. \n\nTake  Mercurj-  seven  times  sublimated  and  revivified,  as  you  know,  and \nplace  in  a  warm  stove-bath.      Supply  the  same  with  leaves  of  Luna  to  devour. \n\n\nA  Manual  of  Paracelsus  the   Great. \n\n\ncoo \n\n\nWhen  they  have  thus  been  arranged  in  the  stove-bath,  you  will  perceive  that \nthe  said  Luna  has  been  totally  transformed  into  powder,  which  is  the  medicine \nover  the  Mercury  3.  [  ?  to  the  third  grade.]  Then  having  thus  collocated  the \nsaid  Mercury,  you  are  to  nourish  it  with  common  purged  Mercury,  so  that \nit  may  digest  well  in  its  hot  bath.  Thus,  also,  common  purged  Mercury  is \nconverted  into  a  powder  which  is  a  Mercury  over  other  Mercury  3.  You  may \ncause  it  to  revert  into  a  body,  as  you  know.  Also,  you  must  know  that  the \nabove  mentioned  Mercury,  if  placed  in  dung,  will  for  a  time  be  converted  into \noil.  Congelate  and  waxen  this  with  incombustible  oil,  and  its  virtue  will  be \ninfinitely  augmented. \n\nM.\\KE    THE    ATTEMPT,    AND    VOU    WILL    SEE    MaRVELS. \n\nThe  process  of  congealing  it  without  medicine  consists  in  filling  a  strong \nvessel  to  the  top  therewith,  the  head  of  the  vessel  being  closed  with  salt,  lime, \nand  yolk  of  ^Z^.  Let  it  be  permitted  to  dry,  and  underneath  let  a  fire  be \nkindled  from  morning  till  night.  Afterwards  examine  it,  and  should  you  find  it \nfluxible,  kindle  a  fire  underneath  it  for  another  day.  Then  extract  it,  and  you  will \nhave  the  same  stone,  which  melts  like  lead,  and  is  white  as  silver,  nor  does  it \ndiffer  therefrom,  except  that  it  melts  quickly.  Melt  it  again  and  project  it  into \ndissolved  salt,  until  it  hardens  and  becomes  silver. \n\nMercury  out  of  Lr.vA. \nDissolve  Luna  in  aquafortis.  Then  entirely  distil  the  water  from  it. \nDissolve  in  this  water  the  same  quantity  of  sal  ammoniac,  and  afterwards  an \nequal  amount  of  Mercury  sublimate.  Let  it  be  distilled  through  an  alembic. \nThis  is  the  qualified  water.  Place  the  same  over  calx  of  Sol  or  Luna,  etc., \nwherein  there  must  be  dissolved  sal  ammoniac  and  oil  of  tartar.  Mingle  these \ntogether  in  a  long-necked  vessel.  Let  the  same  stand  in  dung  or  the  bath, \nand  it  will  be  turned  into  Mercury. \n\nMercury  of  Jupiter. \nTake  of  Mercurj-  subl.  V\\y \nMercury  crude,  gj. \nJupiter  Sij. \nPound  together  for  five  or  six  hours.     The  crude  will  then  be  converted  into \nwater,  and  Jupiter  into  Mercury.      Preserve  all  these. \nTake  of  Lunaj.  part, \n\nCommon  Mercury    \\ \nBody  of  Jupiter        V    iiij.  parts  each. \nMercury  subl.  ) \n\nMake  an  augment,  as  you  know  ;  place  in  the  glass  vessel.  Apply  at  first  a \nslow  fire.     .Afterwards  increase  it. \n\nOil  of  Arcanum. \nTake  some  honey  with  juniper  and  celandine.      Distil  thrice  (ten  times)  oil \nof   flax    with    sulphur,  also    distilled   thrice   (water   caudi    magnje    mirandse. \n\n\n334      The  Hermetic  atid  Alchemical  Writings  of  Pai-acelsus. \n\nDistil  thrice  oil  of  yolks  of  eggs,  with  the  calx  of  eggs.  Let  lb.  j.  each  of  them \nbe  mixed  together,  and  let  these  species  be  added  : \n\nTake  of  Lime  Calx     ) \n\n\u25a0c       cu  II      I      each  Ib.j. \nEgg  Shells    \\  ' \n\nNitre \n\nColcotar \n\nAlum  i-  Ib.s.  each. \n\nCrude  Tartar \n\nAntimony \n\nDistil  and  renew  the  prescription  thrice.  Afterwards  take  of  this  oil  Ib.j., \nof  oil  of  tartar  and  antimony,  with  boiling  wine  extracted  and  precipitated  to \nthe  bottom,  Ib.ij. ;  of  oil  of  antimony,  sublimated,  distilled,  and  red,  xiiij  parts  of \na  Ib.(j.quartale);  of  red  species  of  aquafortis  lb  j.  Let  all  these  be  mixed  together \ninto  one  vessel  of  good  glass.  .Afterwards  take  j.  quartal  of  sal  ammoniac,  of \nsalt  petre,  of  fused  salt,  all  thrice  prepared  by  the  calx  of  cementation,  with \ncontinual  dissolution  in  red  vinegar,  and  by  distillation  through  a  filter,  and \ncoagulation  with  crocus  of  Mars  congealed  and  five  times  fused.  Of  alcali  of \ncorrected  tartar,  and  of  alcali  of  corrected  soot  Ib.s  Of  red  arsenic  subli- \nmated, dissolved,  and  congealed.  Ib.j.;  and  of  the  aforesaid  oil  as  much  as  there \nis.  Let  all  these  be  mingled  together  and  dissolved  into  a  glass,  and  let  it \nbecome  a  red  and  very  thick  oil,  gilding  all  things,  and  everywhere  making \nmarvellous  ingress  and  tincture  of  the  Sun.  But  this  is  not  yet  perfected. \nIn  order  to  strengthen  it,  dry  into  it  by  the  distillation  of  the  alembic  these \nspirits  : \n\nTake  of  .\\ntimony,  j.  quart. \n\nColcothar  \\ \n\nSalpetre  \\    lb.  j.  each. \n\nCalcined  .\u25a0Xlinn    ) \nDo  this  thrice  ;    next  remove  the  moisture  by  means  of  the  bath,  and  an  oil \nwill  remain,  which  it  will  be  lawful  to  call  the  arcanum  of  Christ. \n\nWater  of  Mercury \u2014 A  Very  Great  .Arcanum. \n\nTake  of  Mercury  from  salt  of  tartar,  as  often  as  it  does  not  ascend,  this  takes \nplace  the  seventh  time  ;  likewise,  take  sublimated  arsenic  and  sublimated  sal \nammoniac,  Ib.j.  of  each.  Let  them  be  imbibed  frequently  with  oil  of  the  salt \nof  alcali  of  tartar.  Afterwards  dissolve  over  marble  into  water.  Then  take \nas  much  as  there  is  of  this  water,  and  of  sublimated  sal  ammoniac  as  before. \nOf  Mercury  and  arsenic  take  Ib.j.  .Again  dissolve  into  water.  In  this  water \ndissolve  ij.  ounces  of  Luna  and  one  quartal  of  alcali  of  soot  and  of  best \nprepared  salt.  Mix  them  together,  and  coagulate  them,  by  means  of  an \nexceedinglj'  gentle  fire,  into  a  stone.  Imbibe  this  with  water  of  eggs. \nCorrect  and  fix  very  many  times.  Dissolve  again,  and  coagulate.  Imbibe \nagain,  and  do  this  eight  times  or  more,  when  you  will  have  the  miraculous \nstone  of  tincture.       .Also  let  it  be   imbibed   to  the  red  with   the   oil   of  the \n\n\nA  Manual  of  Paracelsus  the  Great.  335 \n\narcanum,  so  that  it   may  become  red  ;  for  this  is  an   arcanum  not   known  to \nall,  because  it  coagulates  and  fixes  Mercury  into  genuine  Luna. \n\nNotable  Elixir. \nTake  Ib.s.  of  dragon's  blood  and  Ib.j.  of  most  white  sal peregrinum.  Dis- \nsolve it  seven  times  in  water  of  pomegranates.  Let  the  calx  be  imbibed,  and \nthen  frequently  drj-  and  desiccate.  .Afterwards  dissolve  sal  ammoniac  in  water \nof  atrament.  With  this  water  pound  the  calx.  Dissolve  for  three  days. \nAfterwards  congeal  in  ashes  to  the  elixir.  One  part  changes  thousands  of \nprepared  Saturn  into  best  Sol,  which  will  be  better  than  the  mineral. \n\nElixir  at  the  White. \n\nTake  of  fixed  sublimated  Mercury  j.  part,  and  of  white  sublimated  arsenic \n\nhalf  a   part.     Imbibe  both   with   water  of  eggs,    and   desiccate   five   times. \n\nPound  as  many  times,  and  as  often  again  desiccate,  when  it  will  ultimately  be \n\nconverted  into  a  white  crystal  plate.     Take  of  the  same  one  part.     Take  one \n\npart  of  this  recipe    and   project    over  xxx.   parts    of  \\'enus,    or    iron    burnt \n\nthrough  arsenic,  and  reduced  to  a  solid  substance,  when  it  will  become  silver, \n\nperfect  under  any  test. \n\nAnother  Elixir. \n\nTake  of  Fixed  Mercury  sublimate  Ib.j. \n\nFixed  arsenic     \"j \n\nr-  1        \u201e     \u2022         \"     Ib.s.  each, \nbal  ammoniac    J \n\nImbibe  all  these  with  water  of  eggs,  afterwards  place  in  a  glass,  and  on  the \n\ntop  as  much  of  the   water  as  floats  above.     Close  up  the  glass  vessel  with \n\nwax.     Place  it  in  warm  horse-dung  for  fifteen  days.     Afterwards  take  it  out, \n\nand  you  will  find  the  whole  dissolved  into  water.     Take  this  water  and  distil \n\nthrough   the   alembic,      Next  put  the  water  thus  purified  in  a  small  vessel. \n\nThen  devitreate  and  place  over  cool  ashes  ;  leave  it  there  till  it  is  converted \n\ninto  a  plate,  which  plate  does  not  fear  the  force  of  fire.     It  is  upright  and \n\ndeep,  tinging  and  permanent  ;  j.  part  changes   100  parts  of  every  body  into \n\nthe  purest  Luna. \n\nNote. \n\nWater  of  eggs  distilled  seven  times,  and  sulphur  imbibed  therewith  over \nthe  stone  make  it  fixed  and  fluxible  ;  thereby  Mercury  will  be  congealed. \n\nElixir  for  Llna. \n\nTake  some  calx  of  eggs,  calcined  tartar,  and  alumen  lamenum.  Dissolve \nthem  in  boys'  urine.  Then  take  that  powder  and  dissolve  at  the  bottom  of  a \ncrucible.  Over  that  powder  set  Mercury  sublimate,  so  as  to  completely  close \nit.  This  having  been  effected,  perfectly  close  the  glass  crucible  with  another \ncrucible  by  luting  it  so  that  the  smoke  may  not  escape.  Then  place  by  the \nfire  for  one  hour,  and  it  becomes  beautiful  Mercury  of  Luna,  which  then \nundergoes  increment. \n\nConcerning  Luna  and  Venls. \n\nPlace  them  in  layers  and  layers  with  sal  ammoniac  and  laminated  Venus. \nAlso  lute  the  tigillum  thoroughly,  and  place  on  the  furnace  for  three  hours. \n\n\n336      The  Hermetic  and  Alchemical  Wrttings  of  Paracelswi. \n\nAfterwards  wash  the   plates  with  waiter,  and  distil  by  descent  ;   that  is,  let \n\nthem   be  granulated  per  scobam,   if   not    sufficiently    whitened.       Repeat  the \n\nprocess  as  before  ;  after,  add  two  parts  and  a  half  of  Luna,  and  it  will  stand \n\nany  test.      Ihere  is  a  very  great   secret  ui  particiilaribus,  in  which  every  one \n\nmav  recover  their  outlay. \n\nNotable  Elixir. \n\nTake  of  Mercury  ij.  ounces. \n\nJewish  stone  , \n\nSal  ammoniac  ,    ,^ \n\n'-     one  half  ounce. \nCommon  salt \n\n\nJ \n\n\nAntimony \n\nPound  each   separately  and  mix.      Set  in  layers,  first  the  powders,  and  the \n\nMercury  on  the  top.     Let  the  tigillum  be  in  such  a  manner  luted  and  placed \n\nto  digest  that  the    ^    does  not  escape.      Arrange  coals  above  and  beneath. \n\nAfterwards  take  and  place  on  the  cineritium  ;  then  purge,  and  you  will  have \n\nperfect  Luna. \n\nRemoval  of  Copper. \n\nTake  of  Oil  of  tartar \n\n\nOil  of  tartar    1 \nArsenic  I \n\n\nPlace  over  fire  in  the  cinders  in  a  glass  vessel,  so  that  they  may  become \none  mass.  Pound  it,  and  dissolve  it  over  marble  into  water.  If  there  be  Ib.j.  of \nthis  water,  inject  j.  of  white  and  blind  arsenic.  Congeal  in  a  glass  vessel  with \na  slow  fire,  of  which  elixir  j.  part  whitens  vj.  of  copper,  and  as  much  of \nLuna,  whence  you  will  rejoice. \n\nNOIE  CONCERNING  SULPHUR. \n\nTake  very  strong  lixivium  in  any  quantity.  Distil  through  a  filter.  Place \nin  devitreated  matter  with  gallow-stone.  Add  as  much  sulphur  as  you  like, \nand  it  will  be  a  thin  pottage.  Leave  it  to  stand  for  two  days.  Afterwards \ncause  it  to  boil  for  two  days,  when  it  will  become  blood.  Distil  through  the \nalembic,  and  you  will  find  at  the  bottom  the  sacred  divinity.  It  converts  Venus \ninto  Sol.     Mix  it  with  natural  Sol.     N.B. \n\nMalleable  Mercury. \nCause  sulphur  to  boil  in  oil  ;  then  pour  in  Mercury.      Immediately  take  it \nout,  and  you  will  find  a  mass  which  a  hammer  will  flatten.      It  does  not  fear \nthe  fire,  and  you  will  be  able  to  mingle  it  with  Sol  and   Luna,  with  a  third \npart \u2014 [lacuna]. \n\nFixation  of  Mercury. \nTake  equal  quantities  of  sal  alcali,  ammoniac,  and  nitre.      Let  them  be \nimbibed  well  with  boiling  wine  and  water  distilled  through  the  alembic.     This \ncompound  fixes  Mercury. \n\nNote  concerning  a  Pyxis. \nConstruct  a  pvxis  of  iron.     Inject  Mercury  with  the  sap  of  gladiolus.      It \nwill  then  audibi)- groan.      When  it  ceases  to  cry  out,  put  j.  lb.  of  Mercury  into \n\n\nA   Manual  0/  Paracelsus  the  Great.  T^'i)'! \n\nthe  tigillum,  j.  lb.  of  pure  tin,  and  half  an  ounce  of  pure  Saturn  ;  let  them  be \ndissolved  together.     This  silver  stands  all  tests. \n\nElixir  M.\\king  .\\n'  Incredible  Quantity  of  Gold. \nTake  giij.  of  new  Saturn  and  Ij.  of  pure  Sol.  Melt  them  tog-ether.  Place \non  the  cineritium  in  a  cask,  with  Saturn,  from  morning  till  evening,  until  you \nhave  expended  iij.  lbs.  of  living  sulphur,  and  you  will  see  the  same.  Out  of \nthis  project  two  parts  of  aqua  fortis,  and  you  will  have  the  matter  from  gold \nof  the  usual  colour  and  frangible.  This  is  the  medicine,  and  is  called  the  elixir \nfor  the  sun.  Place  j.  part  over  x.  of  Luna,  and  it  will  be  0.  Should  vou \nplace  the  first  part  over  two  of  Luna,  there  will  be  aurum  florenonan  tran- \nscending credibility. \n\nW.-iTER  OF  Mercury. \n\nPlace  iij.  parts  of  Mercury  subl.  and  iiij.  parts  of  sal  ammoniac  in  a  luted \n\nglass  vessel.      Let  it  become  a  mass  and    dissolve    this  in    oil.      Take  that \n\nwater  and  close  well ;  also  add  j.  part  of  filings  of  Luna.     Dissolve  the  whole \n\ntogether  in  water.     Then  take  that  water  and  congeal.     One  part  changes  at \n\nleast  Ixvj.  parts  of  Jupiter  or  crude  Mercury,  which  will  be  the  best  Luna, \n\nstanding  every  test. \n\nTrue  Elixir. \n\nTake  Ib.ij.  of  purged  Jupiter  and  Ib.j.  of  purged  Mercury.   Dissolve  Jupiter, \n\nand  put  in  Ib.s.  of  Mercury  and  arsenic  sublimated.     Afterwards  pound  them \n\nwith   Ih.s.    of   sal    ammoniac.     Place    in    cucurbit    with    the    addition    of  the \n\nstrongest  vinegar.     Keep  that  which  is  distilled.     Afterwards  increase  the  fire \n\nuntil  it  be  sublimated.     Also  pour  vinegar  over  them  again,  and  proceed  as \n\nabove   seven    times,   or   until   nothing   more  be   sublimated.      Then  leave  to \n\ndecalcine.     Dissolve  in  vinegar  and  distil.     That  which  remains  at  the  bottom \n\npound  and  dissolve  into  water  over  the  stone,  and  coagulate  in  due  fashion. \n\nj.  part  changes  xxx.  parts  of  Venus,  which  passes  through  every  test. \n\nFor  Lu\\.\\. \n\nTake  of  Arsenic  )    1.    \u2022  . \n\nlb. J.  each. \n\nTartar  ' \n\nLiving  calx     ) \n\n_,  ,      ,    ^   quart.),  each. \n\nPrepared  salt  \\ \n\nLet  them  be  pulverised  and  placed  in  a  luted  vessel  over  a  slow  fire.  .After- \nwards break  and  collect  the  powder.  Next  dissolve  j.  lb.  each  of  Luna  and \nVenus.     Also  project  3s.  of  this  powder,  and  it  will  be  good  Luna. \n\nTincture  for  Luna. \nTake  of  Salt  thrice  sublimated  \"! \n\nMercury  six  times  sublimated \nCalcined  Luna \nWater  of  Sal  ammoniac \n\ncompounded  and  rubified \nImbibe  altogether  in  a  glass  vessel.     Afterwards  place  in  cucurbit  and  distil  at \n\nfirst  with  a  slow  fire,  next  with  a  moderate  one,  for  the  space  of  three  days. \n\nX \n\n\ni-    Ib.j. \n\n\n1 \n\n\n338     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nThen  if  it  shall  have  cooled,  extract,  and  when  it  has  thus  been  distilled,  add \nanother  pound  of  water  of  sal  ammoniac,  again  dissolving  as  before,  restoring \nto  it  its  water,  which  had  been  distilled  from  the  faeces,  so  that  it  may  be  thrice \nimbibed  or  distilled,  or  till  iij.lb.  of  sal  ammoniac  be  consumed.  Afterwards \nyou  will  find  at  the  bottom  of  the  vessel  a  crystal  plate  which  tinges  and  is \nstable  and  permanent.     One  part  of  it  tinges  1,000  of  Venus  into  Luna. \n\nTo  REMOVE  Venus. \nTake  iiij.  parts  of  oil  of  tartar,   and  j.    part  of  white  arsenic.      Imbibe \ntliem  repeatedly  until  the  oil  has  been  consumed.    Afterwards  dissolve  vj.  parts \nol  purged  Venus  with  glass  and  of  elixir  part  j.      Make  Luna.      Let  there  be \nidded  afterwards  iij.  parts  of  Luna. \n\nLuna  out  of  Mercury. \nTake  of  Living  Mercury \n\nSalt  fixed  by  calx  and \n\ndissolved  eight  times  \\    part  j.  each. \n\nAlcali  of  soot \n\nCrude  tartar  -' \n\nPound,  mingle,  and  burn.  Mix  after  combustion.  Place  in  layers,  and  let  them \nmelt  for  four  hours.     Then  Mercury  will  yield  Luna,  and  it   will  be  perfect \n\nLuna. \n\nFor  Luna. \n\nTake  a  tigillum  well  luted,  and  at  the  bottom  place  sulphur.     Also  suspend \n\nMercury  in  a  hempen  bag  above  ;  next  let  it  be  everywhere  luted.    Afterwards \n\nset  on  the  fire  for  one  day,  or  until  moisture  ceases  to  appear.     The  smoke  of \n\nsulphur  then  passes  into  Mercury  ;    next  repeat  the  process  and  make  ij.  [sic). \n\nAfterwards  take  of  this  Mercury  one  half  ounce,  and  project  over  Ib.j.  of  purged \n\nVenus,  when  it  will  be  natural  Luna. \n\nElixir  for  Sol. \nTake  Vitriol  \\ \n\nCrocus  of  Mars  \\     j.  part  each. \n\nFlower  of  Copper      ) \n\nPrepared  sal  ammoniac. \n\nPrepared  haematite. \nLet  them  be  pulverised  and  mixed  together.  Dissolve  in  a  tigillum  until  the \naquosity  is  consumed,  and  it  becomes  a  powder.  Afterwards  set  in  a  glass \nvessel  on  horse  dung  for  several  days,  or  in  a  damp  cellar.  Let  water  be  pro- \nduced. Congeal  it  with  a  slow  fire.  Afterwards  take  j.  part  of  Sol  and  ij.  or \niij.  of  Luna.  Melt,  and  over  xvj.  parts  of  this  Luna  project  one  part  of  Elixir. \nThus,  the   more  it  is  burnt  the  better.      It  will  be  perfect  and  most  beautiful \n\ngold. \n\nCement. \n\nTake  of  Antimony,  Ib.j. \n\nSalpetre,  Ib.ij. \n\nCalcined  tartar,  Ib.j. \n\n\nA  Manual  of  Paracelsus  the  Great.  339 \n\nMelt  together,  and  inject  Ib.j.  of  pounded  ^  (otherwise  tin),  and  immediately \nlet  it  be  melted.  Dissolve  again,  as  above,  and  melt,  until  it  is  very  red,  one \npart  over  two  parts  of  Mercury  in  flux  (of  Venus  perhaps). \n\nOil  of  Antimony. \n\nAntimony  converted  into  oil  in  a  very  strong  li.vivium  out  of  clavellated \n\ncinders  fixes  spirits. \n\nFix.\\TioN-  OF  Mercury  into  Red. \n\nTake   equal    quantities    of  salt    tartar   and    sal    nitre.     Make    a   strong \n\nlixivium.      Inject  sublimated  Mercury.     Make   it  boil,  and  when  it  has  dried \n\nup,  pour  lixivium  in  again  until  it  is  rubified.     Waxen  it  with  calx  of  Luna. \n\nTo  Perm.\\nently  Rectify  Mercury. \nTake  saltpetre,  sal  alkali,  cinnabar,  alum,  flower  of  copper,  and  sulphur. \nLet  it  be  imbibed  with  water  of  life.  Afterwards  let  it  become  aquafortis. \nThis  water  dissolves  Mercury,  and  all  bodies  with  Mercury  will  remain  in  the \nform  of  a  crocus  colour  ;  if  it  has  been  calcined  half  a  day,  it  will  be  redder \nthan  cinnabar  ;  it  does  not  diminish  in  weight,  and  is  dissolved  into  extremely \nred  water.  Afterwards  coagulate  and,  when  coagulated,  reduce  with  salt- \npetre ;  it  thus  becomes  gold.  If  further  coagulated  and  dissolved,  one  part \ntinges  parts  (number  omitted)  of  Luna  permanently. \n\nProjection  of  Luna. \nTake  of  Cadmia  \\ \n\nSalpetre  >       5j.  each. \n\nCalcined  alum       \u2022' \nMelt  in  luted  tigillum  one  hour,  and  you  will  find  5j.  of  Sol. \n\nNote. \nOil  of  iron  colours  citrine,  the  oil  of  chalybs  red,  and  that  of  lead  red. \n\nBest  Bor-j^x. \nTake  Alum  \\ \n\nCalcined  tartar  >      equal  quantities. \n\nSublimated  salmiax       ' \nLet  them  boil  in  water  together  ;  afterwards  let  them   be  strained  through  a \ntightened  bag.     Then  let  them  boil   in  alcali.     You  will  subsequently  have \nBorax,  which  dissolves  all  metals. \n\nPerpetual  Augment. \n\nTake  j.lb.  of  Luna,  cemented  and  purged  by  means  of  salt,  and  iiij.lb.  of \n\nMercury  purged  with  salt.     Make  an  amalgam,  place   in  a  phial  over  cinders \n\nin  a  cupel  on  a  slow  fire  (and  avoid  closing)  for  one  day,  that  the  vapour  may \n\nevaporate.     Afterwards  place  over  the  amalgam  as  much  as  there  is  of  fixed \n\nsaltpetre  with  yolk  of  eggs  ;  imbibe  thrice  or  more  times  over  the  fire  ;  cook \n\nuntil  it  is  dried  up.      Imbibe   again   as  before  until  it  be  fixed.     Afterwards \n\nlute  it  well,  and  suff\"er  it  to  stand  in  a  slow  fire  for  eight  days.     Take  out  the \n\nmatter,  when  you  will  find  it  white  and  hard  as  crystal.    Pound  this  well ;  add \n\nhalf  the  weight  of  purged  gold  ;  place  again  in   glass  vessel,   as  above,  and \n\nX2 \n\n\n340     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nonce  more  superpose  the  same  quantity  of  fixed  saltpetre  ;  permit  the  moisture \nto  evaporate,  as  before,  and  set  it  to  stand  for  six  days.  So  the  process  goes \non  for  ever. \n\nReduction  to  the  Same. \nTake  the  matter  and  imbibe  the  same  with  oil  of  albumen  of  eggs,  for  the \nwhite  stage,  but  for  the  red  with  yolk   of  eggs.     Add  the  same  quantity  of \nborax  to  the  tigillum.     Melt,  afterwards  cement. \n\nNote  to  the  Same. \nCinnabar  distilled  by  descent  is  the  best  Mercury. \n\nAnother. \nTo  reduce  it  with  raw  albumen  of  eggs,  pound  and  let  it  become  a  hard \npaste.     Cause  this  to  melt  with  borax,  as  above. \n\nWater  of  Nitre. \nThis  retains  Mercury. \n\nFixation. \nTake  White  Tartar     \\ \n\nWhite  Arsenic    [    in  equal  quantities. \nFused  Salt         ' \nBoil  well  in  vinegar  ;  add  the  same  quantity  of  pounded  Venetian  glass.      Let \nit  become  a  powder.      Take  one  part  of  it,  and  of  the  amalgam  two  ounces. \nPlace  in  a  luted  tigillum,  and  let  it  melt  for  one  hour,  afterwards  proceed  by \ncineritium. \n\n\nI  ^oz.  each. \n\n\nPermanent  Elixir  for  the  White  by  Cineritium. \nTake  of  Sal  Ammoniac \n\nSublimated  Mercury \nLive  Calx,  loz. \nMix  together,  place  in  a  glass  vessel,  and  permit  evaporation.  Afterwards \nlute  and  increase  the  fire,  so  that  it  is  kindled,  and  you  will  find  Mercury  over \nthe  calx  with  sal  ammoniac ;  also  pour  over  warm  water.  Next,  cause \nevaporation  ;  again  pour  on  warm  water,  and  it  will  be  possible  for  the  tartar \nto  dissolve.  The  calx  will  then  arise  from  the  Mercury,  and  the  Mercury  will \nremain  at  the  bottom  like  snow.  Perform  this  operation  twice,  and  let  the  sal \nammoniac  and  Mercury  be  fixed.  Afterwards  take  half  an  ounce  of  calx  of \nLuna  out  of  aquafortis,  and  half  an  ounce  of  this  powder.  Dissolve  each  of \nthese  by  itself  in  aquafortis,  and  afterwards  abstract  the  aquafortis.  Place  the \nmatter  in  a  glass  pitcher.  Pour  over  a  strong  alkaline  lixivium  and  coagulate, \nand  so  again,  etc.  Do  this  four  or  five  times.  Afterwards  put  the  matter  in \na  glass  vessel,  and  again  pour  over  it  aquafortis  and  abstract.  Do  this  three \ntimes  or  more,  and  it  will  be  a  hard  stone.  Also  afterwards  add  Luna ;  then \nit  preserves  the  white  copper  in  the  lead  over  the  capella.  Also,  over  Mars \ntake  half  an  ounce  of  white  powder  of  copper.  Let  it  be  projected  in  flux. \nAlso  that  powder  fixes  Mercury  which  has  been  coagulated  without  metal. \n\n\nA  Manual  of  Paracelsus  the  Great.  34 1 \n\nNote. \nTake  Saltpetre  , \n\nAlum  !    in  equal  quantities. \n\nSal  Ammoniac    ' \nMake  a  powder  and  a  pottage,  so  to  speak,  with  water,   and  unge  clinodisa, \nwhich  are  mixed  with  gold  and  silver,  and  it  will  be  a  gold  colour. \n\nProjection  of  Luna. \nTake  of  Burnt  .'\\lum  -j \n\nSal  Ammoniac  -  eight  ounces. \n\nVitriol  J \n\nof  Red  Jaspis,  Jiiij. \nCause  them  to  melt  together  and  become  a  powder.      Take  gs.  of  this  over \neight  ounces  of  Luna,  and  you  will  have  much  gold  in  eight  ounces  of  Luna. \n\nFixation  of  Cinnabar. \nTake  Cinnabar     \"| \n\nLitharge       r      3J.  each. \nAntimony    ' \nPlace  in  an  iron  pan  to  boil  with  strong  vinegar.     Arrange  in  layers  with  Luna. \nLet  a  tigillum  be  luted.      Place  it  by  a  slow  fire  for  tw^o  hours,  and  the  cinnabar \nwill  be  fixed  into  gold  ;  but  finally  make  a  fire  in  a  wind  furnace. \n\nProduction. \nTake  Good  Gold  1 \n\nGranulated  Venus  \\  j.  part  each. \n\nRed  Sulphur,  sublimated  by  Crocus  of  Mars  i \nMelt  the  gold  and  copper.  Project  one  part  of  sulphur,  and  when  it  is  con- \nsumed in  the  fusibilum,  take  the  regulus  and  add  again  the  same  quantity \nof  Venus.  Once  more  pour  on  three  parts  of  sulphur.  Melt  again.  Take \nthe  regulus  and  add  copper,  as  before.  Do  this  thirty  times,  and  it  will \nbe  perfect  gold,  and  of  the  best  colour. \n\nNote. \nI  have  written  as  many  praises  of  this  powder  as  I  could. \n\nAlso. \nGrade  together  with  Sol  white  and  red  melted  together. \n\nPars  cum  Parte  of  Master  Thomas. \n\nTake  equal  quantities  of  Sol  and  Luna.     Make  plates  of  them. \n\nTake  Haematite  1 \n\nc  ,   1  \u25a0       (Oh  each. \n\nSal  Ammoniac  ) \n\nEvaporated  Vitriol     )        ...         ,  z \n\n\u201e  ,  r     5  111-  each.  -^ \n\nSaltpetre  [  \"' \n\nBolus  Armenus   \u2022> \n\nAlum  J    ^^' \n\nVerdigris,  one-sixteenth  part. \n\nTutia,  id  parts. \n\n\n342     The  Hermetic  and  A Iche^nical  Writings  of  Paracelsus. \n\nMake  a  most  subtle  powder.  Afterwards  take  lb.  j.  of  vitriol.  Distil  it. \nImbibe  the  powders  in  a  thrice-devitreated  jar.  Afterwards  take  powders \nand  make  a  layer  in  the  tigillum  as  thick  as  a  coulter,  after  having  saturated \nthe  Luna  in  the  aforesaid  water.  Thus  arrange  layer  over  layer.  Perlute  the \ntigillum  and  set  in  a  circular  fire  for  three  hours.  Make  this  cement  thrice, \nand  you  will  have  the  Sun  in  all  your  operations  Then  take  this  gold  vt'ith \nthree  parts  of  Luna  well  weighed.  Place  in  aquafortis,  and  it  will  be  con- \nverted in  the  following  manner. \n\nAquafortis,  wherein  Luna,  When  placed,  becomes  Gold. \n\nTake  Vitriol         ) \n\nIb.s. \nSaltpetre    ) \n\nAlum  Sj. \n\nPrecipitate  aquafortis  with  crude  Mercury.     It  afterwards  converts  Luna  into \n\nSol. \n\nAlbatio  Bambergensis. \n\nTake  any  quantity  of  Jupiter,  and  the  same  of  living  Mercury.  Make  an \namalgam.  Then  take  sulphur  if  for  the  red  stage,  or  arsenic  if  for  the  white, \nand  sal  ammoniac,  all  in  equal  quantities.  Pound  thoroughly.  Place  in  a \nwell-luted  vessel.  Sublime  for  half  a  day  with  a  slow  fire,  afterwards  with  a \nfiercer  fire  for  a  whole  day,  next  with  an  exceedingly  strong  one  for  two  days. \nThen  take  what  is  sublimated,  and  set  apart.  Let  that  which  has  not  been \nsublimated  undergo  a  further  process.  Then  sublime  the  same  from  salt  well \nprepared,  twice  or  thrice,  until  it  becomes  as  snow  Take  two  parts  of  these \nspecies  and  one  part  of  filings  of  Luna,  .\\rrange  in  layers  in  a  glass  vessel, \nwhich  must  afterwards  be  luted.  Burn  with  a  fierce  fire,  so  that  they  may  be \nmelted  together.  Afterwards  pound,  dissolve,  and  coagulate,  at  least  three \ntimes,  and  it  will  be  an  Elixir  of  which  one  part  tinges  eight  parts  of  purged \nVenus  into  best  Luna. \n\nArsenic  Sublimed  becomes  as  Luna. \n\nSublimate  it  from  calx  of  eggs,  and  it  becomes  just  like  silver. \n\nNote. \nSublime  Mercury  sublimated  from  Saturn  ;  it  makes  lead  like  Luna. \n\nFixation  of  Luna. \n\nImbibe  cinnabar  with  oil  of  tartar,  afterwards  cement  Luna,  melt  it  with \nborax,  and  immediately  in  coloritio.     [This  process  seems  to  be  unfinished.] \n\nSublimation  of  Mercury. \nTake  aquafortis,  in  which  dissolve  as  much  Mercury  as  you  please.  Then \nadd  the  same  quantity  of  common  salt.  .Abstract  aquafortis  through  the \nalembic.  Then  increase  the  fire,  so  that  the  Mercury  may  be  sublimed  ;  an \nexceedingly  fierce  fire  must  then  be  employed,  arrange  in  layers  with  that \nMercury  and  plates  of  Jupiter  on  a  humid  place,  when  the  Mercury  will \nbecome  water \n\n\nA  Manual  of  Paracelsus  the  Great.  343 \n\nFixed  Luna. \nLet  Luna  be  cemented   for  six  days  in  crocus  of  Mars.     Let  it  not   be \nfurther  affected  by  aquafortis,  and  it  will  take  the  tincture. \nFixation  of  Mercury  out  of  R. \nTake  Mercury  par.  vj. \nBorax  Jiiij. \nImpaste    properly   together   until   the    Mercury   is   completely    invisible. \nPound  and  sublimate  until  ascension  altogether  ceases,  repeating  the  process \ntill  this    takes  place  ;    then   cool.      Break  the  sublimatory.     Fulminate   that \nwhich   is   found  at  the  bottom  thereof.     You  will  then  have  the  best  Luna  ; \nalso  in  the  first  eight  ounces  of  this  Luna  you  will  have  2^  ounces  of  best  Sol. \n\nNote  of  Master  Albertus. \nPrepare  salt  by  frequent  dissolution  in  fire,  melting  and  congealing. \nRepeat  this  until  it  melts  like  wax,  fifteen  times  employing  a  filter,  etc.  .-Mso \nafterwards  take  iiij.  parts  of  borax,  and  pound  it  with  well-calcined  alum. \nPound  it  again,  even  seven  times.  Then  take  the  said  salt  and  white  borax  ^ \nin  equal  quantities.  Put  it  in  a  glass  vessel  moderately  warm.  Then  a \ntincture  is  produced  from  this.  One  part  of  it  is  projected  over  30  of \nMercury,  and  the  same  becomes  Luna,  commencing  to  flow  immediately  with \nthe  tincture.  Blow  strongly  so  that  the  Mercury  may  make  its  way  through. \nMelt,  and  you  will  have  Luna.     Notice  carefully. \n\nFixation  of  Luna. \n\nDissolve  eight  ounces  of  Luna  in  aquafortis.  Afterwards  congeal.  Add \nto  this  calx  the  same  quantity  of  Mercury  sublimated.  Sublime  15  times,  as \nfrequently  imbibing  and  drying,  until  all  that  is  there  is  imbibed.  Afterwards \nreduce  the  dross  into  a  body  with  oil  of  tartar,  and  you  will  have  Luna  to  the \nweight  of  the  gold,  and  it  stands  in  cement. \n\nNote  for  Luna. \n\nTake  a  globule  of  earth  and  fill  it  with  Mercury.  Put  it  into  Saturn  for \nthree  or  four  hours.  Afterwards  Saturn  attracts  Mercury  to  itself.  Over  this \nSaturn  and  Mercury  project  fixed  borax  with  saltpetre  into  the  tigiilum.  Next \nfulminate  in  a  furnace  of  wind.     This  will  test  the  Luna. \n\nWater  of   Mercury. \n\nTake  equal  parts  of  tartar  and  mercury,  sublimate  thrice,  and  pound  on \nmarble.  Then  dissolve.  The  metal  is  dissolved  in  that  water  in  one  hour,  but \nthe  matter  is  to  be  distilled  in  water.  .Afterwards  take  of  pure  gold  and  pure \nLuna  equal  parts.  Dissolve  in  the  aforesaid  water.  Then  take  one  part  each \nof  borax  and  camphor.  Reverberate  one-half  of  these,  distil  the  water  from \nthem  and  keep  it.  Next  take  one  drop  of  this  water  and  project  it  in  the \nwater  wherein  the  body  has  been  dissolved.  Place  it  on  a  slow  fire  for  seven \ndays,  and  it  will  become  milk.  Replace  this,  and  make  in  turn  two  or  three \ndrops.  Repeat  this  process  until  it  no  longer  grows  white,  but  another  red \nliquid   remains.      Coagulate  this  ;   then  take  one  part  of  the  white  powder  and \n\n\n344     ^/'^  Hermetic  and  Alcheviical  Writings  of  Paracelsus. \n\nproject  it  over  thirty  parts  of  Venus,  when  it  is  rendered  white,  and  answers \nevery  test.  Finally,  take  the  red  powder,  project  it  over  the  above-mentioned \nwhite,  and  the  whole  will  become  red. \n\nSecret  Note. \nTake  filing's  of  Venus  and  put  them  in  wax  for  three  days  and  nights. \nTake  one   pound  thereof,   four  of  vitriol,   and   five   of   sulphur.       Mix  ;    lute \nbetween  two  bricks  in  a  carefully  watched  furnace,  and  note  the  result. \n\nIn  the  Distill.\\tion  of  Vitriol  for  Fixation. \nPlace  camphor  in  a  glass  vessel  containing  oil,  and  it  will  become  fixed. \n\nNote  on   Pars  cum   Parte. \nPour  pars  cum  parte  several  times  into  blessed  oil.     It  gains  in  grade  and \nacquires  great  softness. \n\nRUBIFICATION. \n\nTake  vitriol  and  pound  it  small  on  marble.  Imbibe  it  with  wine  to  the \nconsistence  of  a  paste.  Then  take  two  stone  dishes,  one  somewhat  larger  than \nthe  other.  Place  therein  imbibed  vitriol,  and  lute  with  a  material  composed  of \ndung  and  gravel.  Put  it  in  a  furnace  for  the  space  of  a  natural  day,  and  the \nthing  is  done. \n\nThe   Purification  of  Tin. \n\nProject  three  or  four  times  over  oil  of  tartar. \n\nNote. \nOil  of  tartar  is  that  which  is  made  for  common  use ;  but  if  a  plate  of \ncopper  be  frequently  placed  in  it,  it  becomes  white. \n\nFor  Broken  Coins. \nTake  sal  ammoniac,  place  it  in  the  crack  and  the  lesion  disappears  over  a \ncoal  fire. \n\nSal  Ammoniac  is  made  thus. \nTake  twenty  parts  of  urine  passed  by  a  wine-drinker.     Skim  and  let  it \ncool.     Add  one  pound  of  sublimated  dung  and  two  pounds  of  salt.     Mix  these \nand  let  it  stand  for  three  days  ;  then  boil  until  coagulated. \n\nFor  Reddening  Crystal. \nTake  olive  oil  and  quicklime  in  any  quantity,  and  shake  them  well \ntogether.  Then  take  two  parts  of  salt  alkali  and  one  part  of  common  salt. \nMix  these  so  that  the  oil  shall  float  on  the  top  to  the  depth  of  one  finger. \nDistil  over  a  slow  fire  and  let  it  cool.  Set  a  light  to  it,  and,  if  it  burns,  the \nprocess  is  not  complete.  Repeat  until  it  no  longer  kindles,  and  then  it  is  made \nready  for  rubifying  the  crystal. \n\nFixation  of  Mercury. \nSublimate  with  quicklime  until  complete. \n\nFor  Gilding. \nDistil  the  yolk  of  eggs.     It  is  converted  into  a  red  oil  which  gilds  money \nand  lasts  for  ever. \n\n\nA   Manual  of  Paracelsus  the   Great.  345 \n\nSal  Ammoniac. \n\nTake  one  pound  of  sal  ammoniac,  pour  on  it  acetum  and  wine,  distil  by \nmeans  of  a  filter,  and  add  ten  pounds  of  sublimated  dung.  Set  it  to  boil, \nwhen  it  will  be  desiccated.  Pour  urine  on  it  again  until  a  twentieth  part  of  it \nis  consumed.  Then  add  pure  water  and  dissolve.  Take  the  clear  water  and \nlay  aside  the  dregs.     Boil  and  dry,  either  in  the  sun  or  in  shade. \n\nSal  Borax. \n\nTake  calcined  tartar.  Pour  on  it  warm  water.  Pass  this  through  a \nstraining-bag  until  the  upper  part  is  clarified.  Then  take  common  salt \ndissolved  in  water,  add  one  part  of  this,  and  afterwards  boil  in  an  iron  dish \nuntil  it  is  thickened.  Then  place  in  a  vessel  and  desiccate  until  it  becomes \nfriable.     Thus  you  will  have  borax,  which  place  in  glass. \n\nAnother   Method. \nTake  one-third  part  of  crude  tartar.     Sift  thoroughly,  and  add  six  parts \nof  prepared  common  salt.     Boil  for  a  day,  until  it  is  converted  into  water. \nSet   to   cool,    and   distil   by   means   of  a   filter,   afterwards   let   it  boil  until \nhardened,  and  you  will  have  the  very  best  borax. \n\nSal  Borax  for  Goldsmiths. \nTake  one  part  each  of  starch  mastic  and  sulphur.     Of  this  mixture  take \ntwo   parts,  pulverise  and   boil   until   thickened.     Set  it  in  a  glass  vessel  to \nputrefy  for  four  weeks,  and  you  will  have  borax. \n\nSal  Borax. \nTake     Calcined  Tartar,  lb.  i. \nQuick  Lime,  lb.   ij. \nWood  Ashes,  lb.  j. \nCrude  Tartar,  lb.    i\\. \nPrepared  Common  Salt,  lb.  vj. \nBoil  all  together,  distil  in  a  filter,  and  coagulate.     Thus  is  obtained  excellent \nborax. \n\nLazurium. \n\nTake  one  part  of  sal  ammoniac,  two  parts  of  sulphur,  and  two  of \nmercurj'.  Mix,  and  proceed  as  directed  above  with  cinnabar,  until  a  purple \nsmoke  ascends  ;  then  leave  off. \n\nAnother  and  Better  Method. \nTake  lapis  lazuli.     Heat  and  pound  it.     Then  take  two  and  a  half  parts \nof  pitch,  goat  suet,  and  oil  of  laurel.      Dissolve  these  together. \n\n.-Vnother  Method. \nTake  sal  ammoniac  and  pulverize  it.     .Amalgamate  this  with  four  parts  of \nmercury,  and  place  it  in  a  glass  vessel  closely  luted.     Sublimate  for  one  hour. \nThen  gradually  increase  it  to  the  smoke  of  citron  wood  ;  afterwards  diminish. \nFinally,  you  will  discover  lazurium  at  the  bottom. \n\nAnother. \nTake  sulphur  and  mercury.     .Amalgamate  as  above,  and  sublimate. \n\n\n346     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nFlos  Aeris. \nTake  filings  of  Venus,   urine,   and  sal  ammoniac.      Mix  them  together, \ndesiccate,  and  imbibe  a  second  time. \n\nCiNNABRIUM. \n\nTake  sulphur,  dissolve  one  part  thereof  and  two  parts  of  mercury.  Cool \nthem,  place  them  in  a  glazed  vessel,  and  sublimate.  First  of  all  a  purple \nsmoke  ascends,  and  afterwards  a  red  one.     Then  cease. \n\nTo  MAKE  Marble. \nTake  quicklime  and  extract  the  lixivium  with  wine.     With  this  is  imbibed \ncalcined  and  pounded  flint.      Forthwith  it  is  susceptible  of  colour. \n\nCorals  are  made  thus  : \n\nTake  of  minium  one  part  and  of  cinnabar  half  a  part,  but  of  quicklime  and \n\nlime  of  flint  five  parts  each,  with  a  sufficient  quantity  of  the  above-mentioned \n\nlixivium  and  the  white  of  eggs.     Add  as  much  salt  as  you  please,  and  finally \n\nboil  in  linseed  oil. \n\nFactitious   Corals. \n\nTake   of  good  gypsum   two  parts,    pure   lime   half  a  part,   minium   and \n\ncinnabar  half  a  part  each,  white  of  s^^  quant,  suff.      Form  and  dry. \n\nPearls  from  Chalk. \n\nPut  chalk  in  the  fire  until  it  is  friable.    Mix  with  white  of  eggs  and  shape. \n\nThen  harden,  and  afterwards  moisten  with  spittle.     Whiten  with  silver  tablets \n\nand  again  harden  with  fine  powder,  either  in  the  sun  or  over  a  coal  fire,  as \n\nyou  please. \n\nTo  make   Pearls  better  than  Natural  Ones. \n\nTake  mother  of  pearl  and  pulverize  it  very  small,  afterwards  adding  fine \nflour.  Mix  and  temper  this  with  Maydew.  Shape  according  to  pleasure. \nThen  give  them  to  hungry  pigeons  to  eat.  Wash  their  dung,  and  you  will \ndiscover  very  fine  pearls.  But  notice  that  the  pigeons  should  be  kept  for  three \ndays  without  anything  to  eat. \n\nAnother  Mode. \n\nTake  mother  of  pearl,  boil  and  wash  it  well.  Then  take  the  same  quantity \nof  crystal,  pound  it  small  and  mix  with  the  white  of  eggs.  Shape  and  dry. \nAfterwards  boil  thoroughly  in  linseed  oil,  and  wash  with  white  wine. \nAfterwards  dry  in  the  sun,  or  over  a  fire. \n\nNote  for  Luna. \nTake  of  arsenic  and  of  sublimated  mercury  one  part  each,  and  sublimate \nthem  by  themselves.  Add  an  equal  weight  of  quick  lime.  Imbibe  with  water \nof  fixed  sal  ammoniac,  then  cover  with  wax  and  place  on  the  fire.  Sublimate \nthrice,  and  keep  in  a  closed  vessel.  Afterwards  desiccate  it,  and  project  one \npart  over  twenty-five  of  purified  \\'enus.     Thus  Luna  will  be  produced. \n\nRUHV. \n\nTake  4lb.  of  strongest  acetum,  not  distilled,  and  in  it  put  one  \u25a1  of \natramentum.      Distil   this  after  the   manner  of  aquafortis,  and  at  last  with   a \n\n\nA  Majiual  of  Paracelsus  the  Great.  347 \n\nvery  strong  fire,  so  that  tlie  spirit  may  ascend.  Take  four  parts  of  this \nacetum,  and  place  it  in  a  glass  vessel,  into  which  put  one  part  of  filing  of \nMars.  Stir  it  with  a  rod,  and  the  mixture  begins  to  boil  without  fire.  Set \nit  apart  to  stand  and  you  will  see  a  pellicle  form  and  float  on  the  surface. \nCollect  this  and  put  it  on  one  side.  Then  stir  the  mixture  again  for  an  hour, \nand  once  more  collect  the  pellicle.  Do  this  as  often  as  necessary,  and  put \nthis  matter,  which  is  yellow,  like  gold,  into  a  firmly  luted  crucible,  to  be \ncalcined  for  twelve  hours.  Then  take  it  again,  pound,  and  dissolve  it  in  fresh \nacetum  as  before.  Collect  once  more,  as  directed,  the  pellicle  floating  on  the \nsurface  ;  again  dissolve  and  calcine  as  above,  and  repeat  this  process  three \ntimes.  Afterwards  dissolve  in  aquafortis,  which  dissolves  gold,  and  reduce \nthe  water  three  times.  Then  it  becomes  a  medicament  which  tinges  Luna  to \nSol.     One  part  thereof  fall  upon  two  hundred  parts  of  Luna. \n\nAqua  Ardens  :  or  Water  of  Mercury. \nTake  half  a  pound  of  sal  ammoniac,  a  sufficient  quantity  of  tartar  and \nlive  sulphur,  with  one  pound  of  common  salt,  and  a  quart  of  good  white \nwine.  Place  all  these  in  a  well-luted  vessel  and  submit  to  the  fire,  perhaps \nsomewhat  severely.  Then  keep  the  water  well  away  from  the  wind.  This \npurifies  metals  and  converts  mercury  into  pure  Luna. \n\nWater  of  Sulphur. \nTake  !  lb.  of  sulphur  and  4^  lb.  of  saltpetre.  Place  these  in  a  well  luted \nvessel,  and  put  in  the  ashes  for  twenty-four  hours.  Remove  and  pulverise. \nThen  mix  one-fourth  of  this  with  3  oz.  of  pure  water  ;  whereupon  the  water  is \nturned  to  a  red  colour,  and  money  can  be  coloured  therewith  into  the \nsemblance  of  most  beautiful  Sol. \n\nAURUM    MUSICUM. \n\nTake  of  tin  and  of  sulphur  each  one-third  part,  amalgamate,  and \npulverise.  .Afterwards  wash,  first  with  lixivium  and  then  with  pure  water, \nuntil  no  dirt  comes  off.  Then  dry.  Next  take  two  pounds  of  Mercurius  vivus \nand  the  same  quantity  of  sal  ammoniac.  Mortify  the  mercurius  with  acetum, \nand  at  the  same  time  wash  it,  as  before.  Then  place  it  in  a  well-luted  phial, \nso  that  the  glass  vessel  be  half  full.  Heat  it  in  sand  for  four  hours  until  you \nsee  a  golden  smoke  ascend. \n\nWonders  of  Antimony. \n\nTake  antimony  and  purify  it  with  calcined  tartar.  Afterwards  make  aqua- \nfortis. Dissolve  it  in  the  water,  and  congelate,  either  in  the  aquafortis  or  by \nitself.  Then  it  will  be  an  oil  incapable  of  mixture  \u2014 oil  or  stone  \u2014 in  the \nproportion  of  one  part  on  three  parts  of  Saturn  ;  and  it  will  be  silver \nanswering  perfectly  to  every  test. \n\nWonderful  Aqua  Ardens. \nTake  old  red  wine  ;  and  put  in  a  glazed  vessel  one  part  of  auripigment, \nhalf  of  quick  sulphur,  and  a  fourth  of  quicklime.     Mix  together;  afterwards \ndistil  by  means  of  a  rose  alembic  and  the  thing  is  done. \n\n\n1 \n\n\n348      The  Hermetic  and  Alchemical  Writings  0/  Paracelsus. \n\nThe  Virtues  of  this  Water. \nWhoever  places  his  finger  in  it  is  burnt  as  by  a  light.     In  like  manner, \na  rag  placed  in  it  burns  like  a  candle,  and  is  not  extinguished  by  water. \n\nAugmentation. \nMake  an  amalgam  of  mercury  and   Luna.     Then  fill  a  vessel  with  quick- \nlime.    Take  equal  parts  of  salt  of  alkali  and  of  litharge.     Put  layer  on  layer \nand  let  it  stand  for  a  day  and  a  night.     Afterwards  let  it  dissolve. \n\nOn  Red  Venus. \nTake  equal  parts  of  crushed  beans  and  of  crude  tartar,  together  with  a \nquantity  of  tutia  exceeding  one  of  those  parts.  Mix  all  well  together  and \nplace  layer  upon  layer  with  plates  of  Venus  which  have  been  laid  all  night  in \nacetum.  Pour  it  over  the  layer,  and  let  it  shape  wherever  it  can  be  poured. \nYou  will  see  the  result. \n\nCalcination  of  Jove  and  Saturn  to  White. \nMake  layer  upon  layer  with  quicklime  and  the  above-mentioned  metals. \nCement  by  night,  then  take  again,  dissolve,  and  pour  into  a  lixivium  of  quick- \nlime, acetum,  and  vine-ashes.     It  will  then  be  as  Luna. \n\nTo  Reduce  Calcined  Bodies  to  their  Original  Matter. \nTake  one-fifth  of  the  metal  and  two  pounds  of  borax  of  tartar.      Pour \ntogether,  and  place  in  an  iron  vessel.       It  will  be  as   Luna,   and  can  easily- \nbecome  Sol  and  Luna  if  first  imbibed  with  oil  of  tartar. \n\nCalcination  of  Sol  and  Luna. \nTake  filing  of  Sol  and  place  it  in  acetum  for  nine  days.     Then  put  it  in \nwater   of   sal    ammoniac.      Imbibe  well  ;    then    desiccate,   and    continue    the \nprocess  as  long  as  you  please. \n\nThe  Devil  in  Alchemy. \nDissolve,  fix,  coagulate,  and  reiterate. \n\nWater  of  Salt  of  Alcali. \nTake  alkali,  sal  ammoniac,  and  egg-shell.      Pound  together  with  good \nacetum,  and  dissolve  at  the  same  time. \n\nPurification  of  Sulphur. \nTake  pounded  sulphur,  pour  on  it  acetum  and  wine,  let  it  boil  for  a  dav, \nand  skim  it.     Then  pour  in  urine  and  boil  for  two  hours.     Do  this  until  it \nceases  to  froth.     Whatever  body  there  is  does  not  float  in  the  urine,  but  the \nurine  is  clear  and  sufficient  for  the  purpose. \n\nThe  Sublimation  and  Fixation  of  Sulphur,  so  that  it  becomes  White. \nTake  of  sulphur  as  much  as  you  will,  and  pound  it.  Pour  acetum  upon \nit.  Heat  it  until  all  fatness  is  removed,  and  then  lay  it  aside.  Secondly,  heat \nit  as  before  in  boys'  urine,  and  draw  off  the  fatness.  Next,  pound  it  with \nprepared  alum,  place  it  in  a  sublimatory  and  sublimate  for  three  hours.  Then \nthe  white  sulphur  ascends  like  snow,  and  flows  down  upon  the  coals  just  as  a \nsnow  storm. \n\n\nA  Manual  of  Paracelsus  the  Great.  349 \n\nOil  of  Vitriol.        ' \nTake  as  much  vitriol  as  you  will,  and  distil  it  by  descent.     It  renders  a \nbright  green  oil,  and  is  called  milk  of  mercury.     But  it  must  have  a  large  fire  ; \nit  is  like  in  its  nature  to  balsam. \n\nAnother  Method. \nDistil  vitriol  with  an  alembic  over  a  very  strong  fire  for  three  days  and \nnights.     Let  it  be  imbibed  thrice  with  its  dregs,  and  be  distilled  from  them. \nAfterwards  distil  five  or  six  times,  and  thus  a  great  arcanum  is  produced. \n\nCorrection  of  this  Process. \n\nAfter  the  third  distillation  mix  with  it  a  half  portion  of  vinum  ardens,  and \n\ndistil  as  aforesaid. \n\nAnother  very  Expeditious  Mode. \n\nTake  vitriol  and  distil  it  vigorously  by  descent,  afterwards  by  an  alembic, \n\nand  then  by  a  balneum  Marise.     Finally,  do  this  twice  or  thrice  by  means  of  a \n\nretort,  and  the  method  is  subtle.     Some  say  they  have  seen  the  oil  of  vitriol \n\ndistilled  until  a  whiteness  like  milk  supervened. \n\nPreparation  of  Common  Salt. \n\nMake  layer  on  layer  with  quicklime.     Let  it  be  cemented  well,  distil  by  a \n\nfiltre,  and  coagulate. \n\nAnother. \n\nTake  urine,  quicklime,   and  salt ;  reduce  to  water  and  boil.      Then  put \n\nthem  in  a  vessel,  project  to  water,  and  coagulate.     Place  again  in  the  vessel, \n\ndo  as  before,  and  it  is  ignited  at  length  whether  it  suffice  or  not. \n\nFusion  of  a  Marchasite. \n\nTake  three-tenths  of  the  Marchasite,   \\  of  Saturn,    iij.5  of  Venus,  and \n\niiij.n  of  Scoria  of  Iron.     At  the  same  time  it  is  poured  upon   iiij.  of  Luna,   3 \n\nof  Saturn,  and  II  of  Venus. \n\nAlkali  is  made  thus  : \n\nTake  wood  ashes,  quicklime,  and  the  ash  of  beans.     Extract  the  lixivium \n\nand  coagulate. \n\nThe  Sublimation  of  Sal  Ammoniac. \n\nTake  of  the  salt  itself  and  of  pulverised  Mars,  equal  parts,  and  sublimate. \n\nCrocus  of  Mars. \nTake  aquafortis,  not  too  strong.      Place  it  on  filings  of  Mars  ;  let  it  stan^ \nfor  some  days.     Then  heat  it  over  a  coal  fire  and  it  is  made  red. \n\nAnother  Method. \nTake   Antimony,    filings    of    Mars,    and    crude    tartar.       Dissolve    them \ntogether,  and  a  good  crocus  is  produced. \n\nSal  Borax  of  the  Philosophers  in  which  all  Metals  and  Glass \n\nare  Fused. \nTake  lac  tauri  purified  by   a  filter,  alkali,   borax,   gem-salt,  and  goat's \nblood,  equal  parts  of  each.     Mix  with  water,  put  in  a  phial,   and  desiccate. \nThen  \\'enus  or  any  other  substance,  whether  metal  or  glass,  is  fused  therein. \n\n\n350     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nSaltpetre. \nTake  quicklime  and  warm  water.      Stir  for  six  days  and  distil  by  means \nof  a  filter.      Place  it  in  0  until  it  is  consumed  and  you  will  have  saltpetre. \n\nThe  Solution  of  Sol  from  Silver. \nTake  one  part  of  calcined  tartar  with  two  parts  of  sal  ammoniac.  Place \nthem  on  marble  and  then  in  a  glass  vessel.  Then  take  the  root  of  pellitory, \npound  it  with  acetum  and  strain  it  off.  Mix  this  in  the  above  mentioned \nwater,  and  put  the  water  in  a  gilded  cup.  The  Sol  is  dissolved  from  the \nsilver  and  is  again  reduced  with  borax. \n\nThe  Softening  of  Iron  and  all  Metals. \nTake    of   alum,   sal    ammoniac,    and    tartar,    equal    parts.      Put  in  good \nacetum  over  a  fire  and  extinguish  the  metal. \n\nSolution  without  Antimony. \nTake  Venus  which  has  gold  in  it,  and  sprinkle  on  it  the  following  powder: \nput  it  over  a  fire  and  let  it  melt.     Then   pour  into  a  fusibulum  and  you  will \nfind  gold  or  Luna.      Purify  over  ashes. \n\nItem. \nTake  one    part   of   saltpetre    with   three   parts  of  sulphur  and    do    with \n\ncopper  as  above. \n\nWater  of  Gradation. \n\nTake  two  parts  of  vitriol,  one  part  of  alum,  and  half  a  part  of  antimony. \n\nDistil. \n\nFixation  of  Mercury. \n\nTake  a  vessel,  in  which  put  quicklime  quant,  stiff.,  and  in  the  middle  of \n\nthis  lime  place  coagulated  mercury.     Heat  for  five  hours,  and  it  will  be  fixed. \n\nReady  Method  of  Coagulation. \nTake  the   pounded   root   and   portions  of  the  herb  hermodactyl.      Heat \nmercury,  pour  it  over,  and  it  will  be  coagulated. \n\nThe  Fixation  of  .'Xrsenic. \nTake  of  tartar,  quicklime,  glass,  and   arsenic  equal  parts.     Imbibe  with \noil   of  tartar,   and  sublimate   in   a   vessel  after  the  usual  method.     When  the \n\nwhiteness  ascends,  leave  off. \n\nGilding. \n\nStamped    monej^    is    entirely    gilded    in    the  juice    of    the    aurearia    and \n\nremains  for  some  time. \n\nCement. \n\nTake     Vitriol,  j.  part. \n\nSal  Ammoniac,    \"j \n\nVerdigris,  >    ij.  parts  each. \n\nAlum,  ) \n\nSaltpetre,  \\  part. \nPound  in  an  iron  mortar.     Mix  over  coals  and  a  black  powder  will  result.     It \ngives  a  great  smoke  ;  and  when  the  powder   is  desiccated,  make   layer  on \nlayer  with  Sol.     It  is  graduated  to  twenty-four  degrees. \n\n\nA  Manual  0/  Paracelsus  the  Great.  35 1 \n\nFixation  of  Saltpetre. \nTake  the  purest  saltpetre.     Distil  by  means  of  an  alembic  and  a  portion \nof  the  saltpetre  will  remain  at  the  bottom.     Take  one  part  of  this  and  two \nparts  of  quicklime.     Dissolve  on  stone,  coagulate,  and  the  thing  is  done. \n\nPerfect  Fixation  of  Luna. \nTake  of  this  saltpetre  two  parts  and  of  Luna  one  part.  Let  them  melt. \nWhen  the  saltpetre  becomes  like  glass,  increase  the  fire  until  the  saltpetre  is \nconsumed,  .-^dd  crocus  of  Mars  and  let  it  be  consumed  as  before.  After- \nwards pour  it  through  antimony  as  is  necessary,  and  let  it  be  fulminated. \nThen  it  will  be  Luna  fixed  and  white. \n\nThe  Coagulation  of  Mercury,  producing  Venus. \nTake  equal  parts  of  Mercury  and  Venus  as  much    as  you   like.       Boil \nthem   in  water  for  three  hours   and  stir  continually       Afterwards    take  the \nMercury,   put    it    into    a    linen  rag,   let  it   stand  for  a   night,   and   it  will  be \ncoagulated  as  Venus. \n\nAnother  Coagulation  of  Mercury. \nTake  an  egg-shaped  crucible,  and  fill  it  with  Mercury.     Lute  it,  place  it \nin  a  patella,  pour  lead  over  it,  and  let  it  cool.     Then  take   it  out,   and  you \nhave  coagulated  Mercury. \n\nPurification  of  Metals. \nTake  two  parts  of  antimony,  and  two  parts  each  of  vitriol  and  saltpetre. \nPound  well  a  moderate  weight  of  filings   from   the  metal,  and  cement  over  a \nslow  fire  for  about  an  hour.     Then  let  it  be  heated  for  15  hours,  and  after- \nwards fulminated.      It  will  be  diminished  one-third  part. \n\nCement  from  above. \nTake  equal  parts  of  saltpetre,  sal  ammoniac,  verdigris,  common  salt,  and \nalum.  Pound  them  together  and  imbibe  them  three  times  with  urine.  After- \nwards with  a  portion  of  this  make  layer  on  layer  for  six  hours,  in  the  end  with \na  strong  fire.  Then  you  will  have  a  golden  regulus,  but  it  will  not  stand  in  the \ncineritium. \n\nOil  which  tinges  Luna  into  Sol. \nTake  antimony  5.  j.,   with  Ib.^  of  sublimated  Mercury.     From  this  pro- \nceeds a  red  oil  which  has  the  property  of  gilding. \n\nOil  tinging  Brass  into  Gold  of  24  degrees. \nTake  the  very  strongest  lixivium  and  distil  by  means  of  a  rose  alembic. \nThen  place  it  in  a  glass  vessel  and  add  saltpetre,  sulphur,  and  crocus  of  Mars \nj.  3.  or  more,  etc.,  so  that  the  lixivium  may  float  on  the  surface  to  the  depth  of \none  finger.  Let  it  stand  until  it  sinks  to  the  bottom.  This  is  done  over  a  coal \nfire  and  it  will  become  red  like  blood.  Afterwards  take  it  from  the  fire  and \nlet  it  cool.  Place  it  again  in  an  alembic  and  distil  it  until  whiteness  super- \nvenes. What  remains  at  the  bottom  is  a  tincture,  and  is  a  most  wonderful \nproduction,  possessing  the  virtue  of  natural  gold. \n\n\n352      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nPerfect  Fixation  of  Luna. \n\nTake  cinnabar,  gem-salt,  and  common  salt.  Pound  them  well  with  plates \nof  Luna.  Lute  them  layer  on  layer,  place  on  a  fire  of  cement  for  six  hours, \nthen  purify  by  cineritium  and  repeat  this  process  thrice.  Afterwards  place  in \ncement  for  i8  hours  and  you  have  fixed  Luna. \n\nTake  of  this  Luna  three  parts,  of  pure  Sol  one  part,  and  dissolve  them \ntogether.     Its  colour  is  not  diminished  in  aqua  fortis,  but  remains  there. \n\nGlorious  Oil  of  Sol. \nTake  very  strong  lixivium  and  distil  it  in  an  alembic  with  sulphur, \ncolcothar,  and  crocus  of  Mars,  equal  parts  of  each.  Dissolve  in  the  lixivium, \nand  afterwards  place  it  on  the  fire,  making  it  boil  until  it  grows  red.  Next \ndistil  it  twelve  times,  or  oftener,  until  whiteness  comes  forth  What  remains \nin  the  bottom  is  a  fixed  oil  and  tinges  everything  to  Sol. \n\nSt.  Thomas  Aquinas. \nI  have  very  often  sublimated  Mercury  until  it  became  fixed.     I  afterwards \ndissolved  it  in  water  into  its  primal  matter.      In  this  water  I  placed  calx  of \nLuna  and  fixed  arsenic.     This  I  now  dissolved  in  horsedung  and  coagulated, \nwhereupon  it  became  a  stone  of  tincture. \n\nWater  of  Mercury. \nTake  of  fixed  Mercury  3^.  5.,  with  the  same  quantity  of  saltpetre. \nPulverise  them  together.  Then  place  them  in  a  linen  cloth  in  horsedung,  with \nglass  below.  Above  all  this  put  a  cloth  as  a  covering,  setting  the  horsedung \non  all  sides  above  and  below.  Let  it  remain  for  two  weeks,  and  then  pound \nit  until  quite  white.     It  will  be  sufficient  for  Luna \n\nWater  of  Sal  Ammoniac. \n\nTake  sal  ammoniac,  the  same  quantity  of  ^g%  shell,  and  a  little  acetum. \n\nPound  these   together.     Dissolve   them   afterwards   on   marble   and  you  will \n\nhave  water  of  sal  ammoniac. \n\nLac  Virginis. \n\nTake  pulverised  litharge,  together  with  a  sufficient  quantity  of  acetum. \n\nLet  them  boil  well.     Afterwards  distil  with  a  white  filter.     Pour  it  on  again, \n\nand  distil  until  the  water  grows  clear.     Then  take  some  sal  ammoniac  and \n\nanatron.     Treat  these  in  the  same  way,  and  afterwards  mix  them  together. \n\nThen  is  produced  lac  virginis. \n\nPurgation  of  Venus  after  the  Greek  Method. \n\nDissolve  Venus  and  project  on  it  some  purified  sulphur  or  arsenic,  until \n\nit  no  longer  emits  any  smoke. \n\nFor  Recovering  Luna  in  Antimony. \n\nTake  of  Antimony  j.  C  ,   of  Tartar  ij.  d  .     Pound  together   with   Sulphur \n\nIIj.      Pulverise,  and  melt. \n\nAqua  Fortis. \n\nTake  equal  parts  of  vitriol,  sulphur,  and  alum.     Distil  first  with  a  gentle \n\nand   at  last  a  very  strong   fire.     If  you  wish   to  have   it  stronger,  substitute \n\n\nA   Mamcal  of  Paracelsus  the  Great.  353 \n\ncalcined  alum  for  the  alum,  and  citrine  colcothar  for  the  vitriol.  Then  you \nwill  have  very  strong  aquafortis.  Aquafortis  also  made  from  vitriol  alone  has \na  wonderful  odour  as  pleasant  as  musk.  This  aquafortis  dissolves  all  metals \nexcept  Sol.  If  it  be  desired  to  dissolve  Sol,  let  there  be  added  to  the  distilled \naquafortis  a  little  sal  ammoniac,  or  common  salt.  Let  these  be  dissolved \ntoj^ether,  and  then  it  converts  all  metals  into  water. \n\nThe  Oper.\\tion  Bom  Them.^tis. \nTake  of  sublimated  fixed  Mercury  two  parts,  of  calx  Luna;  one  part. \nPound  these  with  water  of  sal  ammoniac,  and  desiccate  seven  times  ;  then \ndissolve.  After  this  distil  the  water  by  a  balneum  Marias  and  place  this \nwater  in  a  glass  vessel.  Set  it  in  the  ashes  of  a  sublimatory  furnace  until  the \nwater  is  entirely  consumed,  when  the  tincture  will  remain.  Take  one  part  to  a \nhundred  parts  of  purged  Venus,  or  of  Mars  for  Luna. \n\nFor  Sol. \nTake   Calx    Solis   and    Crocus   of  Mars   in  place   of  the   water    of    sal \nammoniac. \n\nThe  Operation  Bon.^  R.^pacis. \nTake  9  vivus,  warm    it,  and  in   human  blood  7.     Thereupon  it  will  be \nhardened.     Boil  in  white  of  eggs,  and  you  will  have  excellent  Luna. \n\nFor  the   Same. \nTake    Mercurius    vivus    and  put  it    in    menstrual  blood,    with  an    equal \nquantity  of  juice  from  cornflowers  and  a  little  euphorbium.      Let  it  stand  for \nfour  days,  and  it  will  coagulate  for  working. \n\nCalx  PERECRiNORUNf,  OR  ftL^RixE  Calx. \nTake  the  bones  of  large  fishes,  or  signum  peregrinorum,  or  cockle  shells. \nReduce  to  a  calx,  and  when  it  has  acquired  whiteness  you  will  have  the  Calx \nPeregrinorum. \n\nPaPL'A   TiNCTfRE. \n\nTake  of  vinum  ardens  quantum  suff.,  and  of  pounded  antimony  as  much \nas  you  will.  Wash  in  the  usual  way.  Take  the  more  subtle  portion,  and \nproject  on  dissolved  Luna.  It  becomes  in  some  part  Sol,  as  1  myself  have \nseen. \n\nThe  Work  of  the  Noble   Canon  in  Alchemy. \n\nWe  have  seen  when  we  cemented  pars  cum  parte,  and  the  golden  regulus \nwas  placed  in  the  cement,  that  the  result  was,  as  it  were,  the  best  gold.  But \nit  did  not  remain  in  the  cincritium  as  pars  cum  parte.  Nevertheless  it  did \nremain  in  aquafortis.  Thus  we  made  a  cement  on  fixed  Luna,  and  placed \nthat  Luna  in  aquafortis,  when  it  deposited  for  us  a  large  residuum.  When, \nhowever,  this  was  fulminated,  it  grew  white  again  as  Luna.  Once  more  we \nplaced  it  in  aquafortis,  and  not  the  least  thing  remained  for  us  in  that  aqua- \nfortis.    We  believe  that  the  matter  in  the  cementations  is  either  nothing  at \n\nall,  or  is  not  cemented  sufficiently,  or  its  realgar  is  not  fixed  enough. \n\nY \n\n\n354      The  Hermetic  and  Alchcfnical  Writings  of  Paracelsus. \n\nCalcination  of  all  Gems. \nTake  any  quantity   )'0u   like   of  each   gem.      Pulverise  it    and  mix  with \nsulphur.      Set  fire  to  it  ;  thus  it  burns,  and  you  have  the  calx  of  that  gem.      If \nit  be  necessary,  wash  it,  and  the  powder  will  be  white. \n\nHow  Bones  may  be  Cut. \nTake  wood  ashes  and  quicklime  in  equal  parts,  quant,  stiff.    Boil  the  bones \nherein  until  they  are  softened. \n\nSoftening  of  Metals  and  Ivory. \nTake  the  strongest  lixivium  of  alkali  and  place  in  it  the  metal  for  fourteen \ndays,  when  it  will  be  softened.     Take  it  out  again,  cool  it  in  water,  and  it  will \nonce  more  become   hard.      Place   ivory   in   the  same  way,    having   previously \nadded  the  strongest  acetum. \n\nTo  Gild  Metals. \nSmear  the  metal  with  varnish,  and  then  place  upon  it  a  plate  of  Sol. \n\nTo  Whiten  Venus. \nTake  aquafortis  and  dissolve  Luna  in  it.     Then  with  pounded  tartar  and \ncommon  salt  make  a  pulp  and  desiccate  it.     Thus  it  can  be  used  with  acetum. \nSome  add  sal  ammoniac,  smear  the  Venus,  and  heat  it,  continuing  the  process \nuntil  the  result  is  satisfactory. \n\nLight  Shining  without  Fire. \nTake  the  eye  of  a  goat,  put  it  in  water,  and  place  a  mirror  above  it. \n\nAnother. \n\nTake  some  lixivium  made  out  of  the  best  quicklime.      Place  therein  alum \n\nand  camphor.      Put  it  in  a  glass   vessel   with   live   Mercury   and  set   a   mirror \n\nabove. \n\nWater  of  Common  Salt    and  Water  of  Saltpetre. \n\nTake  some  of  this  with  tile  and  distil  it.     This  water  is  said  to  have  a \n\nmarvellous  power  of  fixation.     If  Luna  is  melted  in  it  and  common  salt,  it  can \n\nbe  distilled  with  honey. \n\nWhite. \n\nTake   alcalum,   with   juice  of  white  onions.     Steep   Mars  therein,    and  it \n\nbecomes  Luna. \n\nMethod  of  Quartation. \n\nTake  one  part  of  Sol,  and  let  two  or  three  parts   of  Luna   be   made  into \n\nplates  and  put  into  aquafortis.     This  is  the   most  consummate  and   excellent \n\ntest  of  gold. \n\nColouring. \n\nTake  a  little  flos  a;ris  and  sal  ammoniac.      Make  them   into  a  paste  with \n\nacetum.      It  is  one  method  of  testing  and  colouring  gold. \n\nHow  a  Cloth   cannot  be  Burnt  in  the  Fire. \nMoisten  the  cloth  with  salt  water.     Let  it  dry  of  itself.     Prepare  it  care- \nfully with  white  of  s^g.     Afterwards  desiccate  it,  and  the  effect  is  produced. \n\n\nA  Manual  of  Paracelsus  the  Great.  355 \n\nWhen  Glass  is  Destroyed  by  Fire. \nTake  a  half  portion  of  minium,  quicklime,  and  flour.     Mix  with  white  of \neggs.    Apply  a  cloth  moistened  with  it,  and  place  it  for  a  short  time  on  the  fire. \n\nLute. \nTake  ten  parts  of  well-prepared  lute,   three  parts  of  cows'  hair,  five  parts \nof  liorse-dung,  three  parts  of  goat's  blood,    three  parts  each  of  quicklime  and \ncommon  salt,  six  parts  of  iron  filings,   and  of  white   of  t^^  and  gypsum  a \nsufficient  quantity.     Thus  is  made  a  lute. \n\nAnother  for  Luting  Broken  Glass. \nTake  equal  parts  of  calcined  flint,  quicklime,   common   salt,  and  white  of \neggs.     Mix  these  together,  and  then  take  a  cloth,  place  it  therein,  and  smear \nthe  glass  or  fracture.     Let   it   harden  ;  then  smear  it  in  water  with  linseed \noil,  and  a  better  lute  could  scarcely  be  found. \n\nA  VERY  strong  Lute,  which   is  proof  against  Fire. \nThis  is  made  out  of  bullock's  blood,  quicklime,  and  salt.      It    is    inde- \nstructible in  fire. \n\nAn  Excellent  Method  of  Luting  Glass. \nTake  sufficient  quantities  of  Venetian  glass,  finely  pounded,  and  oil   of \ntartar.     Make  a  pulp  ;  lute  the  fracture  and  place  it  before  the  fire  to  melt. \n\nTo  Make  Minium. \n\nTake  of  Saturn  as  much  as  you  please,  dissolve  it  to  ashes  and  it  becomes \ncitron-coloured.  Afterwards  pound  it,  place  it  in  a  vessel  over  a  moderate \nfire,  and  it  will  be  coloiited  red. \n\n1  The  Process  of  Sulphur. \n\nTake  of  this  powdefi  5.  j.  Pour  over  it  linseed  oil,  place  it  in  an  iron  pan, \nand  let  it  boil.  It  gives  a  red  froth  and  grows  thick.  Pour  it  out  and  it \nbecomes  a  red  substance  as  thick  as  hepar.  Put  the  particles  into  which  it  is \ndivided  into  an  iron  pan  with  laterine  oil  and  boil  it  thoroughly  for  two  hours. \nAfterwards  place  it  in  a  glass  vessel  on  ashes  for  three  days.  Then  the \nsulphur  is  converted  into  an  oil.  Take  the  glass  vessel  again  and  put  it \nin  cold  water  for  three  days  and  three  nights.  Then  distil  it,  first  of  all \nover  a  slow  fire,  but  increasing  the  heat  until  it  is  sufficient.  Thoroughly \ncalcine  the  dregs,  which  are  called  the  caput  mortuum.  Imbibe  with  the  first \nwater.  Then  distil  for  seven  hours.  Do  this  again  until  the  redness  of  the  oil \nis  changed  to  white,  which  will  take  place  in  three  hours.  Finally,  take  again \nthe  aforesaid  oil  ;  distil  it  by  itself  for  seven  hours,  and  the  process  is \ncomplete. \n\nThen  take  a  plate  of  Venus  and  dip  it  in  the  said  oil.     If  it  is  transmuted \ninto  Luna,  well  and  good.     If  not,  distil  again  until  this  takes  place  with  the \nsaid  calcined  faeces. \nOr: \n\nImbibe  the  faeces  frequently  with  the  said  oil.      Let  it  flow  over  a  copper \n\nplate  and  it  becomes  white.     Afterwards  take  one  part  of  the  fjeces,  and  five \n\nY2 \n\n\n356     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nparts  of  Mercury.  Place  these  together  in  a  crucible  well  luted  and  set  it  in \nthe  fire.  Then  cool,  and  you  will  find  a  not  very  hard  substance.  Take  the \ncrucible  and  repeat  the  process  with  the  aforesaid  faeces.  Proceed  as  above, \nand  you  will  find  an  elixir  of  which  one  part  is  projected  on  looo  of  purified \nMercury,  and  there  is  produced  perfect  Luna.  Of  this  take  one  part  and \nfuse  it  with  ten  parts  of  calcined  and  white  Venus.  Then  will  be  attained \na  perfection  with  which  none  can  find  fault.  Of  this  elixir  take  j.  3.  and  of \nMercury  4.  j.     Let  them  boil,  and  good  Luna  is  produced. \n\nIf,  however,  you  wish  to  transmute  the  above-mentioned  Elixir  into  Sol  : \nThen  take  the  element  of  fire,  place  it  in  a  large  glass  vessel,  and  desiccate  in \nthe  sun.  After  this  imbibe  with  pure  water.  Then  take  some  of  this  powder \non  a  silver  plate,  and  it  will  melt  like  wax.  If  not,  imbibe  it  again,  until  it \nsuffices.  Next  take  one  part  with  two  parts  of  live  Mercurj'.  Lute  them \ntogether,  place  them  for  half-a-day  over  a  fire,  and  do  as  I  before  directed. \nThen  take  and  add  of  the  fire  spoken  of  above  the  same  quantity  as  the \nMercury,  and  proceed  as  above.  Once  more  it  becomes  citron-coloured  and \nas  hard  as  Sol.  Of  this  Elixir  take  one  part  to  1000  parts  of  the  Luna  which \nhas  been  made  from  the  said  Mercury.  Then  it  becomes  gold  better  than \nthat  of  Nature,  and  by  separating  the  said  Luna  5.  ij.  with  j.  4.*  Mix  and  then \nit  has  admirable  power,  so  that  people  say  this  is  the  most  consummate  Elixir \nof  all  Alchemy. \n\nOperation  for  the  Preceding  Work. \nTake  prepared  purified  sulphur  and  put  it  into  a  vessel  so  that  the  vessel \nmay  be  four  parts  empty.  Place  over  it  a  cloth  folded  double,  underneath \nwhich  is  live  Mercury.  Lute  it  closely,  put  it  on  a  fire  for  three  days,  when  it \nwill  harden  and  become  as  Luna.  If  this  does  not  take  place,  treat  it  with \nfresh  Mercury,  then  add  one  part  of  that  Lnna  with  five  of  purified  Venus, \nwhen  the  whole  will  become  good  and  pure  Luna. \n\nFor  Sol  Boni  Them.\\tis. \nTake     Mercury,  iij.  5. \n\nCrude  Atramentum,  j.  5. \nPour  over  these \n\nSalt  Water,  ij.  5. \n\nJamen  Alum,  j.  5. \nMix  these  ingredients  together,  and  place  in  the  sun  luilil  the  mercury  dies \nand  is  converted  into  water.  Put  in  a  box  thoroughly  luted  with  lead, \narsenic,  and  sulphur,  and  let  it  stand  in  a  steady  heat  for  one  daj'.  Open  the \nbox  and  you  will  find  the  Mercury  coagulated.  Pound  this  together  with \nthe  above-mentioned  water  made  of  atramentum  and  alum.  After  this \ndesiccate,  place  it  once  more  in  the  box,  and  proceed  as  before  for  three  hours. \nOnce  again  for  the  fourth  time  imbibe  with  the  aforesaid  water,  and  place \nin  dung  for  putrefaction  during  five  days.  Then  desiccate  in  ashes,  and  take \nof  this  tincture  one  part  to  a  hundred  parts  of  Venus.     Take  one  part  of  the \n\n\n\u2022  The  transition  i^  lileral,  though  the  sense  is  not  intelligible. \n\n\nA  Mattual  of  Paracelsus  the  Great.  357 \n\naforesaid  elixir  and  of  calx  peregrinorum.  Pound  these  two  together  and \nimbibe  with  water  of  mercury ;  desiccate,  imbibe  frequently,  and  it  will \ncoagulate.  Finally  take  one  part  of  this  to  two  hundred  parts  of  Venus,  and \nyou  will  have  the  best  Sol  that  can  be  found. \n\nMode  of  further  increasing  this  augmentation  Boni  Thematis. \n\nTake  white  of  eggs  with  the  same  quantity  of  quicklime.  Pound  with \norpiment  water,  imbibe,  and  coagulate.  Add  water  of  sal  ammoniac,  and \nputrefy  in  dung  for  five  days.  Strain  through  a  cloth  and  desiccate.  This \nelixir  tinges  Venus  into  Sol. \n\nItem. \n\nTake  some  of  this  elixir,  e.g^  shell,  and  peahen's  eggs  calcined.  Once \nmore  imbibe  with  orpiment  water  for  ten  hours.  Desiccate,  pound  with \nwater  of  prepared  salt,  and  putrefy  for  one  da).  Desiccate  again,  and  one \npart  tinges  a  hundred  parts  of  \\'enus  to  Sol. \n\nA  Tincture  most  Effectual  for  the  White  and  Red. \nTake  of  calcined  sulphur,  white  and  fixed,  two  parts,  of  fixed  sublimated \nmercury  ten  parts.  Take  also  some  water  of  sal  ammoniac  and  imbibe \nfrequently.  Then  put  it  in  a  glass  vessel  into  horse-dung  for  fifteen  days. \nPlace  a  little  on  heated  iron  and  it  will  melt  like  wax.  Coagulate  with  a  slow \nfire.  Next  take  one  part  of  this  elixir  to  a  hundred  parts  of  Venus  purified \nfor  Sol.  Imbibe  with  water  of  sal  ammoniac,  adding  continually  a  little  crocus \nof  Mars  until  the  powder  grows  red,  whereupon  putrefy  it  in  dung.  Then \nmelt  in  iron.  Take  one  part  to  one  hundred  parts  of  purified  Mars,  and  it \nbecomes  gold  better  than  that  of  Nature. \n\nOper.\\tion  for  Sol. \nTake     Live  Mercury,  viij.  parts. \n\nSublimated  and  Fixed  (?  Mercury),  iiij.  parts. \n\nCalcined  Luna,  ij.  parts \n\nWhite  Arsenic,  j.  part. \nPulverise,  put  in  a  silver  box,  lute  well,  place  in  a  vessel,  and  pour  over  it \nSaturn  for  five  days  in  one  solution.  Then  take  out  the  box  and  you  will  find \na  white  powder.  Pound  this  with  water  of  sal  ammoniac,  desiccate,  and \nputrefy  for  fifteen  days  until  it  melts  like  wax  over  red  hot  iron.  Take  3.J.  of \nit  to  one  mark  of  purified  Venus.     Pour  together  and  it  will  be  true  Luna. \n\nFor  Sol. \nThen  redden  the  sulphur  with  crocus  of  Mars.     Instead  of  the  calx  Lunse \ntake  calx  of  Sol,  and  place  it  in  the  box.     The  substance  must  afterwards  be \nmore  carefully  strained  and  putrefied  for  a  longer  time. \n\nWhite. \nTake  Luna,  3  5. \nJove,  ij.5. \nSaturn,  iij.5. \n\n\n358     The  Hermetic  and  Alchemical  IVriiings  of  Paracelsus. \n\nFuse  these  until  they  are  thoroughly  melted.  Let  them  cool  a  little  ;  then \nproject  5S.,  or  somewhat  more,  of  warm  Mercury,  and  you  will  have  the \nwhite. \n\nFixation  of  Mercury. \n\nTake  a  silver  phial  of  any  capacity  you  like,  and  place  in  it  Mercury \nuntil  it  is  a  third  or  half  full.  Close  it  up  with  bread,  salt,  and  white  of  egg. \nThen  place  it  among  burning  coals.  Heat  it,  and  then  immediately  plunge \nit  into  hot  water.  Continue  to  do  this  for  an  hour,  when  it  will  give  a \nsound  like  the  hissing  of  a  goose.  Then  it  is  sufficient.  Take  it  out,  and \nit  will  be  silver. \n\nAugmentation  of  Luna. \n\nMake  an  amalgam  of  Jove  and  Mercury,  mix  it  with  pounded  salt,  and \nwash  it  until  no  blackness  appears.  Take  this  amalgam,  put  it  in  a \nsublimatory,  and  sublimate  the  Mercury  from  the  Jove.  Then  take  of  the \nMercury  thus  sublimated  four  loth.  Dissolve  in  aquafortis  21  (sic)  crocus  of \nLuna,  2  16  [sic]  loth,  of  Venus,  and  dissolve  each  separately  by  itself.  When \nall  are  dissolved  mix  the  whole  in  one  glass  vessel,  distil  the  water  from  the \ndregs,  pour  over  it  fresh  aquafortis  as  before,  re-distil  the  water  from  the \ndregs,  and  afterwards  wash  with  fresh  water.  Next,  dissolve  sal  ammoniac \nin  acetum,  pour  this  on  the  dregs,  and  let  it  stand  throughout  the  night. \nThen  distil  it  once  more  from  the  dregs  by  means  of  an  alembic,  and  reduce \nthe  faeces  with  sal  alkali  and  common  salt.  Purify  the  body  you  have  in  the \ncineritium,  and  you  will  find  si.x  loth,  of  most  excellent  Luna. \n\nWater  for  Gilding. \n\nMake  aquafortis  out  of  one  part  of  vitriol,  one  part  of  saltpetre,  and  four \nparts  of  alum.  Into  the  water  so  made  put  four  loth,  of  sal  ammoniac. \nRe-distil.  In  the  same  water  dissolve  an  amalgam  of  Mercury  and  Sol,  as \nthe  goldsmiths  are  accustomed  to  form  amalgams.  Let  this  stand  for  eight \nor  fifteen  days.  Let  the  water  boil  down  to  one-third  of  its  volume.  When \nyou  wish  to  gild  dip  a  pencil  into  that  water,  stir  it  briskly,  and  paint  over \nwhatever  you  please.  Then  let  it  dry,  and  afterwards  burn  it,  as  the  gold- \nsmiths do. \n\nTo  Blot  Out  Writing. \n\nTake  Roman  Vitriol,  j.  5. \n\nUsifur,   54. \n\nJamen  .-Mum,  ^Ib. \n\nDistil  a  strong  water  from   these.     At   first  it   is  white  ;  and   this  you   must \n\ncollect  by  itself.     When  you  wish  to  erase  any  writing,   moisten  a  cloth  with \n\nthis  water,  touch  the  letters,  and  they  are  obliterated. \n\nCement. \n\nTake  Reddened  Vitriol \n\nVerdigris \n\n\u201e  \u201e  >    Each  one  part. \n\nBurnt  Brass  ' \n\nSal  Ammoniac \n\nAlum,  to  make  ilb.  weight  of  all. \n\n\nA   Mainial  of  Paracelsus  the   Great.  359 \n\nMake  layer  on  layer  for  eight  hours  in  a  closed  vessel,  and  afterwards  dip  it \nin  urine. \n\nTo  Make  Precious  Stones. \n\nTake  very  white  silex,  calcined  and  pulverised,  one  part,  and  three  parts \n\nof  minium.      Place  within  a  crucible  in  a  brisk  fire.     Then  let  it  cool  of  itself, \n\nand  you  will  have  a  precious  stone.     It  is  coloured  as  an  emerald  by  ashes  of \n\nVenus. \n\nCement  as  Pars  Cum  Parte. \n\nTake  of  Bloodstone  )    .  ,,    . \n\nr  D  1       A  J-lD- J5-  each, \n\nof  Bolus  Armenus  ) \n\nof  Vitriol,  a  quarter,  j.  2. \nPulverise.     Then  take  half  a  part  of  the  Sun  or  the   Moon.     Make  plates. \nThen  arrange  in  layers,  as  you  know,  and  remove  by  smoke.     Take  from  the \nfire,  when  you  will  have  the  best  Hungarian  Sun.     It  has  been  tested  by  me. \n\nWhite. \nTake  of  Venus,  Ib.j. \nof  Luna,  Ib.s. \nMelt.    Afterwards  sprinkle  Ib.ij.  of  salt  ammoniac  and  Ib.ij.  of  pure  salt.    Pro- \nject upon  it  j.  quartal.    Let  it  stand  for  one  hour  ;  repeat  until  eight  hours  have \npassed  and  it  is  made.     Out  of  that  Luna  you  can  make  anything  you  desire. \nBeautiful  Mercury  brought  over  from  Mercury. \nTake   Luna   and   Mercury    equal    parts.       Dissolve  in   aquafortis  :    then \nabstract  the  water  so   that  it  may  remain  as  a  thick  pottage.     Dissolve  this \npottage  again  for  eight  days,  and   it  will   be  converted   into  water.     Abstract \nas  before  and  again  resolve  four  times,  when  you  will  ultimately  have  water \nwhich  persists  through  all  tests,  and  makes  out  of  Mercurj-  a  Luna  which  re- \nmains everj-where.     A  drop  or  i\\  to  2  oz.  of  Mercury  heated  to  evaporation. \nNote  the  Sulphurous  Work. \nBoil  sulphur  well  in  vinegar  or  urine.    Wash  it  well.    Afterwards  dissolve \nit  over  the  fire  and  project  as  much  as  possible  over  the  fire.     Place  it  in  a \nluted  instrument  and  burn  gently  in  a  slow  fire  for  30  days,  when  you  will \nhave  at  the  bottom  a  Mercury  which  is  not  very  red.     Dissolve  in  an  open \nglass  vessel  into  oil.     This  oil  tinges  in  a  marvellous  manner. \nGood  and  Proved  Lazurium. \nTake  of  Live  Mercury,  any  quantity, \nof  Sulphur,  a  third  part, \nof  Sal  Ammoniac\",  one  part. \nMix.     Burn  like  cinnabar,   and  when  you  see  a  purple  smoke,  take  out  and \nmollify  the  lazurium  with  boiling  water. \n\nWater  which  makes  Mars  fluid  and  also  boils  in  Air. \nTake    Camphor, \n\nSalt  of  Glass, \nVitriol, \nBoiling  Wine, \nDistil,  as  you  know,  and  keep  well. \n\n\n360     Tlie  Hermetic  and  Alchemical  Writings  0/  Paracelsus. \n\nWater  which  makes  Luna  into  Sol. \n\nTake  red  vinegar,  sublimated,  and  live  calx.  Boil.  Then  put  in  that \nvinegar  sal  ammoniac  and  vitriol,  dissolve  and  distil  through  the  alembic. \nExtinguish  plates  of  Luna  therein  and  it  will  be  converted  within  and  without \ninto  the  Sun. \n\nFor  Luna. \n\nExtinguish  Mercury  twelve  times  in  human  blood,  and  it  will  be  hardened. \nAfterwards  boil  it  in  the  yolk  of  eggs  for  one  hour,  when  it  will  become  good \nLuna. \n\nFirm  Tincture. \n\nTake  Ib.j.  of  sal  alkali,  the  same  quantity  of  calx  of  eggs,  two  parts  of \nclavellated  cinder,  also  four  parts  of  the  dew  of  heaven.  Decoct  all  these  to \nthe  third  part.  Afterwards  thrice  distil  through  the  alembic.  Perform  this \ndiligently  and  you  will  have  very  strong  water,  with  which  Mercury  and  all \nbodies  of  metals  are  dissolved. \n\nTake    of  the  above  water,  Ib.j. \nof  Foliated  Luna,  \u00a7j. \nPlace  in  cinders  for  three  days,  and  the  Luna  will  be  converted  into  water. \n\nPlace  Mercury,  sublimated  and  well  pulverized,  in  a  phial  among  the \nashesi  Pour  over  some  of  the  said  water  made  from  Luna,  and  it  will  be \ncongealed.  Continue  this  process,  imbibing  and  desiccating  until  half  part  of \nthe  water  is  consumed  Ib.s.  Afterwards  place  powder  from  Mercury  into  the \nfixatory.  Digest  slowly.  On  the  third  day  augment  the  fire,  making  it \nexceedingly  fierce,  and  you  will  find  an  everlasting  tincture,  one  part  of  which \nfalls  over  100  parts  of  crude  Mercury,  when  it  will  be  good  Luna  standing \nevery  weighing  and  hammering,  and  lasting  for  ever. \n\nConcerning  the  Oil  of  Sulphur. \nTake    of  Oil,  one-fourth, \nof  Sulphur,  Ib.ij. \nMake  a  hepar.     Boil  it  in  lixivium  so  that  the  oil  may  be  abstracted  ;  after- \nwards that  which  remains  at  the  bottom  must  be  distilled  through  the  retort, \nsecundario  per  lateres.     Make  sufficient  oil. \n\n\nPars  Cu.m  Parte. \nTake     Antimony  prepared  in  Oil  of  Tartar,  5J. \nPrepared  Salt  of  Nitre,      \\ \nPrepared  Common  Salt,       J'    5s.  each. \nPlumose  Alum,  ' \n\nLet  these  ingredients  be  well  mixed  twice  or  thrice  and  imbibed  in  oil  of \ntartar,  whence  will  be  formed  a  powder,  which  place  layer  by  layer  with  Luna \nin  a  cementing  fire  for  six  hours  ;  and,  when  this  has  been  done,  let  it  be \nsublimated.  Then  take  one  ounce  of  this  and  half  an  ounce  of  pure  Sol. \nLet  these  be  pounded  together  and  formed  into  plates  ;  and  then  make  layer \non  layer  with  the  following  powder  : \n\n\nI  lb.  each. \n\n\nA  Manual  of  Paracelsus  the  Great.  361 \n\nTake     Sal  Ammoniac,  \\ \n\nSaltpetre,  \\   j. 5  each. \n\nPrepared  Common  Salt,     j \n\nVerdigris, \n\nAlum, \n\nHfematite,     '^   '^^ \n\nVitriol, \n\nPound  these  together  and  let  them  be  imbibed  with  oleum  laudis  ten  times \n\nor  more,  when  they  form  a  powder.     Place  them  layer  by  layer  in  the  fire  for \n\ntwelve  hours.      Afterwards  take  the  regulus,  sublimate,  add  three  parts  of \n\nVenus,  and  place  in  the  following  water  of  gradation  : \u2014 \n\nTake     Vitriol,  \\ \n\nSaltpetre,      >   j.lb.  each. \n\nAlum,  ) \n\nPlumose  Alum,     )    .... \n\n\u201e  ,  .      ,  , ,  }    UIJ.5  each. \n\nCalcined  Alum,      )        '  '' \n\nCinnabar, \n\nSulphur, \n\nVerdigris,  j.lb. \n\nAntimony,  vj.\u00a7 \nDistil  twice,  that  is,  once  from  the  caput  mortuum  and  from  the  residuum \nwhich  is  found  at  the  bottom.     Fulminate  ;  and  you  will  have  Sol  so  good \nas  to  answer  every  test. \n\nFix.xTioN  OF  Mercury. \n\nTake  oil  of  tartar  boiled  in  best  lixivium,  and  distil  through  filter.     Next \nboil  till  it  attains  to  an  oily  consistency,  and  place  in  a  good  glass. \nTake     of  the  said  Lixivium,  one  pocale. \n\nof  Salmiax,  five  times  sublimated,  one  pound, \nof  Mercury,  sublimated  seven  times,  Ib.j. \nof  very  strong  Water  of  the  Fount,  half  a  pocale. \nLet  ihem  be  mixed  together  in  a  Venetian  vase.     Allow  them  to  stand  for  a \nday,  so  that  the  boiling  may  cease.      Inject  upon  the  oil  giij.  of  Luna  in  horse \ndung  for  a  month,  and  the  whole  will  be  converted  into  oil.      This  oil  tinges \nall  things  into  Luna,  can   be  coagulated  into  a  stone,  and  is  the  water  of \nMercury.  Projection. \n\nOf    Common  Prepared  Salt, \n\nSaltpetre,  \\    5J. \n\nSal  Alkali, \n\nPrepared  Sal  Ammoniac, \n\nAlbumen,  \\    5s. \n\nVitriol, \n\nVerdigris,  jiij. \n\nCrocus  of  Mars,  5J. \n\nCinnabar,  3s. \n\nPrepared  Antimony,  gij. \n\n\n362      The  Hermetic  and  Alchemical  Writings  0/  Paracelsus. \n\nMake  a  powder  which  is  to  be  imbibed  with  oil  of  antimony  and  tartar  (and \nurine)  of  Mercury  ten  times.  Project  over  them  51].  of  Luna  and  jiij. \nDissolve  for  six  hours.  Afterwards  let  it  be  fulminated  and  placed  in  aqua- \nfortis, or  cemented  as  you  know. \n\nPrep.\\ration  of   Salts. \nMake  it  with  quicklime,  and  by  means  of  a  lixivium,  as  you  know.    Let  it \nbe  twice  or  thrice  imbibed  with  oil  of  tartar,  but  the  other  in  oil  of  tartar. \n\nConcerning  Talc. \nLet  it  be  cemented  a  whole  day  with  common  salt.  Afterwards  let  the \ntalc  be  collected  from  the  salt  and  most  subtly  pounded.  Let  it  be  put  in  a \nbag.  Let  there  be  poured  over  it  a  very  strong  lixivium.  Let  it  be  poured \nover  again,  until  the  calx  is  dissolved.  Then  it  falls  in  the  lixivium  to  the \nbottom.  Dry  previously  very  well.  Afterwards  let  it  be  dissolved  into  oil. \nIt  coagulates  Mercury  into  Luna,  and  similarly  Jupiter. \n\nDigestion  of  Luna. \nTake    Saltpetre,  j \n\nVitriol,  I      '^'\u2022J-  each. \n\nCinnabar,  Jiiij. \nMake  a  strong  water.  Let  this  water  be  divided.  In  one  part  let  there  be \nLuna,  in  the  other  cinnabar.  Let  them  be  dissolved  by  the  addition  of  sal \nammoniac  and  then  joined  together.  Let  them  be  digested  for  fourteen  days \nand  the  matter  distilled.  Then  let  it  be  reduced,  and  you  will  have  a  double \nquantity  of  Luna.      Each  loto  of  the  salt  will  have  a  loto  and  a  half. \n\nConcerning  Talc. \nLet  it  be  cemented  with  common  salt  a  whole  day  in  aquafortis.  After- \nwards the  talc  must  be  collected,  most  subtly  pounded,  and  put  in  a  bag.  Let \nit  be  melted  over  a  very  strong  lye,  and  let  the  process  be  repeated  until  the \ntalc  is  dissolved.  It  then  falls  in  the  lye  to  the  bottom.  Dry  previously  well, \nthen    dissolve  into  an    oil.      It    coagulates   Mercury    into   Luna,   and  Jupiter \n\nlikewise. \n\nSeparation  of  Sol  and  Luna. \n\nTake    Antimony,  gviij. \n\nFilings  of  Mars,  5VJ. \nCrude  Tartar,   ^iiij. \nCommon  Salt  prepared  in  fluxion,  jiiij. \nPound  all  together  and  fuse  in  a  tigillum.     Then  there  will  be  a  black  sub- \nstance, which  also  grind  to  a  powder.     Take  equal  parts  of  this  and  of  Luna. \nFuse  the  Luna  until  it  appears  bright  and  clear,  that  is,  with  the  powder. \nPlace  in  cupel  with  lead,  and  the  .-mtimony  entirely  evaporates.     Afterwards \npurge  by  means  of  a  cineritium. \n\nConcerning  Scoria  of  Luna. \nTake  scorias  and    powders    in    equal    quantities.     Melt   until   you    have \ncocted  the  silver.     Let  this  process  be  thoroughly  carried  out,  then  refine. \n\n\nA  Manual  of  Paracelsus  the  Great.  363 \n\nThe  Fixation  of  Cinnabar  in  one  day. \nTake  of  beechen  aslies  viij   parts,  of  quick  lime  j.  part.    Make  a  lixivium, \nin  which  dissolve  of  salt  nitre,    salt  of  vitriol,  and  verdigris,  each  j.   part  ; \nof  flower  of  alum  and  calcined  tartar,  \\  part  each.     Dissolve  these  ;  boil  the \ncinnabar  therein  for  a  whole  day,  and  it  will  be  fixed. \n\nOn  ANriMONV. \nImbibe  tlie  mineral  in  Saturn.     .Afterwards  scatter  sand  upon  it.     Then \nthe  sand  attracts  the  antimony  to  itself.     When  it  becomes  scoria,  remove  it \nwith  a  spatula   and  sprinkle  sand  again,   as  before,  until   it  will  no  longer \nevaporate.     Then  fulminate. \n\nConcerning  the  Solution  of  Magnesia. \n\nTake  one  part  thereof,  and  of  sublimated  Mercury  ij.  parts.     Grind,  mix \n\ntogether,  and  distil  by  an  alembic.     Then  a   thick  and  fat  water,  like  linseed \n\noil,   is  distilled.     This  tinges   Mercury    in   itself.     Then  it   tinges   all    bodies \n\nprojected  into  it. \n\nFixation  of  .Antimony. \n\nTake    Salt  of  Alkali,  ij.  oz. \n\nSalt  of  Nitre,  j.  oz. \n\nAntimony,  lb.  j. \n\nMelt  together,  then  let  them  stand  to  cool,  and  the  antimony  will  be  fixed. \n\nOil  of  .Antimony  and  Mercury,  fixing  Spirits  and  of  itself \nDISSOLVING   Bodies. \nTake    Mercury,  iv.  lbs. \nAntimony,  j.  lb. \nDissolve  as  you  know  how.     This  oil  dissolves  metals. \n\nOil  of  Borax. \nPut  borax  into   a  glass   vessel   and  dissolve  it.      Let    it    be    pulverised, \nhardened,  and  placed  inside  another  glass  vessel,  in  a  balneum  Mariae.     It  is \nconverted  into  an  oil  which  fixes  all  spirits. \n\nOil  of  Gold. \nTake    Sulphur,  j.  part. \n\nQuick  Lime,  viij.  parts. \nLet  these  be  decocted  in  water  and  the  decoction  becomes  red.     Distil  by  an \nalembic,  and  there   remains  at  the  bottom  the  redness  of  sulphur.     This  is \ncalled  the  oil  of  gold. \n\nWater  by  which  all  Spirits  are  fixed. \nTake  sal  ammoniac,  Jamenus,  and  vitriol.     Distil  by  alembic.     Then  take \nany  spirit,  dissolve  it   in  water,  abstract  it,  imbibe   it   thrice,  and   it  will   be \n\nfixed. \n\nAnother. \n\nTake    Antimony, \n\n\nCrocus  01  Sulphur,      ) \nSal  Ammoniac,  iiij.  parts. \n\n\n364      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nImbibe  with  strong  acetum  ;  at  last  dry  it,  and  then  mix  with  water  of  fixed \nsal  ammoniac.     Abstract,  and  distil. \n\nFixation  ok  Sulphur. \nGrind  it  with  salt  of  tartar  or  crude  tartar,  together  with  common  salt \nand  salt  of  nitre  in  equal  parts.  Dissolve  with  the  water  of  common  salt  and \ncongeal.  Put  it  in  a  vessel,  lute,  and  set  it  in  the  fire.  Let  it  get  red-hot, \nafterwards  dissolve  in  fresh  water,  distil  with  a  filter  ;  congeal  a  second  and \nthird  time,  and  the  sulphur  will  become  capable  of  being  melted  like  wax. \n\nSuBLni.\\TioN  TO  Sol  with  Sulphur. \n\nTake  Live  Sulphur  \\ \n\nRoman  Vitriol  \\    equal  parts. \n\nVerdigris  j \n\nImbibe  with  the  water  of  common  salt.  Sublimate  thrice.     Or,   take  equal \n\nparts    of  Sulphur,    Honey,   and   Alkali.  Let  them  boil   for  one    day.      This \nmixture  makes  Sol  out  of  Luna. \n\nWater  of  Antimony  (Sulphur)  for  Sol. \n\nGrind  it,  and  take  thereof  iij.  parts,  with  one  part  of  sal  ammoniac. \nPlace  it  within  a  glass  vessel,  well  luted,  on  ashes  for  one  day.  Then  pound \nit  in  hot  water,  and  it  will  become  like  blood.  If  it  were  boiled  in  a  lixivium \nperhaps  it  would  be  better. \n\nFixation  of  Sulphur. \n\nTake  sulphur  and  honey.  Imbibe  and  dry  over  a  slow  fire.  Then  let  it \nboil  well  in  a  strong  lixivium.  Wash  the  substance  until  the  water  appears \nclear.  Renew  this  process  seven  times,  and  you  will  find  the  sulphur  white \nlike  crystal.  Afterwards  take  prepared  common  salt  and  the  same  quantity \nof  sal  ammoniac  and  sulphur.  Let  these  be  well  ground  together  twice.  Then \ndissolve  with  white  of  Q^^y  and  congeal.  Distil  by  means  of  a  filter,  and  cool. \nRepeat  this  three  times,  and  j.  part  changes  xxx.  parts  of  warmed  mercury \ninto  permanent  Luna. \n\nFixed  Oil  of  Sulphur. \n\nTake  it,  let  it  boil  in  alkali  for  one  day,  and  be  sublimated  over  a  slow \nfire.  Having  done  this,  moisten  it  with  acetum  four  times,  abstract  by  means \nof  a  filter,  and  again  moisten  three  times.  It  is  afterwards  abstracted  by \nmeans  of  aij  alembic,  and  will  then  be  fixed.  Let  it  be  dissolved  into  an  oil  on \nmarble.  Then  take  the  body  of  the  sulphur,  dissolve  it  with  oil,  and  congeal. \nOne  part  tinges  three  parts  to  Luna,  and  that  Luna  has  many  of  the \nproperties  of  gold. \n\nThe  Whitening  and  Fixation  of  Cinobrium. \nTake  it,  together  with  calcined  alum  and  prepared  common  salt.     Pound \ntogether  with  vinum  ardens,  dry,  and  sublimate.     Then  it  is  whitened  and \nfixed. \n\n\nA  Manual  of  Paracelsus  the  Great.  365 \n\nFixation  of  Spirits. \n\nTake  quicklime,  salt  of  alkali,  and  oil  mixed  therewith.  Distil,  and \nimbibe  the  spirits  with  test  water,  repeating  the  process  until  it  melts  on  the \nplate. \n\nWater  of  Mercury  Fixing  all  Spirits. \n\nTake  Mercur)-,  j.  marc. \n\nSal  Ammoniac,  ij.  marc. \nRub  the  two  together  into  a  glass  vessel   over  a  slow  fire,  and  it  will  become \na  hard  mass.      Pound  this  and  it  will  become   a  powder,  which   dissolve  in \nwater.     Then  take  j.  marc,  of  pure  Luna  or  Sol  carefully  made  into  plates. \nPut  this  in  the  aforesaid  water  ;  and  this  water  fixes  all  spirits. \n\nTo  Fuse  Bones. \nTake  any  quantity  of  bones  and  burn  them  into  lime.  Having  done  this, \ncarefully  pound  it.  Take  of  this  Ib.iiij.,  of  quicklime  ilb.  Mix  them \ntogether  in  the  powder.  Afterwards  dissolve  some  bitumen  in  a  moderate \nquantity  of  wine,  until  the  whole  of  it  is  melted  away.  Then  place  the  bones \ntherein,  and  stir  briskly  into  a  thick  pulp.  Afterwards  pour  into  a  mould \nmade  of  paper.  First,  however,  let  it  be  smeared  with  oil  ;  set  it  to  cool, \nand  it  will  be  hardened  like  ivory.  You  can,  in  course  of  fusion,  give  it \nany  colour  with  minium,  flos  seris,  or  any  other  tints  you  like. \n\n\nc \n\n\nTo  Make  a  Mould  for  Casting  \"  all  kinds  of  Lmages. \nPound  tiles  very  fine,  and  boil  them    in    strong    lixivium    so   that   they \nform  an  exceedingly  thin  paste.     Dry  this  and  strain  it  carefully.     Afterwards \nmake  a  water  from  the  white  of  eggs.     Then  let  it   be   pressed  on  a  machine, \nand  it  will  dry  from  the  top. \n\nTo  Colour  Glass. \nTake  tartar,  wood  ashes,  and  quicklime.  Make  an  alkali  from  them. \nTake  thereof  j.  part,  dissolve  in  iij.  parts  of  colour  in  water  (hV).  Coagulate, \nand  again  dissolve  with  the  colour.  Do  this  three  or  four  times  until  the \nstone  shall  be  thoroughly  coloured.  Afterwards  melt  glass  with  the  aforesaid \nstone.      It  will  be  coloured  by  the  stone,  and  thus  you  can  fuse  crystal. \n\nA  Method  of  Colouring  whereby  Softened  Crystal  can  be  Tinted \nAND  Hardened  like  a  Precious  Stone. \n\nTake  alkali  made  from  tartar,  j.  part :  sublimated  salmiax,  \\  part :  colour \nij.  parts.  Pound  well  together,  dissolve  in  water,  and  again  pour  the  colour \nthereupon,  repeating  the  process  until  the  colour  is  sufficiently  deep.  Then  it \nwill  be  coagulated  into  a  stone.  Pound  this  very  fine,  and  mix  it  with  a \ncrystal  that  has  been  previously  softened  with  oil  of  tartar.  The  red  colour \nis  made  with  cinnabar,  and  becomes  equally  red  therewith  ;  the  citron-colour \nis  made  from  saffron,  and  the  green  with  sap-green. \n\n\n366      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \nHow  EVERY  Stone  can  be  transmuted  into  a  clear  one,  though  it  be \n\nITSELF    opaque,    AND    WHEREBY   YOU   CAN    TINGE   A    BoDV,    BOTH \n\nCrystal  and  all  similar  Bodies.  Example. \nTake  of  ematite  stone,  very  finel)'  pounded,  ij.  parts.  Let  it  boil  fiercely \nin  a  lixivium  (previously  prepared  from  tartar,  wood  ashes,  and  quicklime)  for \nhalf  a  day,  so  that  it  may  be  alkalised.  Then  sprinkle  over  it  iij.  parts  each  of \nsublimated  sal  ammoniac  and  also  crude  sal  ammoniac.  Dry  overa  veryslow  fire. \nAfterwards  dissolve  in  water  in  a  damp  cellar,  and  what  remains  on  the  stone \nimbibe  again  with  that  water,  repeating  the  operation  until  the  whole  is  turned \ninto  oil.  Then  put  it  into  a  glass  vessel  and  sublimate  from  the  oil  itself  the \nsal  ammoniac  which  is  not  fixed.  When  you  see  it  has  ascended  and  is  no \nlonger  in  the  oil,  then  pound  the  stone,  and  boil  it  still  further  in  the  lixivium \nfor  six  or  eight  hours ;  and  then  again,  as  before,  dissolve  with  the  sal \nammoniac,  both  sublimated  and  crude,  then  by  the  sublimation  of  the  lixivium \nand  the  solution  of  the  sal  ammoniac  it  is  changed  into  a  thick  oil.  Then \nthose  spirits  which  are  not  fixed  are  separated  from  it,  as  the  sal  ammoniac \nby  sublimation,  in  the  way  before  specified.  The  lixivium  will  not  be \nseparated  ;  but  add  water,  which  has  been  distilled  by  a  filter ;  then  the  oil \nwill  remain  at  the  bottom,  and  the  lixivium  will  be  raised  up  with  the  water. \nThus  it  will  be  separated,  and  you  will  have  the  oil  of  the  stone  alone.  It  is \nbetter,  however,  not  to  separate  the  alkali,  but  to  let  it  remain  in  the  oil. \n\nDescription  of  the  Adept's  Fire. \n\nTake    Vitriol,  '\\ \n\nAlum,  \\     j.  lb.  each. \n\nSaltpetre,  ' \n\nCalcined  Alum,    )     ,  ,,  , \n\n5    -i  lb.  each. \nCalcined  Vitriol,  j \n\nDistil  in  aquafortis   for  30  hours.      Afterwards   take  Ib.ij.  of  the    following \n\nstrong  water :\u2014  Calcined  Alum,        \\ \n\nCalcined  Vitriol,      )    J-  'b-  each. \n\nSaltpetre,  i\\  lb. \n\nDistil  as  above  and  renew  thrice.     Having  done  this,  dissolve  in  the  following \n\nstrong  water  : \n\nSal  Ammoniac,  ij.  quarts. \n\nSalmiax,  j.  quart. \n\nSublimated  Mercury,  j. \n\nCalcined  Tartar  and  its  Alkali  {no  quantity  given). \n\nSublimated  Arsenic,  j.  quart. \nAfter  each  has  been  separately  dissolved,  let  it  be  distilled  by  a  bath  and \npoured  over  twice.  Afterwards  let  it  be  hardened  a  little  and  dissolve  in  a \nmoist  bath  into  a  water  In  this  water  dissolve  iij.  parts  of  Luna,  or  as  much \nas  will  dissolve.  Coagulate  into  a  hard  stone  and  let  this  boil  in  a  very \nstrong  lixivium  into  most  potent  water  until  it  is  alkalised.  Dissolve  and \ncoagulate  as  long  as  you  please. \n\n\nA  Manual  of  Paracelsus  the  Great. \n\n\n367 \n\n\nequal  parts  of  each. \n\n\nFor  Luna. \nTake     Sal  Ammoniac,  ^ \n\nVitriol, \n\nRock  Alum, \n\nSalt  of  Alkali  or  Tartar,     \u25a0 \nSublimate  in  a  glass  vessel.      One  part  tinges  six  parts  of  purified   brass. \nThen  add  Luna. \n\nThe  Purification  of  Brass  is  effected  thus  : \nWith  Acetum,  Salt,  and  Tartar. \n\nOil  of  Sulphur. \nTake  three   pounds  of  Hepar   Sulphur.     Boil   it  in  a  lixivium  of  soap  ; \nafterwards  add  Rubified  Vitriol,   Ib.ij. \n\nCalcined  Alum,  Ib.j. \n\nGlass,  Ibj.V. \n\nCrocus  of  Mars,  j.  quart. \n\nV'erdigris,  j.  quart. \nMix  well  into  one  mass.  Distil  by  an  alembic,  having  previously  putrefied \nfor  three  days  ;  and  with  a  very  strong  fire,  so  that  the  spirit  may  be \nenergetically  expelled.  Set  aside  the  white  part.  Pour  that  which  is  red \nupon  the  caput  mortuum  again.  Re-distil  ;  and  keep  doing  this  until  no \nwhiteness  comes  forth.  Then  thoroughly  reverberate  the  caput  mortuum. \nDistil  it ;  and  repeat  this  process  until  it  no  longer  burns  in  the  fire.  Putrefy \nfrom  the  white  oil.     These  tinge  in  a  wonderful  manner. \n\nMode  in  which  Sol  is  produced  with  Pars  cum  Parte. \nTake     Antimony,  ij.  parts. \n\nCommon  Salt,  iij.  parts. \nVitriol,     ) \nAlum,      j    j-  P^-\"'- \nGrind  to  a  powder.     Take  ij.  parts  of  this,  and  j.  part  of  filings  of  Luna.     Mix \ntogether,  and  place  in  a  tigillum  on  a  slow  fire  for  two  hours.  Then  place  it  in  a \nvery  strong  fire  for  another  two  hours,  and  melt  it  in  glass.    Afterwards  imbibe \nin  Saturn  and  purify  by  means  of  a  cincritium.     Next  convert  it  into  plates, \nand  put  them  layer  on  layer  with  this  powder.     Then  take \nCommon  Salt,  fused, \n\n\nSalt  of  Nitre, \n\nAlum, \n\nVitriol, \n\nEmatite, \n\nFlos  Aeris, \n\nCalaminaris, \n\nTutia, \n\nCinnabrium, \n\nMinium, \n\nBurnt  Brass, \n\n\nK \n\n\nlb.  of  each. \n\n\n.  \\  oz.  of  each. \n\n\n368     The  Hermetic  and  Alchemical  WHtings  of  Paracelsus. \n\nDry  by  the  fire.  Make  into  a  powder.  Imbibe  three  or  four  times  with  urine. \nPlace  in  a  luted  tigillum  and  set  in  a  graduated  fire  for  six  hours.  On  the \nlast  day  {sic)  put  in  the  regulus,  having  purified  it  by  a  cineritium.  Wash \nit  again  and  cement  it,  until  it  is  proof  against  aquafortis.  Then  take  of \nthat  Luna  {sic)  iij.  parts,  of  pure  Sol  j.  part,  of  copper  ij.  parts.  Dissolve \ntogether  and  cement  for  ten  hours.  Let  the  regulus  be  dissolved  into  iiij. \nparts,  and  placed  in  the  aquafortis  to  be  hereafter  described.  Then  you  will \nhave  a  residuum  of  Sol  perfect  according  to  every  test. \n\nThe  Aql'.v  Fortis. \nTake  Vitriol,  ^ \n\nSaltpetre,      >    j.lb.  each. \nAlum,  J \n\nAntimony,  4  ss. \nCinabrium,  5  4  vij. \n\nVerdigris,  5  ss.  ( \n\nDistil  all  these  into  a  water. \n\nFor  Beauty  of  Face. \n\nTake  Oil  of  Tartar  and  Dragaganth.  Make  an  ointment  and  besmear \nthe  face  therewith  once.     Then  remove  it. \n\nNote  Concerning  Cements. \n\nTake  laminated  Luna  and  let  it  be  cemented  with  species  of  cements \ntwice  or  thrice.  Afterwards  add  one  part  of  purged  \\'enus.  Dissolve  in  water \nof  gradation,  and  you  will  have  gold  if  it  remains  its  time,  namely,  until  it \nacquires  a  red  colour.     Note  that  pars  cum  parte  is  made  as  above. \n\nNote. \n\nPlace  verdigris  in  ashes  so  that  it  may  grow  white.  Then  extinguish  in \nvinegar,  when  it  will  become  red.  Afterwards  pound,  wash  thoroughly,  and \ndesiccate  again  Tutty  is  made  as  above,  and  becomes  red.  Also  let \ncolcothar  be  imbibed  with  vinegar  as  above.  Also  take  5s.  of  cinnabar  and \n5j.  of  vitriol  as  above.  Next  let  the  vitriol  be  imbibed  witli  vinegar  after  the \nmanner  cf  a  pottage.  Divide  it  into  two  parts.  Let  one  part  he  placed  at  the \nbottom  of  the  tigillum.  Arrange  cinnabar  above  in  layers,  well  luted.  Place \nby  the  fire,  so  that  it  may  not  glow,  for  two  hours.  Afterwards  pound  well. \nAlso  take  5ij.  of  crocus  of  Mars.  Wash  in  the  manner  of  ceruse.  Take  the \nmore  subtle  portion.  Desiccate  and  imbibe  with  vinegar.  Thus  dry  twice \nthat  which  floats  above. \n\nAlso  take  of  Crocus  of  Mars, \n\nof  Tutia,  \u25a0  5j-  each \n\nof  Verdigris, \n\nof  Vitriol,  prepared  as  above,   jj. \nMix  together,  pounding  well. \n\n\nA  Manual  of  Paracelsus  the  Great.  369 \n\nFixed  Venls. \nTake  of  Filings  of  Iron, \nof  Antimony, \nof  Venus. \nPlace  in  a  tigillum  well  luted.     Let  it  stand  twelve  hours  in  flux.     Afterwards \ninfrigidate  and  fulminate  the  king  with  the  same  quantity  of  Saturn.     You \nwill  then  find  12  lotones  of  fixed  Venus  of  j.lb.     It  makes  no  more  scoria, \nnor  is  further  destroyed  by  R.     Vou  can  make  it   red  or  white. \n\nTo  THE  White  with  Metallic  Arsenic. \nLet  it  be  fixed  by  means   of  imbibition   of  the  oil  of  eggs  and  of  tartar \nuntil  the  tincture  be  made. \n\nCrocus  of  Mars. \nTake  any  quantity  of  Mars,  and  the  same  of  saltpetre.  Make  it  burn \nand  become  red.  Let  it  also  become  sulphur,  etc.  Also  take  5J.S.  of  sal \nammoniac.  Pound.  Also  take  5'j-  of  glass,  prepared  and  pounded  as  above. \nMix  and  imbibe  with  vinegar  twice.  Also  take  iiij.oz.  of  filings  of  Mars  and \ntwo  ounces  of  red  vitriol.  Make  crocus  with  vinegar,  as  you  have  seen.  Let \nthe  oil  of  Mars  be  distilled.  Imbibe  sal  ammoniac  as  before  until  it \nreddens.  Take  of  antimony  h.  j.,  well  pounded,  and  of  tartar  h.  j.  Mix \nwell.  Next  dry.  Shut  up  in  a  jar,  so  that  it  may  not  grow  white  on  the \ncoals.  Leave  for  two  hours.  Afterwards  pound  it  and  pour  vinum  aniens \nover  it,  so  that  it  may  be  inebriated.  Place  it  in  a  phial  for  a  night  and  a \nday.     Next  distil.     Pour  over  it  again,  and  distil  by  a  slow  fire. \n\nTo  Soften  Glass. \nTake  Lybisticum.      Press  out  the  sap.     Cause  the  glass  to  boil  in  this. \n\nThis  is  the  Method  of  Making  Luna. \nTake  j.lb.  of  Mercury.  Heat  it.  and  pour  over  it  the  following  water  : \nTake  common  salt  j.lb.,  saltpetre  j.  quart.  Grind  them,  and  then  bake  j.  quart \nof  lime.  Mix  well  in  an  iron  dish  over  a  slow  fire  imtil  it  froths,  for  one \nhour.  Remove  from  the  fire  and  cool.  Mix  all  together,  and  dip  it  into  oil \ntwice.     Fulminate  this  Mercury  in  a  cineritium.  and  you  will  rejoice  for  ever. \n\nCorrection  of  Oil  of  Tartar,  for  Beauty  and  for  Luna. \nMake  layer  on  layer  with  tartar   and    lime.      Burn    well.      Then    filter \nfor  two  hours.     Lastly  dissolve,   and  you  will  have  corrected  oil  of  tartar. \n\nNote. \nTake  equal  parts  of  sulphur  and  Mercury.  Form  a  paste  like  amalgam. \nThen  mix  with  salt.  Let  them  remain  in  gentle  fluxion  for  half  an  hour  or \nthereabouts.  Then  burn  ;  afterwards  wash.  The  Mercury  which  you  find \nthere  grind  with  a  salve  of  Aza,  wax,  vintnn  ardens,  etc.,  until  it  is  burnt. \nFinally  reduce  in  a  cineritium  with  borax,  and  you  will  have  Luna  without \nany  doubt. \n\n\n^70     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nWater  of  Fixation. \n\nRectify  the  white  of  eggs  with  their  own  shell  four  times.     Take  of  this \n\nIb.j.,  of  well  purified  Sol  j.  3,   and  sal  ammoniac  j.  \u00a7.      Boil  them  well  with \n\nurine.      Dissolve  these  together  and  distil  by  means  of  an  alembic.      Imbibe \n\ntherewith   sulphur  and  arsenic,  sublimate   until   fixed,   and  you  will  have  an \n\nelixir. \n\nNote. \nTake  Cinnabar,  Ib.j. \n\nSulphur,  j \n\nArsenic,  \\    Ib.iiij. \n\nCalcined  Tartar,      ,' \nAlkali  of  Soot,  lb.}. \nSalt,  nine  times  prepared,  Ib.^. \nSalt  Nitre,  the  same  weight  as  all  the  rest  together. \nMix,  pound,  and  moisten  several  times  vi'ith  the  water  of  eggs  or  albumen \nof  tartar.      Let  them  remain  in  a  state  of  fusion  for  three  hours.     Afterwards \nkindle  and  warm,  when  it  readily  dissolves  the  saltnitre  ;   one  part  of  subli- \nmated Mercury  and  two  parts  of  sulphur  must  be  stirred  continually  with  a \nstick.      It  then  speedily  loses  its  smell.     The  salts  are  prepaped  by  frequently \nevaporating  the  acetum  or  urine.     Afterwards  melt  them  so  as  to  mix  for  four \nhours  over  a  very  strong  fire.     Then  wash  and  purge  over  ashes  ;  and  you \nwill  have  the  Treasure  of  the  World. \n\nReduction. \nTake  Goldsmith's  Borax,  part  j. \nAssafoetida, \nSarcocolla, \n\nOxicroceus,         ^       parts  ij. \nWax, \nGalbanum, \n\nDissolve  the  gums  in  vinum  ardens,  mix  with  the  borax,  as  above,  and  it  is \nburnt  at  the  same  time.     If  it  does  not  melt,  add  more  borax  until  it  melts. \n\nOil  which  Fixes  and  Tinges. \nTake  Linseed  Oil,        ) \n\nOZ.VllJ. \n\nHoney,  ) \n\nYolk  of  Eggs,  oz.vj. \n\nEggshell  and  Quicklime,  each  j.  quart. \n\nColcothar,   Saltpetre,  and     1  ,    .. \n\n\u201e,.,,,  1      each  11.  quarts. \n\nCalcmed  Alum,  ) \n\nAntimony  and  Tartar,  each  lb. J. \n\nJuniper  Wood,  4. \nPound,  mix,  and  distil.     Having  done  this  drive  out  the  spirits  of  nitre,  alum, \ncolcothar,  and  antimony  until  the  water  or  oil  becomes  red  and  thick.     Then \nwarm  the  tartar  and  antimony,  and  pour  in  the  oil  that  the  spirit  may  thus  be \nmore  reddened.     Add  iiij.  parts  of  aquafortis,  so  that  the  oil  may  thereby  be \n\n\nA  Manual  0/  Paracelsus  the  Great.  371 \n\nmore  fixed.  It  would  be  well,  too,  if  this  oil  were  previously  rectified  from \nthe  calx  of  the  egg-s  and  its  own  fixed  spirits  by  renovating-  and  distilling  six \ntimes.  Lastly,  take  of  this  oil  jib.  and  ten  parts  of  fixed  salt.  Let  it  be \nfixed  by  ten  cementations,  solutions,  and  fusions,  and  as  often  by  nitre.  At \nthe  same  time  take  one  quart,  each  of  alkali  fuliginis,  Jamen  alum,  and  sulphur \nof  tartar.  If  the  sulphur  has  been  imbibed  with  nitre  it  renders  it  red  and \nmore  fixed,  and  gives  it  ingress.  Take  of  this  sulphur  j.  part  ;  of  coagulated \nMercurj-  ij.  parts.  Cement  for  four  hours,  and  it  becomes  gold  more  perfect \nthan  that  of  Nature.  In  like  manner  all  spirits  are  fixed  by  this  method. \nThey  perform  wonders,  do  the  like,  and  ingress  and  tincture  are  added  to  all \nspecies.  It  turns  to  Sol  the  calx  of  Luna  when  placed  upon  it,  and  equally \nfixed  copper  in  the  same  manner.  It  fixes  calcined  or  sublimated  Mercury, \nboth  into  a  body  and  into  a  tincture,  that  is,  an  elixir.  This  oil  can  be \ncoagulated  over  a  very  slow  fire,  and  you  will  then  have  a  stone,  the  virtue \nof  which  is  to  turn  into  pure  Sol.  Luna,  fixed  Venus,  and  all  metals \nprepared  for  it.      It  fixes  also  cinnabar  into  Sol. \n\nC.\\PfT    M0RTUU.M   FOR   THE    SUBJECT    OF   THIS    SuBLIM.\\TIOX. \n\nTake  Arsenic,  \\ \n\nSulphur,  \\    j.lb.  each. \n\nCrude  Tartar,    J \n\nSalt,  fused  and  prepared,  Ib.ij. \n\nSaltpetre  to  the  weight  of  all. \nDissolve  over  a  slow  fire  with  Ib.j.   of  crude  antimony,   until  two  hours   are \ncompleted.     Then  kindle,   and  let  them  melt  for  an   hour.       Let  this  caput \nmortuum  be  imbibed>swith  the  said  oil.     No  better  caput  has  been  discovered. \n\nReady  Method  for  Co.\\gulating  Mercury. \nTake  it  when  made  very  warm,  steep  frequently  in  warm   oil,  and  it  will \nbe  hardened. \n\nArsenicus   Matellinus. \n\nTake  Quicklime,  j \n\nCommon    Salt,    )    J\"  P\" \nCalcined  Tartar,  ij.  p. \nMix  with  the  clear  part  of  eggs.     Make  into  pills,  and  distil  by  descent. \n\nWhite  Cinabrium. \n\nTake  equal  parts  of  Alum, \n\nCalcined  Tartar, \n\nCommon  Salt, \n\nCinabrium. \n\nSublimate  all  these.     It  will   become  four   times   as  white.     It   also  becomes \n\nwhite  in  a  strong  capitellum  if  you  boil  it  for  a  night.      Jupiter  steeped  in  oil \n\nof  tartar  7,  or  more,  becomes  good,  etc. \n\n12 \n\n\nIT 2      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nNote.       For  making  Ice  easily  Fusible  in  Fire,  anu  such  also  as \nIS   NOT  Dissolved  by  Water. \nTake   aquafortis    made  from    saltpetre   and  alum,    together  with    oil  of \ntartar,  j.lb.  each.    Pour  all  together  ;  then  put  into  them  a  little  vinum  ardens, \nand  the  whole  will  coagulate  into  an  ice  by  the  power  of  fire. \n\nOil  which  we  use  for  Projection  on  Melted  Luna. \nTake  Purest  Gold,  j.  loth. \n\nSal  Ammoniac,  iij.  loth. \nOil  of  Antimony,  x.  loth. \nAquafortis,  quant,  stiff. \nDissolve,  as  you  know  how.     Having  done  this,  let  it  putrefy  for  seven  days, \nand    distil   by    a   bath,   continually   renewing    the  whole   until   the   aforesaid \nmaterials  are  converted  into  a  thick   oil.     Of  this  take   x.  loth.,  with  purest \ngold  ij.  loth.     Dissolve  at  the  same  time  iiij.  loth,   each  of  sublimated  Mercury \nand  fixed  sublimated  sal  ammoniac.     Proceed  as  above  with  fresh  aqua  fortis, \nand  all  these  ingredients  are  converted  into  a  thick  oil.     In  this  oil  dissolve  as \nmuch  gold  as  possible.     The  oil  will  then  transmute  into  gold  all  metals  on \nwhich  it  is  projected,  and  if  it  be  coagulated  into  a  stone  it  tinges  it  beyond \nmeasure.       By    this    method   you    can    proceed    to  silver.      Mercury  will    be \nfixed  with  white  of  eggs,  and  in  the  same  manner  sal  ammoniac. \nA  Wonderful  Cement  by  one  Stone  over  Lun.\\, \nTake  Crocus  of  Mars,  j    loth. \nHjematite,   ij.  loth. \nVerdigris,  v.   loth. \nPulverise  well  and  boil  in  a  very  strong  lixivium  for  ten  hours,  so  that  it  may \nbe  alkalised.     Having  done  so,  take  of  this   alkali  ^Ib.,   of  sal   ammoniac  iiij. \nloth.,   and  of  sublimated  salmiax  j.  loth.    Mix  together  and  dissolve  on  marble \ninto  a  watery  oil.      Pour  the  oil  thus  made  on  the  dregs,  and  keep  doing  this \nuntil  the  whole  matter  is  turned  into   water.     This   being  done,   coagulate  it \ninto  a  stone,  which  sublimate  in  order  that  the  sal  ammoniac   maj-  evaporate, \nand  the  matter  alone  may  remain.     Then   once   more  boil  the  stone  in  very- \nstrong  red  lixivium.     Again  add  the  aforesaid   weight,  dissolve  into  oil,   and \nagain  coagulate  the  oil,  sublimate  the  sal  ammoniac  from  it,  and  do  this  over \nand  over  again  until  the  matter  of  the  species  flows  from  them  on  the  marble. \nTake  this  water,  coagulate  it  afresh,  dissolve  it  again  and  put  it  in  j.  quartal \nof  powder  or  j.  loth,  of  water  of  ducat-gold.     When  it  is  dissolved  coagulate \nit.     This  stone  is  effectual  in  cements,  and  effectual  also  in  projections.     It \nalso  tinges  crystal. \n\nCement  by  which  half  of  Luna  becomes  Sol. \nTake  Hematite,  v.  loth. \nFlos  Aeris,   ij.  loth. \nCrocus  of  Mars,   iiij.  loth. \nSal  Ammoniac,   iij.  loth. \nNitre,   ij.  loth. \n\n\n^ \n\n\nA  Mafmal  of  Paracelsus  the  Great.  373 \n\nBoil  and  desiccate.     Afterwards  imbibe  nine  times  witii  oil  of  antimony  ;  then \nwith  equal  parts  of  this  powder  and  of  Luna  make  layer  upon  layer.      Having \ndone  this  lay  aside  the  Luna  and  fulminate  it.     Then  it  is  separated  by  means \nof  successive  applications  of  water  and  purged  by  a  cineritium. \n,  Take  Antimony,  Ib.vj. \n\nVerdigris,   Ib.j. \n\nCalcined  Vitriol,   Ib.ij. \n\nCalcined  Alum,  Ib.j. \n\nSaltpetre,  Ib.iij. \n\nSublimated  Mercury,  Ib.^. \nDistil,   and  there  issues  forth  a  strong  red  water  which  tinges  everything \ninto  Sol. \n\nCement  whereby  four  parts  of  Llxa  become  perfect  Gold. \nTake  Luna,   iiij.  loth. \nVenus,  j.  loth. \nMake   thin    plates    and    form    layer   on    layer    with    the    following  powder. \nTake  :  ij.  loth,  each  of  red  vitriol,  calcined  alum,  and  saltpetre  ;  j.  loth,   each \nof  verdigris,   haematite,   and   tutia,  with  iij.  loth,  of  sal  ammoniac.     Dry  by \nevaporation  over  a  slow  fire,  and  imbibe  several  times  with  white  of  eggs. \nMake  into  a  powder,  and  cement  the   Luna  for  seven   hours  in  a  graduated \nfire.     Afterwards  put  it  into  a  cineritium  with  the  following  strong  water. \n\nTake  Saltpetre,         ) \n\nAlum,  ) \n\nCalcined  Alum,  j.  quart. \n\nCinnabar,  \\ \n\nbulphur,  ) \n\nVerdigris  and  Calaminaris,  each  j.  quart. \n\nWhite  of  eggs  boiled  in  calx  of  eggs,  Ib.iij. \nMix,  and  make  into  a  strong  water.     Distil  again  Ib.ij.  of  the  aforesaid  faeces \nwith    lb. I   of   calcined    alum    and    one    quartal    of   plumose    alum.      After  a \ngradation  of  twenty-four  hours  reduce  with  borax,  and  there  will  result  the \nmost  perfect  gold. \n\nZalusia. \nDissolve  calcined  alum,   etc.,   as  also  calx   of  alum.      Mix  with  white \nsugar  and  camphor,  imbibe  with  quintessence,  and  burn.     Then  the  camphor \nis  burnt  out  and  consumed,  while  the  alum  is  transmuted  into  oil.     Place  it \nin  aqua  vit<E. \n\nOil  of  Vitriol  for  all  Weakness. \nMake  vitriol  up  to  redness.  Dip  that  calx  in  common  acetum,  as  far  as \nit  can  be  dissolved.  Pour  out  that  which  is  dissolved  and  keep  it.  That \nwhich  is  not  dissolved  dissolve  again  with  fresh  acetum,  as  above,  uniil  the \nwhole  is  dissolved.  Then  let  the  acetum  evaporate  to  dryness.  Calcine  the \nmoisture  from  it  anew.     Then  place  it  for  distillation  and  you  will  have  an \n\n\n374     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\noil.  Over  this  pour  the  rectified  quintessence  and  place  in  a  bath  for \nputrefying.  The  superfluous  part  remains  at  the  bottom.  Pour  this  off  clear, \nand  you  will  have  the  quintessence  by  means  of  the  alembic.  The  oil,  of  a \ndeep  red  colour,  remains  at  the  bottom. \n\nS.ALT  OF  Tartar. \nCalcine  tartar  to  whiteness.     Dissolve  in  cooked  urine.     Filter,  coagulate, \nand   you    will    have    salt    of   tartar.      Take    it    soon  ;    let  it  dissolve   in   oil. \nDissolve  the  other  part  in  white  vinegar  and  coagulate  into  a  salt. \n\nAntimony. \nTake  of  Antimony  ij.   p. \nof  Fused  Salt,  j.  p. \nLet   them   be  melted   until   the    water  ceases  to    redden    and  the  antimony \nbecomes  white.     Put  the  froth  in  a  glass.     Coagulate   it.     Next  place  it  in  a \nlong  cap-pot,  extract  it  with  an  iron  scraper,  and  repeat  the  process  until  it \nbecomes  white   to  a  powder  and   then  red    again.     Then  take  one  marc  of \nJupiter.      Sprinkle  thereon  a  quint  of  this  powder   when   the  metal  is  in  flux. \nThen  refine  on  the  test. \n\nCrocus  of  Mars. \nDissolve  in  aquafortis.  Then  distil  the  aquafortis  from  thence.  Take \nas  much  sal  ammoniac  as  crocus,  and  sublimate  four  times  from  the  crocus. \nAfterwards  put  the  whole  substance  in  acetum  to  dissolve  in  a  slow  heat \nfor  two  days.  Distil  the  solution  by  a  filter,  and  then  cause  the  acetum \nto  evaporate.  Afterwards  strengthen  the  fire.  The  sal  ammoniac  retires,  and \nthe  crocus  remains  in  a  fluid  state  at  the  bottom. \n\nWater  of  Mercury. \n\nTake  crude  Mercury  j.lb.     Put  it  in  a  cucurbit  to  distil.     Give  it  a  slow \n\nfire,  and  a  single  drop  will  come  forth.     Pour  this  back  ;  distil  again,  and  two \n\ndrops  will  come  forth.     Pour  these  back  again,  and  continue  this  process  until \n\nthe  whole   is   converted   into    water.       This    water    penetrates  and  dissolves \n\nbodies. \n\nNote. \n\nTake  crude  tartar  and  pound  it  well.  Then  distil  through  an  alembic. \nPour  its  water  again  upon  the  faeces,  and  distil  again  until  a  water  or  oil \ncollects  ;  then  put  the  same  into  another  receptacle.  Afterward  rectify  it. \nTake  live  calx  in  the  same  quantity  as  red  oil.  Pound  it  thoroughly.  Then \nextract  the  water  through  the  alembic  until  no  more  fajces  remain  at  the \nbottom.  Next  put  half  as  much  sulphur  into  the  oil.  Putrefy  for  ten  days. \nAfterwards  again  distil.  Then  make  an  amalgam  out  of  one  part  of  Luna \nand  five  parts  of  Mercury.  Heat  and  extinguish  in  oil  six  times.  Then \nMercury  is  fixed,  and  there  are  many  arcana  in  it. \n\nNote. \nThe  calx  of  the  body  is  cast  into  a  fluxion  of  saltpetre  over  the  fire.      Dis- \nsolve in  a  cold  chamber.      It  falls  on  the  bodies. \n\n\nI    two  parts  each. \n\n\nA  Manual  of  Paracelsus  the  Great.  375 \n\nWater  of  Luna. \nMake  an  aquafortis  out  of  one  pound  of  saltpetre  and  two  of  vitriol. \nDissolve  therein  half  an  ounce  of  Luna  ;  then  dissolve  a  common  salt  in  warm \nwater.  Pour  into  it  aquafortis  with  Luna,  when  it  will  be  precipitated.  Then \nextract  the  water  from  it,  and  dry  it.  Add  to  the  dissolved  half  ounce  one \nounce  of  sugar-candy.  Pour  upon  it  again  a  fresh  supply  of  aquafortis. \nExtract  the  moisture  therefrom  in  a  bath.  Afterwards  put  it  in  a  sand  cupel \nand  extract  the  water  of  the  moon  through  the  alembic.  If  it  does  not  ascend \nmore  than  once,  pour  the  ascended  water  thereupon  until  all  shall  have \npassed  through. \n\nThe  Fixation  of  Arsenic. \nTake  two  parts  of  alum  and  one  part  of  saltpetre.     Make  a  water  by \nmeans  of  an  alembic,  and  put  into  the  water  a  part  of  sublimated  arsenic. \nDistil  to  a  fixed  water. \n\nFixation  of  Mercury. \nTake    of  Fixed  Arsenic, \nof  Sal  Ammoniac, \nof  Fixed  Sulphur,  one  part. \nMelt  them  together.     Then  take  one  marc  of  Mercury.     Warm  it.      Next  put \nit  into  the  melted  matter  therein.     Wait  an  hour.     Then  refine  it  in  Saturn  on \nthe  test.    You  lose  nothing,  and  you  will  have  more  than  two  parts  of  the  Sun. \nYou  may  then  also  take  the  Mercury  which  is  coagulated  with  the  smoke  of \nSaturn. \n\nTrue  Albatio. \nTake  of  Sublimated  Zaibach,  x.  parts. \n\nWhite  Sublimated  Kybrick,  iij.  parts. \nSal  Ammoniac,  iij.  parts. \nImbibe  frequently  with  water  of  sal  ammoniac,  and  dry  until  they  are  white \nand  roasted.  Again  imbibe  and  roast.  At  length  take  water  of  the  eagle, \nthat  is,  sal  ammoniac,  double  the  amount  of  the  powders.  Put  it  to  dissolve \nunder  moderately  warm  dung  for  three  weeks.  Then  take  it  out  of  the  dung \nand  congelate  it  into  white  powders.  Of  these  project  one  part  on  100  parts \nof  purged  Venus,  and  the  whole  will  become  silver.  These  are  the  truest \nexperiments  of  many  philosophers  who  have  worked  by  Zaibach,  Kybrick, \nand  the  eagle.     For  these  are  three  great  spirits.    Thus  prepared,  they  tinge. \n\nTo  Fix  Sulphur. \nTake  as  much  aquafortis  as  you  wish.     Inject  5J.  of  live  sulphur  and  the \nsame  quantity  of  pulverised  alum.     Dissolve  in  water,  when  the  sulphur  will \nbecome  red  as  blood  and  fixed.     This  water  dissolves  all  bodies. \n\nNote. \nMercury  is   called    honey,  calcined    Luna,    the    assistance.     Water    of \nMercury  is  called  water.     Thus  Plato. \n\n\n376      The  Hermetic  and  Alchemical  Writino^s  of  Paracelsus. \n\nFixing  Salt. \nTake    Quick  Lime,  ij.  parts. \nSoft  Smegma,  j.  part \nWood  Ashe.?,  ^  part. \n-Also  some  ashes  from  the  dregs  of  wine.     Reduce  all  these  to  powder  so  that \nthey  may  become  a  strong  lixivium.     Strain  through  a  filter  ;  coagulate,  and \nyou  will  have  fixing  salt,  concerning  which  see  below  also. \n\nFixing  Oil. \nTake  of  olive  oil  three  parts,  of  quicklime  two  parts,  and  of  sal  ammoniac \none  part.     Mix  all  together  and  distil  the  oil  from  them.     Do  this  three  times, \nalways  renewing  the  dregs. \n\nSoft  Soap. \nT;me  twelve  scutellse  of  water,  in  which  place  one  scutella  of  wood  ashes. \nBoil  until  dissolved.  Then  add  half  a  scutella  and  boil  until  the  water  is \nreduced  one-third.  Remove  from  the  fire  and  distil  by  a  filter.  Then  to  two \nparts  of  the  water  thus  strained  off  add  a  third  part  of  oil  9.  Do  this  by \nevaporating  over  a  fire. \n\nCoagulation  of  Mercury. \n\nMake  an  amalgam  from  one  part  of  Luna  and  five  parts  of  purified \nMercury.  Place  it  in  a  glass  vessel  with  a  narrow  neck  which  is  well  smeared \nbelow  with  the  lute  of  wisdom.  Place  under  the  amalgam  in  the  glass  one \nlayer  of  salt  previously  prepared,  and  also  above.  Afterwards  pour  over  it \nthe  oil  previously  prepared  to  the  height  of  three  fingers,  and  let  it  boil  over \na  slow  fire  for  seven  days. \n\nNote. \n\nIn  art  we  find  two  co-operators  by  whose  means  our  working  is  more \neasily  fulfilled.  The  one  is  the  destroyer,  that  is  to  say,  sal  ammoniac.  But \nsulphur  and  arsenic  reduced  to  an  oil  promote  the  work.  The  propert}'  of \nsulphur  is  to  coagulate  Mercury.  But  the  property  of  arsenic  is  only  to \ninspire  and  vivify  the  stone,  if  it  be  prepared  in  due  manner.  Hence,  whoever \nomits  to  prepare  the  oil  of  Mercury  should  take  the  oil  of  arsenic  in  its  place. \nBut  when  a  philosopher  speaks  of  joining  in  matrimony  the  body  and  the \nspirit  by  sal  ammoniac,  he  speaks  of  the  oil  extracted  from  Mercury. \n\nSolution  of  Bodies. \nDissolve  honey  over  a  fire,  and  pour  over  it  tiles  heated  and  pounded \nso  as  to  imbibe  the  moisture.  Then  distil  by  an  alembic,  and  a  saffron- \ncoloured  water  will  be  produced,  because  otherwise  the  honey  cannot  be \ndistilled.  Into  this  water  let  the  spirits  of  aquafortis  enter,  that  is  to  say, \nequal  parts  of  vitriol  and  saltpetre.  Then  dissolve  Luna  and  Sol  in  that \nwater,  and  get  ready  also  an  ounce  of  prepared  common  salt.  Then  this \nconverted  material  can  be  eaten  or  drunk  without  injury,  because  it  is  aurum \npotabile. \n\n\nA  Manual  of  Paracelsus  the  Great.  377 \n\nNoTA  Bene. \nThat  vou  may  know  the  Recipe  for  Solution. \nTake  a  clean  cloth,  like  ticken  or  fustian,  as  much  as  an  ell  in  length  ; \npour  on  it  a  pint  of  good  wine,  and  with  the  wine  mix  about  a  half  pint  of \ngood  brandy.  Tear  the  fustian  or  the  cloth  at  first  into  fragments.  Let  it \nremain  thus  three  days.  Afterwards  take  it  out  and  dry  it  on  a  board. \nWhen  it  has  dried  take  one  tatter  after  another  on  a  small  stick.  Burn  it  as \nif  to  make  tinder.  Put  the  burnt  tatters  one  by  one  into  a  brazen  basin. \nPlace  in  a  cellar,  when  the  whole  will  speedily  become  an  oil.  Then  amal- \ngamate Luna  or  Sol  with  three  parts  of  Mercury.  Let  the  Mercury  evaporate \nagain  Place  a  calx  upon  the  slab.  Pound  it  with  brandy.  Then  take  twice \nthe  quantity  of  the  above  oil,  and  twice  the  quantity  of  the  body  of  Mercury. \nTemper  it  thoroughly  on  a  table  made  of  Saturn.  Set  it  subsequently  in  a \nmoist  place,  when  you  will  soon  find  oil  of  the  body,  which  use  as  yOT  know \n\nhow. \n\nLuna  Fixed  by  Me. \n\nTake  saltpetre,  antimony,  and  arsenic,  and  imbibe  them  well  with  oil  of \ntartar,  so  that  they  may  be  thoroughly  mixed.  Dry  them  somewhat.  After- \nwards melt  them  in  a  tigillum,  first  over  a  slow  fire  and  then  over  a  stronger \none.  Pound  the  whole  together  into  powders.  Take  of  these  one-fifth  to  one \nloth.,  or  more  if  you  like,  and  you  have,  etc.  (sic). \n\nSol  is  the  first  which  is  not  altered  by  fire,  nay,  it  is  improved  by  fire,  and \ncannot  (otherwise)  become  a  great  or  perfect  elixir,  which  is  of  eternal \nduration,  the  rectifier  and  lightener  of  all  bodies,  and  is  joined  with  Mars  and \nSaturn.  But  it  cannot  be  joined  with  Mars  except  Mars  be  filed,  but  with \nSaturn  it  is  joined  as  it  is. \" \n\nA  Noble  Work. \n\nTake  Saturn  and  melt  it.  Before  it  hardens  project  an  equal  amount  of \nMercury.  Wash  this  amalgam  thoroughly  with  water  and  salt,  afterwards \nwith  pure  water.  Grind  on  a  stone,  and  afterwards  add  as  much  sal \nammoniacum  as  there  is  mercury.  Place  it  in  a  damp,  warm  place.  When \nit  is  entirely  dissolved  take  sublimated  arsenic.  Imbibe  it  by  pounding  it \nthoroughly  on  the  stone  with  the  aforesaid  water.  Set  it  to  dissolve,  but \nremember  that  there  should  be  something  there  to  lighten  it.  Let  it  stand \nuntil  it  is  quite  cold.  This  preparation  serves  as  a  means  of  lightening  when \nit  is  projected  on  one  hundred  parts  of  Venus  and  on  two  hundred  of \nSaturn.  But  note  that  you  always  ought  to  place  in  it  salt  of  alkali,  so  that \nthe  spirit  may  penetrate  better  and  enter  through  the  whole  body. \nFixation  and  Rubification  of  Mercury. \n\nTake  bloodstone,  mix  it  with  sal  ammoniac  and  sublimate  it.  Tiien  the \nsal  ammoniac  ascends  red,  but  the  stone  will  remain  at  the  bottom  black. \nThen,  having  once  sublimated  the  Mercurj',  grind  it  with  that  sal  ammoniac, \nand  sublimate  it.     The  mercury  will  remain  at  the  bottom  fused  and  red. \n\n\u00aeThe  text  at  this  point,  and  in  many  places  throughout  the  latter  part  of  the  collection,  seems  exceedingly  corrupt. \n\n\n378      The  Hermetic  and  Alchemical  Writings  0/  Paracelsus. \n\nNote. \nCalcine  the  cinnabar  well  with  vitriol  and  salt,  when  it  all  goes  into  the \nmetal. \n\nNote. \n\nWith  regard  to  what  will  not  readily  enter  into  lead,  nothing  having  been \ntaken  out,  boil  the  matters  in  strong  alkali.  Add  thereto  as  much  as  you  like \nof  vitriol,  and  it  enters  in. \n\n\\V.\\TER  OF  Mercury. \n\nTake  of  mercury  sublimated  and  of  antimony  giiij.  each.  Break  each \nin  pieces  separately.  Put  together  in  a  well-luted  retort.  Set  in  a  sand  ; \napply  a  gentle  fire.  Refine  over.  Should  it  attach  itself  in  the  tube,  ease  it \nwith  a  coal.  Increase  the  fire  until  it  no  longer  comes  over.  When  it  is  cold \nput  the  matter  upon  a  stone.  Pound  it  small.  Should  Mercury  still  remain, \nremove  it.  Then  put  again  into  a  retort.  Refine  more  effectually  than \npreviously,  even  until  all  the  mercury  has  become  water.  Thus  you  may  also \nmake  oil  of  antimony.  Take  the  matter  in  a  glass.  Pound  small.  Pound \nthe  moisture.      Do  this  continually  and  distil  until  a  red  oil  comes  over. \n\nFixation. \nTake     of  Mercury  Sublimate,  part  j. \nSulphur,   part  ij. \nBreak  up  together.     Put  in  a  cucurbit.      Set  it  in  sand.      Let  the  smell  go \nout,  at  first  weak,  afterwards  stronger.     Should  the  sulphur  not  lose  its  smell, \nstir  with  a  piece  of  wood  ;  it  will  then  lose  its  smell  soon. \n\nProof. \nSet  it  upon  a  plate.     Should  it  not  smell  it  is  fixed  ;  if  it  does,  take  equal \nquantities  of  sulphur  and  mercury.     Pound  together,   as  at  first,  until  at  is \nfixed. \n\nReduce  as  Follows. \n\nTake  one  part  both  of  litharge  and  of  Mercury,  and  a  small  quantity  of \nsulphur.  Put  the  Mercury  into  the  crucible  and  thoroughly  lute.  Apply  at \nfirst  a  small  fire,  then  a  stronger,  until  it  melts.  Afterwards  let  it  cool. \nWash  the  Luna.     Refine  in  Saturn.     Then  separate  in  aquafortis. \n\nWhite. \nTake  the  white  of  forty  eggs,  break  up  well  and  boil.  Then  distil  the \nwater  through  a  cloth.  Afterwards  take  Ib.j.  of  Mercury  sublimate,  and  the \nsame  quantity  of  arsenic.  Impaste  frequently  with  the  aforesaid  water,  and \ndry  suflficently.  Afterwards  (another  copy  has)  let  Ib.j.  of  sal  ammoniac  be \nadded  twice.  Pour  the  water  over  the  pounded  powder  to  the  height  of  a \nfinger  or  two.  Set  in  horse  dung  in  a  closed  glass  for  fifteen  days.  Take \nout  on  the  sixteenth  day,  and  you  will  find  an  aqueous  mass.  Coagulate  this \nin  cinders.  Of  this  j.  part  tinges  one  hundred  of  the  bodies,  and  especially \nof  purged  Venus,  to  which  if  there  be  added  three  or  four  parts  of  Luna, \nit  will  become  perfect  Luna.  If  you  add  a  ferment  the  Luna  will  be  still  more \nperfect. \n\n\nA  Manual  of  Paracelsus  the  Great.  2>'19 \n\nOil  of  Mercury  and  of  the  Sun  for  Gilding. \nTake     of  Sal  Ammoniac,  i  oz. \n\nMercurj-  Sublimate,  j.  quint, \nwhich  are  to  be  well  pounded  together.  Put  into  a  hard  boiled  tgg. \nThen  remove  the  yolk,  and  make  under  or  through  the  floor  a  small  hole  with \na  barrel  of  a  pen.  Put  the  egg  on  a  small  glass  to  eliminate  the  humour. \nDo  the  same  with  calx  of  the  Sun.  Take  one  quarter  of  the  Sun.  Paint  it \nwith  Mercuf}-.  Put  therein  salt  pounded  small.  Let  the  Mercurj-  lose  its \nsmell.  Boil  the  salt  with  hot  water  from  the  calx.  Then  take  twice  as  much \nsal  ammoniac  as  calx.  Put  this  also  in  an  egg  with  a  small  hole.  Set  it  as \nbefore  to  dissolve  into  an  oil,  but  should  the  sal  ammoniac  not  melt  readily, \nmoisten  it  with  brandy. \n\nOil  of  Vitriol. \nPour  aquafortis  on  carefully-calcined  vitriol.     Let  it  stand  in  putrefaction \nfor  fourteen  days.     Afterwards  let  the  phlegma  of  the  aquafortis  be  removed, \nand  the  oil  remains  at  the  bottom. \n\nTo  Extract  the    Quintessence  of  Luna,  Saturn,  or  Jove. \nPut  tartar  and  sal  ammoniac  into  acetum  in  a  well-closed  glass  vessel. \nPut  in  this  the  ashes  of  Saturn,  Jove,  or   Luna.     Seal  thoroughly  and  set  in \nwarm  dung  for  eight   days.     Afterwards  distil,  and  the  acetum   comes  first, \nnext  the  quintessence  of  the  calx,  after  the  manner  of  quicksilver. \n\nAquafortis  on  Venus,  to  make  Luna. \n\nTake  of  Salt, \n\nof  Hungarian  White  Vitriol, \n\nof  Alum, \n\nof  Arsenic, \n\nPound  small  according  to  the  proper  manner.     Make  aquafortis.     Dissolve \n\ntherein  as  much  as  you  like  of  \\'enus,  and  you  will  have  silver  to  the  quantity \n\nof  one-half. \n\nElixir. \n\nTake  equal  parts  of  Sol,  Luna,  Mars,  and  Venus.  Melt  them  and  make \nplates  of  them,  which  suspend  over  acetum.  Scrape  off  the  green  which  will \nbe  formed  there.  Do  this  until  the  plates  are  entirely  consumed  and  turned \ninto  green.  A  portion  of  this  green  on  lo  parts  of  Luna  transmutes  it  into \nthe  appearance  of  Sol.  If  you  wash  this  green  with  warm  water,  and  after- \nwards mix  with  it  some  water  of  sal  ammoniac,  letting  it  stand  for  seven \ndays,  and  dissolve,  its  effect  is  doubled  If,  too,  in  place  of  sal  ammonia \nyou  added  aqua  foetida,  that  is,  Mercury,  and  then  operated,  as  with  the  water \nof  sal  ammoniac,  you  would  certify  your  work  ;  nor  can  you  make  any \nmistake  on  account  of  the  metallic  substances  being  combined  in  a  philosophic \n\nway.     Note  this  well. \n\nAnother. \n\nRubify  vitriol,  pound  it,  and  dissolve  it  in  acetum.     Then  sublimate   sal \n\nammoniac  over  a  slow  fire,    and  add  what  is  sublimated  to  the  aforesaid  red \n\n\nj.  lb.  each. \n\n\n380     The  Hermetic  and  Alche^nical  Writings  of  Paracelsus. \n\nwater  in  equal  weight.  Give  it  a  slow  fire  cautiously  for  three  days,  and  it \nwill  be  coagulated  and  fixed.  If  it  be  not  fixed,  then  repeat,  and  it  will \nbecome  a  deeper  red.  Fix  it  until  it  is  completely  fixed,  which  you  will  prove \non  a  plate  of  copper.  Put  three  parts  of  this  powder  to  eight  parts  of  Sol, \nand  a  sort  of  fermentation  will  be  produced,  one  part  of  which  tinges  thirty \nparts  of  Luna  into  Sol ;  and  that  Sol  will  change  sixty  parts  of  Luna  into  Sol \nin  my  opinion.     Add  antimony  as  above  ;  it  will  then  be  much  better. \n\nOne  P.\\rt  of  Tincture  on  Ten  Parts  of  Luna  in  Sol. \nTake  of  Verdigris,  \\ \n\nof  Mercury,     >    j.lb.  each. \n\nof  Vitriol,  ) \nMix  thoroughly  together.  Distil  a  water  out  of  them,  from  which  Mercury \nproceeds  into  the  alembic.  Take  the  alembic  from  it.  Subject  the  other  in  a \nglass  to  a  good  fire,  so  that  it  may  become  red.  Take  it  out.  Make  it  into  a \npowder.  Pour  its  own  water  back  into  it  again,  and  put  on  the  fire.  Let  the \nwater  lose  the  smell  thereof,  so  that  it  may  become  red  as  scarlet.  Pulverise. \nMelt  a  ducat  in  a  crucible.  Incorporate  the  powder  thoroughly  with  it,  or \nmelt  it  upon  it.  Take  the  gold  and  throw  it  upon  ten  ducats  of  silver,  and \nmelt.  Thus  it  arrives  at  the  twenty-fourth  grade.  I  believe  that  if  a  ducat \nhad  been  first  resolved  in  water  of  Mercury,  and  again  coagulated  with  the \nformer  powders  and  resolved,  and  that  three  times,  it  ought  to  tinge  the \npowders. \n\nWater  of  Mercury. \nMercury  thrice  sublimated  from  tartar  is  thereby  turned  into  water  in  a \ncucurbit  in  hot  ashes. \n\nParticular. \nTake  red  vitriol,  put  it  while  still  warm  in  strong  acetum,  and  dissolve. \nAdd  crocus  of  Mars  and  leave  it  thus  for  eight  days.  Then  take  verdigris, \ngrind  it  very  fine,  and  imbibe  it  with  the  former  liquid.  Next  take  sulphur, \nand  kill  Mercury  just  as  if  you  wished  to  make  cinabrium,  or  else  take \ncinabrium  itself  and  sal  ammoniac  equal  in  quantity  to  the  above-mentioned \ningredients.  Grind  all  together,  and  place  on  porphyry  to  be  dissolved. \nCoagulate  the  solution.  Take  one  part  of  that  powder  to  ten  parts  of  Luna, \nand  it  will  become  Sol.  Add  the  Spirit  of  Venus,  and  it  will  perhaps  be  so \nmuch  the  better. \n\nAquafortis  Purging  all  Metals  and  Fixing  Sublim.\\ted  Spirits. \n\nTake  vitriol,  alum,  sal  ammoniac,  and  oil  of  tartar.  If  you  put  a  metal \nover  warm  ashes  it  is  soon  melted.  It  fixes  sublimated  spirits  and  purges \nthem  from  all  superfluity. \n\nA  Marvellous  Fact  about  Mercury. \nTake    salt    of  tartar    and    sulphur    in   equal    parts,    and  sublimate  both \ntogether.     The)^  will  then  ascend  together  into  the  glass.     Take  some  of  that \nsulphur  and  sublimated  salt,  ground  small,  and  place  them  in  a  sublimatory  on \n\n\nA  Manual  of  Paracelsus  the  Great.  381 \n\ncrude  Mercury.  Sublimate  them  together  ;  then  you  will  find  the  sulphur  and \nthe  salt  of  tartar  above  in  the  glass  sublimatory,  while  the  Mercury  remains  at \nthe  bottom,  and  nobody  can  ever  more  revivify  it.  Take  two  parts  of  white \nsulphur,  and  also  dissolve  it.  At  length  mix  them  together,  and  congelate. \nTake  also  j.  5  of  these  powders  to  200  (or  else  100)  3  of  Mercury  made \nwarm,  and  caused  to  melt.     Then  you  will  find  Luna. \n\nCement. \nTake  one  part  of  common  R  ,  as  it  is  in  itself,  two  parts  of  tile  dust,  M. \nMake  regal  cement. \n\nW.\\TER    FIXING   ALL    SPIRITS   AND    DISSOLVING   ALL    MeTALS. \n\nTake  alum,  verdigris,  and  orpiment,  j.  oz.  each  :  sal  ammoniac  and  vitriol \nij.  oz.  each  :  cinnabar  *  oz.     Make  a  strong  water. \n\nThe  Fixation  of  Orpiment. \nPound  it  and  distemper  it  with  crepine  oil.  Pound  again,  imbibe,  desic- \ncate, and  pound  over  a  stone.  Preserve  for  use.  Then  put  in  the  fire  and \nmelt.  If  you  put  heated  Mercury  therein  it  will  become  coagulated  and  hard. \nThen  take  it,  place  it  in  a  glass,  and  close  securely.  Set  it  over  a  slow  fire  for \nseven  days  (otherwise  seven  hours),  and  it  becomes  good  gold. \n\nHow  THE  Spirits   of  Water  .\\re  prodlxed  :    or  concerning  the \nAquification  of  all  Spirits  a.nd  all  Bodies. \nTake    of  Calx  of  the  Shells  of  Eggs, \n\n\n.  ,    j-  pound  each. \n\n01  bal  Ammoniac,  ) \n\n(I  should  take  fixed  sal  ammoniac.) \n\nPut  into  a  copper  vessel.     Cover  well  with  the  lid  of  Venus.     Subject  to  a  fire \n\nof  coals.     This  smelts  the  matter.     Then  pour  over  the  stone.     Pound  most \n\nminutely.     Set  to  dissolve  over  the  stone.     Take  j.  ounce  of  this  water.     Pour \n\nover  whatever  spirit  you  will  which  flows  in  the  crucible.     It  is  then  converted \n\ninto  a  powder.     Dissolve  the  same  in  water.     Do  this  nine  times.     Then  the \n\nwaters  are  fixed.     Take  as  much  as  there  is  of  this  water.     Pour  it  over  the \n\nSun  melting  in  the  crucible.     It  is  thereupon  converted  into  powder,  which \n\nthen  dissolves  in  water.     The  case  is  the  same  with  Luna,  Mercurj',  and  other \n\nbodies.     You  have  all  waters  fixed  to  work  with  them. \n\nWater  of  Vitriol  :  very  good  for  the  Red. \n\nTake  vitriol,  verdigris,  sal  ammoniac,  sulphur,  and,  if  you  will,  antimony \nalso.  Grind  these  together  and  distil  with  an  alembic,  until  the  whole  of  the \nwater  shall  pass  away,  for  this  helps  greatly  to  redness,  and  is  marvellous  for \nthe  above  (sic)  work  of  one  day. \n\nElixir. \n\nWhen  sublimated  fixed  arsenic,  sublimated  fixed  Mercury,  and  calx  of \nLuna  are  covered  over  with  water  of  sal  ammoniac  and  dissolved  with  it, \nthen  is  formed  an  elixir  for  every  purified  metal,  and  it  tinges  100.  This  is \nthe  secret  of  the  Greeks. \n\n\n382      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nThe  Work  of  One  Day  for  the  Red. \nTake  v.  parts  of  *  and  grind  in  a  brazen  mortar  with  j.  part  of  sulphur. \nPlace  this  in  a  vessel  enclosed  for  four  hours  in  a  baker's  oven.  Afterwards \npound  and  imbibe  with  water  of  atramentum  and  of  sal  ammoniac.  Of  this \nproject  j.  part  on  xxx.  parts  of  Luna,  and  thus  it  will  be  coloured.  If  you \nmelt  this  Luna  with  Sol  it  will  be  very  good. \n\nAnother  for  Saturn. \nTake     Pure  Live  Sulphur,  j.  part. \n\nCrude  Mercury,  ij.  parts. \n\nPrepared  Vitriol,  ij.  5. \nFirst  of  all  join  the  sulphur  with  the  vitriol,  pulverised  in  acetum  over  a  slow \nfire  so  that  it  may  be  resolved.  Next  add  Mercury,  by  well  incorporating  it \nwith  them,  and  stirring  it  with  a  rod.  Then  it  will  be  black  amalgam.  Take \nthis  from  the  fire  and  grind  it  to  an  impalpable  powder.  Place  in  a  glass \nvessel  well  luted  with  a  good  seal.  Give  it  a  moderate  heat  for  two  weeks. \nThen  increase  the  fire  for  one  week.  Break  the  glass  and  pound  it,  giving  it \ncontinuous  heat,  until  you  have  a  bright  red  colour.  Then  cool  and  pound, \nplacing  it  in  another  great  and  strong  vessel,  well  luted  in  the  midst,  and \nclosed  with  its  hermetic  seal.  Give  it  a  very  strong  fire  for  one  week,  until \nyou  see  the  substance  melted  like  wax  or  oil.  Then  refrigerate  and  take  out \nthat  most  precious  substance.  If  it  does  not  turn  to  oil  as  is  here  described, \ndissolve  it  with  rectified  aqua  vitK,  and  coagulate  three  or  four  times  until  the \noil  remains  in  the  fire.  Then  melt  viij.lbs.  of  Saturn  and  viij.lbs.  of \nMercury.  Make  an  amalgam,  as  you  know  how,  by  fusion,  and  project  j. lb. \nof  this  medicine  leaving  it  to  melt  for  a  quarter  of  an  hour  by  mixing  it  with \nwood.  Afterwards  cool  the  black  substance  ;  one  part  thereof  tinges  the \nviij.lbs.  of  Saturn  and  the  viij.lbs.  of  Mercury  into  a  medicine.  Melt  again \nviij.lbs.  of  Saturn  and  viij  lbs.  of  Mercury.  Take  of  this  medicament  one \npart,  do  again  as  above,  and  you  will  find  Sol. \n\nAugmentation  for  Sol. \nTake  Saturn.  Melt,  and  pour  over  it  an  equal  quantity  of  Mercury. \nThen  take  the  same  quantity  of  white  arsenic.  Mix  it  with  Saturn  and \nMercury,  and  let  it  become  a  powder.  Then  take  three  parts  of  Luna.  Melt \nin  *  .  Inject  the  powder  gradually,  and  little  by  little,  until  it  completely \nenters.     Stir  it  well  with  a  stick.     Then  purge  in  a  cineritium. \n\nA  Secret  for  the  Solution  of  Sol  or  Luna. \nPound  thoroughly  calx  of  Luna  or  Sol  with  sal  ammoniac.  Place  it  in  a \nglass  vessel  with  the  mouth  open  over  hot  ashes,  and  dry  with  a  moderate \nheat  until  there  shall  be  seen  a  white  mass  in  which  is  no  plated  Luna.  Next \nplace  in  dung  or  a  bath  of  Maria  for  nine  or  twelve  natural  days.  Thus  it  is \ndissolved  into  water,  which  putrefy  for  the  proper  time.  Afterwards  congeal \nand  dissolve  it  ;  and  thus  you  will  have  the  Stone. \n\n\nA  Manual  of  Paracelsus  the  Great.  383 \n\nOr  Better. \nFerment  the  water  thus  produced  with  filings  of  Luna,  or  with  little \nlumps  of  Luna  or  Sol,  with  an  equal  quantity  of  Mercury  dissolved  and  then \nre-converted  to  Stone,  in  the  way  you  understand.  Then  dissolve  the  Luna \nin  the  aforesaid  water  ;  congeal  it  frequently  according  to  your  lofty  intelli- \ngence, until,  if  you  shall  have  operated  rightly,  the  perfect  Philosophers' \nStone  is  produced.  Also  take  care  that  the  volatile  part  does  not  exceed  that \nof  the  fixed  body.     This  is  the  First  Secret  Way. \n\nWater  of  Mercury. \nTake  of  Mercury, \n\n\n^  _  ^      ,       1    equal  quantities, \n\nof  Sugar  Candy,    ) \n\nPound  them  together.     Leave  the  whole  to  putrefy  for  ten  days.     Distil  it \n\nthrough  the  alembic  twice  and  you  have  sublimated  arsenic. \n\nSublimated  Arsenic. \nTake  of  Crude  Arsenic,     ) \nof  Soap,  ( \n\nPound  the  arsenic  well.     Mix  these  together,  and  so  sublimate  once  or  twice. \nThis  arsenic  dissolves  well  in  aquafortis  and  is  good  to  fix. \n\nItem. \nTake  equal  parts  of  crude  sulphur  and  mastich. \n\nOR, \n\nTake  equal  parts  of  sulphur  and  white  sugar.  Distil,  and  there  will \ncome  a  water  or  an  oil.  Take  thrice  distilled  aqua  vitae,  and  place  in  it  two \nparts  of  saltpetre.  Distil  to  a  water.  It  dissolves  all  bodies  and  renders \nMercury  fixed  in  one  hour. \n\nDissolving  W.\\ter. \n\nDissolve  glass  gall  in  an  aquafortis.  The  same  water  dissolves  all \nspirits,  arsenic,  sulphur,  cinnabar.  Mercury,  etc. \n\nNote. \nCalcine  Luna  with  orpiment.     Sprinkle  the  same  powder  upon  Mercury \nsublimate.     Thus  it  becomes  fine  silver. \n\nNote. \nTake  equal  parts  of  orpiment  and  vitriol.     Melt  together  so  that  a  red \npowder  is  produced,  of  which  project  some  on  Luna  in  a  state  of  flux,  and \nyou  will  find  fine  gold. \n\nExtraction  of  the  Ql'INTESSEnxe  fro.m  all  Metals. \nTake  acetum  distilled  from   wine    and    sal    ammoniac    fixed    in    it.       It \nextracts  the  quintessence  from  all  metals  and  is  a  secret. \n\nCalcination  and  Solution  of  Sol. \nTake  laudanum   well  ground  {sk),  stratify  it  with   Sol   perfectly  divided \ninto  leaves,  and  burn  it.     Then  the  Sol  is  reduced  to  a  calx,  which  is  to  be \nforthwith  dissolved  in  the  quintessence  of  wine.     Let  it  be  distilled  by  ashes \n\n\n384     The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nand  it  will  go  over  through  the  alembic.  If  you  wish  to  have  pure  Sol  by \nitself  alone,  then  put  it  into  water,  and  distil  gently  ;  it  will  pass  over  as  a \nquintessence,  and  remain  in  the  bottom  as  gold  of  a  citron  colour.  If  you \nwish  it  for  aurum  potabile,  use  it  with  the  quintessence  of  wine  and  rectify  ; \nbut  if  for  a  tincture,  you  can  make  these  two  fixed  as  you  know  how  ;  or \notherwise,  if  you  join  dissolved  gold  together  with  its  own  quintessence  to \nrectified  oil  of  vitriol.  Then  there  is  produced  a  tincture  which  rejuvenates \nhuman  bodies,  and  will  transmute  all  metallic  bodies  into  perfect  gold.  With \nthis  Mercury  dissolve  white  sugar  in  quintessence  of  wine.  Place  at  once  in \nit  the  calx  of  Sol  burnt  by  laudanum  and  it  is  wholly  dissolved'.  These \nsolutions  avail  for  all  purposes. \n\nOil  of  Tartar  which  dissolves  itself  in  he.\\t. \nTake  calcined  tartar,  or,  as  I  think  better,  salt  of  tartar.  Pour  over  it \nrectified  water  of  life.  Let  it  stand  24  hours  in  the  bath.  Extract  the  water \nfrom  it,  and  add  fresh  aqua  vita  continually.  Let  it  putrefy  for  24  hours,  as \nbefore,  and  extract  it.  Do  this  until  it  dissolves  itself  into  an  oil.  Then  take \ncrude  Mercury  (and  possibly  prepared  with  Saturn).  Inject  two  drops  of  that \noil  and  you  have  etc.     This  recipe  is  the  best  medicine  for  an  old  wound. \n\nAugment. \nTake    of  Filings  of  Luna,  \\  oz. \n\nof  Crude  purged  Mercury,  i^  oz. \nAmalgamate.  Add  a  third  part  of  sublimated  Mercury.  Place  in  a  jar  or \nglass.  Pour  on  oil  of  tartar  so  as  to  stand  higher  than  two  fingers.  Shut \nup  ;  place  over  a  fire,  and  apply  a  slow  heat  for  six  days,  until  the  matter  be \nhardened.  Take  out.  Pound  on  a  stone.  Place  again  in  the  vessel.  Add \nmore  oil  as  before.  Set  again  over  a  slow  fire  of  five  or  six  coals.  Rule  the \nfire  for  three  days  and  it  will  be  fixed.  Then  test.  Refine  a  small  quantity  in \nSaturn,  but  what  you  do   not   reduce  augment  with   Mercury,   and  work  as \n\nbefore. \n\nOil  of  Tartar  is  made  as  follows. \n\nDissolve  calcined  tartar  in  good  wine  vinegar.     Distil  through  the  filter. \n\nCause   the  vinegar  to  evaporate.     Dissolve   again,   doing  so  ten  times.     At \n\nlength  permit  the  salt  to  melt  by  itself  into  an  oil,  which   use  for  the  above \n\ndigestion. \n\nOil  of  Luna. \n\nTake    of  \\'erdigris,        ) \n\nof  Sulphur.  1      5U-each. \n\nPound,  place  in  a  glass  cucurbit.  Make  therefrom  a  water  like  an  aqua- \nfortis, with  a  gentle  fire  at  first,  latterly  with  a  stronger.  Next  take  5ij.  of \nLuna  dissolved  in  common  aquafortis.  Pour  the  former  water  thereupon. \nExtract  the  water  together  with  the  aquafortis  through  the  alembic  even  unto \nthe  olitet,  and  the  matter  becomes  brown  in  a  glass  ;  thus  the  Luna  in  the \nKeldt  (?)  becomes  hard,  and  melts  in  the  warmth  like  an  oil  or  wax.  To  the \nsame  Luna  add  viij.  oz.  of  purged  t? .     Place  in  a  cucurbit  of  glass,  lute  well. \n\n\nA  Manual  of  Paracelsus  the  Great.  385 \n\nSet  in  sand,  at  first  with  a  gentle  fire,  for  eight  days  until  the  matter \nunifies  itself;  afterwards  increase  the  grade  of  heat.  Although  the  matter \ndoes  not  ascend,  yet  it  becomes  fixed,  and  half  n  part  of  it  remains. \n\nFor  the  Ashes  of  Luna. \nPut  Luna  in  a  crucible  to  melt,  and  when  it  is  in  a  state  of  fluxion  project \non  it  salt  of  alkali,  thus  purging  it.  Then  make  filings  from  it,  and  calcine \nthem  in  an  open  reverberatory  apparatus  for  six  days.  Thus  the  salt  is \nextracted,  w^hich  coagulate  and  again  dissolve.  One  part  thereof  coagulates \nand  fixes  40  parts  of  Mercury,  and  that  Mercury,  being  coagulated,  tinges  50 \nparts  of  purified  \\'enus  into  real  gold. \n\nOil  of  Sulphur. \nTake    Sulphur,      \\ \n\nTartar,  >   Ib.j.  each. \n\nGlassgall,    ) \nPound  together.     Melt.    Immediately  it  liquefies  extract  it  with  an  iron  spoon, \nand  put  into  a  strong  lye.     Thus  it  dissolves,  and  the  lye  becomes  red. \n\nTo  Fix  Saltpetre. \n\nTake  Ib.j.  of  saltpetre  in  a  vitrified  vessel.  Melt  slowly.  Sprinkle  into \nflux  thereupon  one  ounce  of  feathery  alum  (iiltimen  plianostini).  Thus  it  is \nfixed,  and  soon  becomes  an  oil.  The  altimen  plumosum  must  previously  be \npounded  small. \n\nCoagulation  of'  Mercury. \n\nTake  arum  in  May.  Pound  it  with  a  wooden  hammer.  Then  distil  a \nwater  from  it.  Pour  it  thereupon,  even  to  the  fourth  time.  Pound  the  faeces \ncontinually,  and  let  the  water  be  consumed.  Then  make  eeltele  die  druchtic  (?). \nPut  Mercury  in  a  crucible.  When  the  bubbling  commences,  throw  the  powder \nthereupon.     Thus  the  Mercury  coagulates  itself  into  Luna. \n\nOil  of  Mercury. \nDissolve   Mercury  in    aquafortis.     Allow  it  to  boil.     Protect'it  from  the \nfire    and   stir   for   three    hours    in    an   open  glass.      Then  take  the  .Mercury \nout.    Dry.    Pound  upon  a  stone.    Put  it  into  a  moist  cellar.    Thus  it  becomes \nan  oil  or  water. \n\nKing. \nTake  alutnen  de  phnna.     Place  vinegar  over  it  and  distil  into  water.    This \n\"  -w'ater  clarifies  new  and  immature  pearls. \n\nNote.    Cement. \nMake  the  king  out  of  naphtha  and  marcasite,  that  is,   antimony  made \nwhite  ;  the  latter  becomes  black  as  amber,  the  other  white  as  Luna.     Cement \ntherewith    Sol    and    Luna    with    pounded    glass    and    salt    for    twenty-four \n\nhours,  etc. \n\nAA \n\n\n386      The  Hermetic  and  Alchemical  Writings  of  Paracelsus. \n\nFixed  Llna,  Discovered  by  Me. \nTake  Saltpetre, \nAntimony, \nSublimated  Arsenic. \nImbibe  thoroughly  with  oil  of  tartar,  mixing-  intimately.     Dry  slightly.     After- \nwards melt  in  a  crucible,  first  with  a  slow  fire,  then  with  a  strong  one.     Grind \nthe  whole  of  this  to  powder.     Take  j.  quint  over  5j.,   or  more,  if  you  like, \nand  you  attain  the  result. \n\nNote. \nTake  equal  parts  of  common  salt  rendered  fluid  like  wax  by  a  candle,  and \nsulphur.     Place  in  a  strong  glass  phial  or  in  a  crucible,  setting  fire  above  and \nbelow    it.     Then  it  will   be   incorporated.     One   part  of  this  suffices    for   60 \n\nparts  of  Mercury. \n\nOr, \nIf  it  be    incorporated  with    sublimated  Mercury,  or   several  times   with \nsublimated  arsenic,  and  then  be  itself  sublimated,  it  works  wonders. \n\nThe  Extraction  of  Mercury. \nTake  aquafortis,  to  which  join  common  water,  lest  it  be  too  strong,  and \nsal  ammoniac.     If  you  evaporate  this  water  you   have  oil   of  antimony,  with \nwhich  you  can  test  anything. \n\nNote. \n\nWhen  you  wish  to  Dissolve  Mercury  Sublimate  and  White \n\nMarcasite  (perhaps  Bismuth). \n\nPut  the  sal  ammoniac  into  aquafortis,  and  they  will  dissolve  ;  otherwise \n\nthey  will  not.     Aquafortis  is  made  of  vitriol,  saltpetre,   alumen,  cinnabar,  and \n\nverdigris. \n\nNote. \n\nTake  oil  of  tartar  and  oil  ee  over  amalgam  of  Luna  and  Mercury  in  equal \nquantities.     Mercury  will  then  be  fixed  as  Hans  Rormeyer  has  stated. \n\nThe  Secret  Philosophical  Water  Coagulating  Mercury  and \n\nFixing  Luna. \nMake  aquafortis  out  of  vitriol  and  saltpetre  in  equal  quantities.  Take \naway  the  first  water.  Take  Ib.j.  of  the  other.  Add  viij.  parts  of  verdigris  and \nviij.  parts  of  vitriol  beaten  small.  Seal  up  well,  and  put  in  a  bath  for  nine \ndays.  Afterwards  distil  through  a  filter.  This  water  dissolves  all  bodies  and \ncoagulates  Mercury.  It  is  the  secret  of  the  philosophers.  Place  (?  upon)  plates \nthe  Moon. \n\nAugment  of  the  Moon. \nTake  j.  marc  of  Mercury.  Impaste  with  3J.  of  sulphur  and  one  ounce  of \narsenic.  Then  pound  with  them  four  ounces  of  iron  filings.  Make \ncinnabar  with  it  all.  Take  up  j.  marc,  of  Luna  and  oz.  iij.  of  cinnabar. \nShould  the  Luna  have  remained  in  the  test,  throw  it  upon  it  and  it  augments \nitself. \n\n\nA  Manual  of  Paracelsus  the  Great.  387 \n\nNote. \nTake  Ib.j.  of  sugar  candy.  Put  it  in  a  tin  can.  Pour  therein  four  parts \nof  good  white  wine.  Put  this  all  in  a  kettle  with  water.  Close  the  cans  {sic) \nwell  with  the  upper  cowl.  Then  boil  so  that  at  least  one  can  may  be  well \nboiled.  Then  pour  again  another  can  of  wine  upon  the  remaining  matter.  Do \nthis  in  the  same  fashion  five  times  and  you  will  have  the  oil.  Lay  the  species \ntherein  as  you  will.  Take  one  ounce  of  oil  or  of  any  species  of  aromatic. \nPour  a  wine  into  it  again,  as  above,  and  let  it  boil  as  before.  Then  you  will \nfind  a  black  matter  at  the  bottom  of  it  ;  extract  the  oil  by  means  of  a  filter, \nand  reserve  for  use  as  you  know.  Lay  the  species  according  to  your  pleasure \nin  the  oil.  Boil  it  and  you  will  have  an  artificial  balsam.  Take  a  drop  .or  two \nthereof.     Imbibe  with  wine  and  it  tinges  itself. \n\nOf  the  Water  which  dissolves  Sol  or  Luna. \nTake  calx  of  the  Sun  or  Moon.     Pound  it.     Cleanse  with  water  of  salt \nalkali.     Place  in  a  dissolving  vessel,  and  when  it  has  been  dissolved  j'ou  will \nhave    perennial    water.      This   water   fixes    spirits    and   coagulates    Mercury. \n(Perhaps  alkali  of  the  Philosophers  would  be  better.) \n\nNote. \nTake  a  common   aquafortis.      Dissolve   Luna  therein.      Place   impasted \nMercury  with  sulphur,  as  you  know.     Extract  it  eight  times,  and  prove  in  the \ncineritium.     If  you  add  oil  of  soap  thereto,  it  will  then  be  made. \n\nOil  of  Soap. \nShave  the   soap  small.     Add   to   it  beaten   tile.      Distil   through    retort. \nPrick  the  leaves  [sic).     It  fixes  all  spirits. \n\nSalpetra  Lupi. \n\nTake  equal  parts  of  vitriol,  saltpetre,  and  alum.  Make  aquafortis  and \ndissolve  in  it  as  much  Mercury  as  possible.  Then  extract  the  water  by  an \nalembic,  and  finally  give  a  great  fire  of  sublimation,  so  that  the  spirits  may  go \nout  of  the  water.  Having  cooled  the  vessel,  let  what  was  sublimated  and \nwhat  remained  at  the  bottom  be  again  dissolved  in  the  same  water,  which \nextract  once  more  by  an  alembic.  Do  this  five  times,  always  giving  at  the  end \na  fire  of  sublimation,  and  at  the  fifth  time  it  does  not  ascend.  It  remains  at \nthe  bottom  as  red  as  blood.     Keep  this. \n\nNext  take  sal  ammoniac  sublimated  once  by  iron  filings,  j.Ib.;  and  of  the \nabove-mentioned  Mercury  an  equal  weight.  Sublimate  five  times.  Then  put \nit  on  marble  to  be  dissolved,  and  let  it  become  a  red  oil,  which  also  preserve. \n\nTake  Sol  which  has  been  calcined  and  five  times  sublimated,  with  an \nequal  weight  of  the  above-mentioned  sal  ammoniac.  Put  this  to  dissolve  ;  and \nyou  will  have  a  red  liquid,  which  you  must  retain.  Then  take  oil  of  Mercury \nj.5,  liquor  solis  j.5.  Mix  and  coagulate.  Take  one  part  of  this  medicine, \nproject  it  on  twenty-five  parts  of  calcined  Luna,  and  you  have  Sol  always \nremaining  at  twenty-four  degrees. \n\n\n3S8      Tlie  Hermetic  and  Alchemical  Writings  0/  Paracelsus. \n\nNote. \nTake  of  Calx  of  Luna, \n\n\nNote. \nLuna, \nof  Saltpetre,  \\    each  part  j. \n\n\n5J- \n\n\n1 \n\nof  Salt  Alkali,  ) \n\nPound  tlie  three  substances  well  upon  a  stone.  Put  them  in  a  crucible.  Set \non  a  gentle  fire  until  all  melts.  Then  pour  out  of  the  crucible  on  a  stone. \nNext,  pound  it  to  a  small  pwder.  Lea\\e  the  matter  with  the  stone  in  a  damp \ncellar.  When  it  dissolves  in  water,  take  one  part  of  this  and  one  part  of  water \nof  Mercury.  Put  both  waters  together  in  one  glass.  Leave  in  a  moderate \ntemperature  to  coagulate.  One  part  of  the  powder  tinges  xij.  parts  of \nrevivified  Mercury. \n\nFixation  of  V'enus. \nMake  a  sharp  alkali  of  pitch  ashes  and  quicklime. \nTake  of  Arsenic,  Ib.j.  {(ilias  qq). \nof  Saltpetre,  Ib.j. \nof  Calcined  Tartar,  Jiiij. \nof  Mercury  Sublimate, \nof  Orpiment, \n\nMake  powders.  Pour  four  parts  of  the  lye  therein.  Let  it  boil  as  dry  as  a \npowder.  Melt  Venus.  Add  an  equal  weight  of  the  powders  in  flux  there- \nupon.     It  will  then  be  fixed  \\'enus. \n\nAntimony. \n\nTake  some  that  has  been  subtly  ground.  Distil  therefrom  an  ordinary \naquafortis,  until  it  becomes  white.  Next  pour  the  quintessence  thereupon. \nDistil  it  until  it  becomes  fixed.     This  proves  it. \n\nTake  the  antimony  and  calcine  well.  If  it  does  not  diminish  in  weight  it \nis  right.  Next,  pound  it  small  and  pour  the  quintessence  thereupon,  when  it \nextracts  to  itself  a  certain  substance.  This  you  must  pour  into  the  same \nglass  vessel  ;  it  tinges  Mercury  into  Luna,  and  it  is  the  fourth  part  of  gold. \n\nWater  of  Mercury. \nTake  Mercury  sublimate,  pound  it  small  ;  imbibe  a  few  times,  say,  five \nor  six,  with  oil  of  vitriol.  Continue  to  pound  it  dry  seven  times.  Put  it  in  a \nthoroughly  luted  glass.  Pour  upon  it  six  times  the  weight  of  oil  of  vitriol, \ntogether  with  the  moisture.  Place  it  in  a  distilling  stove.  Distil  it  as  an \naquafortis,  at  first  gently,  then  stronger,  and  strongest  last  of  all.  Then  the \nthird  part  of  the  sublimated  Mercury  distils  away,  and  the  other  stands  up \nbeautiful  and  brilliant  like  a  small  oriental  pearl  in  a  distillatory  ;  it  is  such \nbeautiful  sublimated  Mercury  as  can  never  before  have  been  seen.  Then \nproceed  continuously  as  long  as  you  please.  Next,  gradually  extract  the \nphlegm  in  the  bath.  Then  you  will  have  water  of  Mercury,  which  is  above \nall  waters.  Ferment  this  with  soul  of  the  Sun.  Coagulate  and  dissolve, \nfix  and  coagulate,  and  it  will  tinge  if  God  has  so  willed  it. \n\n\n;s.  each. \n\n\nA  I\\Ianual  0/  Paracelsus  the  Great.  389 \n\nAugment  of  the  Sun  and  Moon,  good  and  short. \nTake    of  Vitriol,         ,j \nof  Verdigris, \nof  Alum, \nof  Saltpetre, \nof  Caluerey,  ^j. \nPound  all  log-ether  and  place  the  powders  in  the  crucible.      Put  the  Sun  and \nMoon  over  them.     Place  the  powders  again  on  the  top.     Set  among  ignited \ncoals  for  two  hours  and  pour  together.     Then  it  is  right. \n\nThe  above-named  Fixation. \n\nTake  Calcined  Tartar,  Ib.j. \n\nSaltpetre,  Ib.j. \n\nwith  one  measure  of  acetum  distilled  by  the  filter,  and  extract  the  salt  with  the \n\nsaid  acid,  with  which  imbibe  the  amalgam,  until  the  acetum  with  the  salt  shall \n\nharden.     After  every  imbibition  let  the  acetum  evaporate,  and  so  the  amalgam \n\nwill  be  fixed.     Also,  if  you  will,  imbibe  arsenic,  and  even   sulphur,  with  oil  of \n\ntartar  three  or  four  times,  and  add  to  the   former.     Thus  beyond  a  doubt  will \n\nbe  obtained  the  fixation  of  the  amalgamated  Mercury.      Lastly,   melt  all,   and \n\nat  length  purify. \n\nThe  Hermetic  Bird. \n\nTake    two    pounds    oi   strong   lixivium,    and    put    therein    iiij.oz.    of  sal \n\nammoniac,  with  iij.oz.  of  sulphur.     (If  the  sal  ammoniac  and  sulphur  be  fixed, \n\nand  3'OU  add  salt  of  alkali,  it  will  be  an  oil  coagulating  Mercury.)     Set  to  boil \n\non  a  slow  fire,  constantly  stirring  it  until  all  is  turned  into  water  red  as  blood. \n\nDistil  by  3  and  keep  enclosed  in  glass  for  future  use. \n\nOil  of  Luna  Dissolving  Sol. \nTake  of  aquafortis  from  vitriol  j.lb.,  arsenic  j.Ib.,  and  stibium  j.ib.  Purify \nthese  by  dissolving  a  little  Luna  therein.  Then  take  water  of  alum  and  pour \non  that  Luna  in  the  glass.  It  will  form  a  substance  white  and  resembling \ncheese.  Remove  this  carefully  with  a  spoon.  Then  you  will  have  water  of \nLuna,  to  which  add  aqua  vita;,  and  distil  the  moisture  thence  in  a  bath.  Thus \nyou  will  find  the  oil  of  Luna,  wherein  you  will  be  able  to  dissolve  gold. \nConvert  into  an  oil,  coagulate,  and  you  will  attain  your  desire. \n\nA  Good  Aquafortis. \nTake  vinegar  and  cinnabar  in  suflScient  quantities.      Dissolve  sublimated \nMercury.     Coagulate,  and  you  will  find  ulitmen  chatinmn,   which  is  made  out \nof  glass.     Take  the  same  quantity  of  arsenic  out  of  iron  to  sublime. \n\n.Attinkar  of  Venus. \n\nTake  one  part  of  Luna,  filed  and  calcined  by  means  of  salt  into   subtle \n\npowders;  also  ow:.  part  of  Mercury,  purged  by  vinegar  and  salt.       Make  an \n\namalgam  in  vinegar,  and  afterwards  pour  into  hot   water.     Then   take  it  and \n\npress  it  delicately  out.    Next  take   exactly  double   the  quantity  of  both.     Put \n\n\n3go     The  Hermetic  and  Alchcviical  Writings  of  Paracelsus. \n\nthem  together  in  an  egg  with  a  long  neck  Set  on  hot  ashes  over  a  gentle \nfire.  Let  the  humidity  come  out  first.  Then  thoroughly  lute  the  neck,  and \nthe  neck  shall  emerge  (sic)  on  the  side  through  the  cupel.  In  order  to  pound \nit  sublimate  it  away  ;  let  it  stand  continually  for  four  hours,  and  stir  the  &%%\u25a0 \nDo  this  for  nine  days.  Then  remove  and  take  exactly  the  same  quantity  of \narsenic  as  there  was  of  Luna  at  first.  Let  the  moisture  previously  escape. \nThen  seal  up,  and  treat  in  all  respects  as  before  for  nine  days.  Then  take  sal \nammoniac  sublimated  by  itself  in  the  same  quantity  as  the  matter.  Remove \nthe  sal  ammoniac.  Dissolve  that  which  is  at  the  bottom  in  the  white  of  eggs, \nas  you  know,  while  that  which  will  not  dissolve  is  to  be  dried.  Take \nagain  the  same  weight  of  sal  ammoniac.  Pound  together.  Sublimate  the \narsenic  again  therefrom,  and  dissolve  it  once  more  in  the  small  trough.  Con- \ntinue this  until  it  is  all  dissolved.  Then  put  it  all  together  into  the  ^%^g-  Lute \nit  if  the  moisture  has  departed.  Treat  it  as  before  for  nine  days,  stirring  it \nabout.  Thus  it  all  becomes  fixed.  Ultimately  it  melts  in  the  glass  like  an \nenamel,  of  which  one  part  out  of  ten  parts  of  purged  Venus  will  be  perfect \nLuna. \n\nTo  Augment  the  Tincture. \n\nIf  you  have  a  quint,  put  it  in  a  crucible.  Stir  it  continually  with  a  small \npiece  of  wood.  Afterwards,  when  it  is  hot,  set  it  on  a  |oz.  of  Mercury.  Leave \nit  thus  to  stand  in  the  fire  until  you  can  no  longer  perceive  any  smoke.  When \nit  is  again  readj%  treat  in  this  manner  successively,  according  to  the  amount \nof  the  weight  of  the  tincture. \n\nWhen  a  Thing  cont.ains  Gold  or  anything  else  and  will  not \n\nSeparate. \n\nIn  this  case  cast  a  lump  of  arsenic  twice  or  thrice  upon  it ;  it  then \nspeedily  departs  and  becomes  fair. \n\nFor  Saturn. \n\nTake  it  in  filings  dissolved  with  acetum.  Distil  it  by  the  tongue  and \nagain  by  the  alembic.  What  remains  in  the  bottom  dissolve  again  in  acetum, \nfilter  and  distil  by  an  alembic.  Keep  on  until  the  Saturn  remains  at  the \nbottom  as  a  fused  oil.  Possibly  the  oil  of  Jove  could  be  produced  in  the \nsame  way. \n\nFlowers  of  Bodies. \n\nTake  the  dregs  of  wine.  Place  them  in  a  vessel  to  the  thickness  of  five \nfingers.  Let  there  be  in  the  middle  of  the  vessel  a  circulus,  and  on  the \ncirculus  place  a  wooden  cross.  On  this  cross  put  plates,  and  let  the  aperture \nof  the  vessel  be  smeared  with  the  lute  of  wisdom.  Place  in  a  hot  furnace  for \nseven  days.  On  the  eighth  day  take  it  out  and  put  aside  the  flower,  washing \nit  with  a  brush,  or  simply  in  water.  Let  the  water  subside,  strain  it  through \na  cloth,  and  dry  the  flower.     Then  operate  as  before  with  the  plates. \n\n\nA  Manual  of  Paracelsus  the  Great.  391 \n\nNote. \nMake  an  extract  of  lemons  in  a  clean  vessel.     Put  gold  filings  therein. \nIf  water  is  produced  during  the  night,  this  is  the  gold  for  leprosy,  and  it  keeps \na  man  young. \n\nAlso. \n\u25a0    Crush  green  sloes  in  a  pan. \n\nAmalg.\\mation. \n\nTake  equal  quantities  of  orpiment  and  vitriol.  Smelt  together  so  as  to \nproduce  a  powder.  Take  one  part  and  throw  it  upon  Luna  when  it  melts, \nand  you  will  find  Luna. \n\nAnother. \n\nTake  bismuth  in  any  quantity  as  calcined  tartar  and  pitch  (?).  Melt  and \nfound  three  or  four  times.  Then  add  to  the  bismuth  this  wilderness.  Take \none  part  thereof  and  one  part  of  Luna.  Purge  by  Saturn  and  you  will \nhave  Luna. \n\nAlso  the  pars  ctun  parte  *  will   be    tincture   over    Luna.       But    if    the \n\nflower  of  Luna  be  added  to  Mercury  sublimate  or  arsenic,  and  be  prepared \n\naccording  to  art,  it  will  become  a  tincture  over  Venus.     Each  of  them  tinges \n\none  hundred  parts. \n\nNote. \n\nLiquefy  the  body  Zidar  in  a  large  crucible  and  take  it  out  with  an  iron \n\nspoon,  projecting  it  upon  a  flat  stone.     There  will   be  plates   which  you  can \n\nselect  according  to  your  pleasure  for  the  above-mentioned  operation. \n\nTo    EXTR.\\CT   THE    SoUL. \n\nTake  Luna  and  let  it  melt.  Whilst  in  flux  project  within  it  some  talc, \nwhich  attracts  the  soul  of  Luna.  Then  extract  the  soul  in  thrice  distilled  ace- \ntum.  The  Luna  will  be  fixed  if  it  be  frequently  melted  with  some  more  talc. \nNote  when  the  soul  is  extracted.  Then  take  earth  and  extract  from  it  the \ncombustible  oil.  Pour  on  the  earth  distilled  phlcgma  and  extract  from  it  its \nsalt.  Then  take  the  spirit  in  which  is  the  soul,  plant  it  by  degrees  in  the \nearth,  always  with  an  eighth  part  of  water.  Imbibe  the  earth  and  continually \nrepeat  this,  always  drying  it  with  a  gentle  heat  night  and  day,  until  it  has \ndrunk  up  as  much  as  it  can.  Afterwards  distil  (otherwise  sublimate)  as  you \nknow  how,  and  as  you  have  the  intention. \n\nSol  .^nd  Lu.\\a. \nTake  filings  of  Sol  or  Luna,  and  place  them  in  a  glass  vessel.  Pour \nthereon  a  sufficient  quantity  of  undistilled  acetum,  and  let  it  stand  four  or  five \ndays  to  putrefy.  After  this  pour  away  the  acetum  and  wash  the  filings  well \nwith  common  salt  so  that  it  may  be  pure.  Dry  on  a  stone,  and  then  imbibe \nwith  water  of  sal  ammoniac.  Grind,  dry  in  the  sun,  and  keep  doing  this  as \noften  in  the  day  as  you  can  until  the  substance  shall  become  black.  Before \nthis  many  colours  supervene,  to  which  you  need  pay  no  heed.  When  the \nsubstance  is  after  some  difficulty  coagulated  on  the  stone  in  the  sun,  after  it \n\n\n392     The  Hermetic  a7id  Alchemical   Writings  of  Paracelsus. \n\nhas  come  to  the  point  that  it  can  be  dissolved  with  *  in  the  sun,  it  suffices. \nNow  put  the  stone  with  the  substance  into  a  cellar,  and  it  is  resolved  entirely \ninto  oil  in  the  course  of  the  night.  Set  this  oil  in  dung  for  five  days  to \nputrefy.     Then  distil  with  an  alembic  in  a  warm  and  moist  place. \n\nHaving  done  this,  take  a  clean  sponge,  dip  it  in  water  of  sal  ammoniac, \nwhich  changes  over  the  oil.  Thus  extract  the  sal  ammoniac.  After  this  is \nextracted,  press  the  sponge  in  the  hand,  and  having  entirely  drawn  off  the \nsal  ammoniac  water  from  the  oil,  pour  on  it  common  tepid  water,  and  you \nwill  remove  thus  all  saltness  with  the  sponge,  until  you  perceive  nothing \nsaline  remaining  and  the  whole  of  the  oil  is  sweet. \n\nPrecipitation. \nTake  of  Calcined  Alum,    ( \n\nof  Saltpetre,  )    ^^^^  '^' \n\nMelt  them.  Two  ounces  thereof  fall  upon  one  marc  of  Luna.  The  Luna \ndoes  not  in  anywise  weaken  aquafortis. \n\nTiN'CTURE. \n\nTake  thin  plates  of  Sol  in  any  quantity  you  like,  place  them  in  oil  and \nboil  in  one  glass  vessel.  Put  in  it  sublimated  wine,  kindle  it,  let  it  burn,  and \nit  will  become  calx  of  gold.  Do  this  thrice  or  oftener.  Take  the  calx,  grind \nit  well  on  a  stone  with  an  equal  quantity  of  fixed  sal  ammoniac  ;  place  in  it  a \nmodicum  of  strong  acetum.  Having  ground  these  ingredients,  put  them  in  a \nglass  vessel  carefully  closed  with  the  lute  of  wisdom.  Set  this  in  horse  dung \nfor  eight  days  and  a  red  water  will  be  produced.  Take  sublimated  Mercury, \nplace  it  in  water  and  grind  on  a  stone.  It  becomes  a  red  powder.  Place  it \nin  dung  for  eight  days  and  it  will  become  a  water.  Congelate  this  and  then \none  part  tinges  one  hundred  parts  of  Luna. \n\nTested  Algment  of  Lux.\\. \nTake  of  Well-calcined  .Alum,  Ib.j. \nof  Saltpetre,  Ib.ij. \nMake  aquafortis  and  purge.  Take  of  that  4  oz.  In  this  dissolve  Jij.  of  Luna. \nTake  again  of  the  aforesaid  water  gij.  Add  thereto  a  little  sal  ammoniac,  and \nin  that  water  dissolve  ij.  ounces  of  metallic  or  crystalline  arsenic.  Again \ntake  two  ounces,  with  the  addition  of  sal  ammoniac,  and  dissolve  ij.  ounces \nof  sublimated  Mercury.  Preserve  these  waters  specially,  each  by  itself. \nThen  dissolve  in  the  said  aquafortis  Ib.j.  of  purged  Venus,  which  solution \ntakes  place,  say,  in  twenty-four  lotoncs.  These  being  dissolved,  conjoin  all \nthe  waters  in  a  grand  cucurbit.  Pour  a  fourth  part  of  water  thereon.  Let  it \nstand  three  hours  to  mix.  Afterwards  distil  the  water  from  it  by  means  of \nan  alembic,  the  fajces  will  then  remain  moistened  at  the  bottom.  Dry  these \nby  means  of  a  slowly  burning  fire.  Then  take  saltpetre  and  melted  salt. \nMix  them  under  the  powder  in  a  crucible.  Set  it  in  a  wind  furnace.  Melt \ntogether.  Pour  it  into  a  receiver  or  crucible  smeared  with  honey  or  suet. \nCrush  and  refine  upon  the  test ;  you  will  then  have  twelve  ounces  of  Luna. \n\n\nA  Manual  of  Paracelsus  the  Great.  393 \n\nCement  Regal. \nTake  of  Brick  Dust,   two  parts, \nof  Salt,  one  part. \nMoisten  with  vinegar  ;  grade  therein. \n\nPhysical  Water. \n\nTake  sal   ammoniac,   which    has    been  thrice  sublimated,    distilled,    and \n\ncoagulated,  and   then    once  more  let   it  be    resolved  and    distilled.     Let  the \n\nprocess   be   repeated   thrice.      If  it  has  been  dissolved  in  aqua  vitte,  distilled, \n\ncoagulated,  and  finally  resolved,  it  dissolves  all  calcined  and  burnt  bodies,  as \n\nalso    all    calcined  and   sublimated   bodies,  with   a   marvellous  solution,   in   a \n\ncrucible  ^n  the  fire,  within  the  space  of  a  single  hour,  and  this  by  the  help \n\nof  God  and  by  virtue  of  Him \n\nItem. \n\nLet  us  compound  our  Philosophic  water  by   the  help  of   God   and  His \n\nvirtue.     Take  of  sal  ammoniac,  dissolved  and  thrice  distilled,  vj.  drams,  and  of \n\nrectified  oil  vj.  drams.     Mix  together  and  imbibe  six  of  the  aforesaid  plates  by \n\ndegrees  on  porphyry,  or  on  a  glass  table  until  it  has  thoroughly  imbibed,  and \n\nwhen  all  is  absorbed,  put  it  in  a  glass  vessel  under  horse-dung  for  three  days. \n\nOn  the  fourth  day  project  this   on   three    pounds  of  the  aqua  vitae  already \n\ndescribed,  and  put  in  a  venter  equinus  for  fifteen  days.     On  the  sixteenth  day \n\nyou  will  find  the  plate  dissolved  into  a  white  water  like  milk.     Change  the \n\ndung  every  fourth  day,  complete  this  water,  and  this  is   the  philosophic  oil, \n\na   water   penetrating   and    quieting,    lighting   candles    and    illuminating   the \n\nhouse,  and  whereby  all  philosophers  are  sustained.      Herewith   every  volatile \n\nsubstance   is   restrained    from    escaping,   such    as    Mercurj',    Sulphur,    and \n\nArsenic. \n\nThe  White. \n\nTake  equal  quantities  of  Mercurialis  and  Saccharum.  Mix  and  let  stand \nfor  nine  days.  After  this  extract  the  oil  according  to  the  fashion  of  lay \npeople.  That  is  perfect,  if  perfectly  produced.  If  it  be  placed  in  a  glass  globe  \"' \nit  shines  by  night,  and  makes  a  beautiful  colour  on  the  face  of  a  man  or  a \nwoman.  If  anyone  drinks  of  this  oil  every  morning,  though  he  be  100  years \nold,  he  shall  have  the  complexion  of  a  young  man,  all  his  limbs  will  be  light, \nand  he  will  not  be  able  to  be  out  of  spirits.  Taking  this  oil  for  40  days \non  an  empty  stomach  perfectly  cures  epilepsy  of  40  years'  standing.  So, \ntoo,  asthma.  The  white  strengthens  man's  nerves  beyond  all  other  kinds. \nMixed  with  castor  oil  and  applied  to  the  bone  it  removes  all  contraction  of  the \nlimbs,  and  cures  paralysis  of  the  nerves.  For  these  reasons  we  put  it  forward \nas  precious.  One  drop  of  this  white  put  in  the  eye  every  morning  clears  the \neyes  and  keeps  them  healthy. \n\nItem. \n\nTake  white  (?  cadmia),  gold  leaf,  oriental  pearls,  and  rhabarbarum  in \nequal  parts.  Grind  together.  This  is  the  best  medicine  for  leprosy,  which  it \nentirely  cures  if  it  be  taken  each  morning  on  an  empty  stomach.     It  produces \n\nBB \n\n\n394     The  Hermetic  atid  Ak/ieviical  Wrilings  of  Paracelsus. \n\na  good  colour,  but  care  must  be  taken  to  drink  little  and  only  good  wine.  A \nman  should  use  this  medicine  until  his  complexion  is  good,  and  he  himself \nwill   be   perfectly  healthy,  please  God. \n\nOtherwise \nTake  equal  parts  of  Mercurialis  and   Meter.      Mix  so  that   the   Mercury \nshall  be  previously  heated.     Then  allow  to  stand   for  nine  days.     Afterwards \nextract  the  oil  according  to  the  mode  of  the  lay  people.    This  oil  is  perfect,  etc. \n\nA  Light  which  .\\lways  Burns. \nTake  any  quantity  of  sugar,   and   an  equal  amount  of  Mercury.       Mix \nthoroughly  and  leave  it  to  stand  for   13  or   14  days      Afterwards  distil  as  an \noil.     Then  take  a  small  linen  cloth  and  press  it  through.     If  it  were  put   in  a \nglass  it  would  shine  like  a  light.' \n\nFix.\\TioN  OF  JNIercurv. \nTake  alum  and  dregs  of  wine.      Dissolve  in  urine,   and   distil   by  a  filter. \nThen  resolve  sulphur  in  it  by  boiling.     Place  Mercury  in  it  and  let  it  boil  with \na  gentle  fire,  continually  stirring  it,  so  that  it  may  escape  the  fire. \n\n\nNote. \u2014 Certain  fortnulee  and  quantities  'which  occui'  in  the  Manual  of \nParacelsus  are  either  peculiar  to  the  treatise  or  have  long  fallen  into  disuse, \nand  it  is  difficult  to  identify  their  meaning. \n\n\nHere  ends  the  First  Volu.me  of  the  Hermetic  and  Alchemical \nWritings  of  Paracelsus. \n\n\n/ \n\n\nMinotaur  FUms,   Inc. \nZambeliou  73 \nXania  (Crete)  Greece","title":"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","tradition":"Alchemy","translated_text":null,"word_count":219599}