Hermetic and Alchemical Writings (Coelum Philosophorum, Aurora of the Philosophers, Concerning the Nature of Things, ...)

Concerning the Mystery of the Microcosm.! IF, my dearest sons, we consider the misery by which we are detained in a gross and gloomy dwelling, exposed to hunger and to many and various accidents, from all sources, by which we are overwhelmed and surrounded, we see that we could scarcely flourish, or even live, so long as we followed the medicine prescribed by the ancients. Kor we were continually hedged in by calamities and bitter conditions, and were bound with terrible chains. Every day things became worse with us, as with others who were weighed in the same balance, whom also the ancients have not so far been able to help or to heal by means of their books. We do not in this place advance the different causes of this misfortune. This only we say, that many teachers by following the ancient methods have acquired for themselves much wealth, credit, and renown, though they did not deserve it, but got together such great resources by simple lies. From which consideration we have wished to elaborate and write this memorial work of ours, that we might arrive at a more complete and happier method of practice, since there are presented to us those mysteries of Nature which are too wonderful to be ever thoroughly investigated.

• The ten books of the Archidoxies stand in the same relation to Hermetic Medicine as the nine books Concerning the Nature of Things stand to Hermetic Chemistry and the science of metallic transmutation. They appear to have been reckoned among the most important works of Paracelsus, and the editions are exceedingly numerous. That which has been selected for translation is derived from the Geneva folio. t The Microcosmos itself is to be understood thus,. namely, as consisting of the four elements, and it is these invisibly. It is formed after the image of Him who created all things, and yet it has remained a creature. Therefore, it is partially one with the earth, because like the earth it has need of the other elements, heaven, air, and fire.— Z?*f Hydropisi. This, therefore, is the condition of the Microcosmos, or smaller world. It contains in its body all the minerals of the world. Consequently the body acquires its own medicine from the world. Hence it is clear that all minerals are useful to man, if any one of these be joined to its corresponding mineral in the body of the Microcosm. He who lacks this knowledge is by no meansaphilosopher or physician, for if a physician affirms that a certain marcasite is useful for this or that, it is first of all needful that he should know what is the marcasite of the world and what is the marcasite of the human body.

— Paramirum^ Lib. IV. De Matrice. There is a vast variety of things contained in the body of the Microcosm which elude the observation of the senses, though God, the Creator, has willed them to exist in that structure. There are, for example, more than a thousand species of trees, stones, minerals, manna, and metals. Even as the incredible magnitude of the Sun appears small to us by reason of its distance, so other things may be made to look small which are placed nearer at hand, and thus we come to understand that He who filled the shell of the heaven with so many and such great bodies, was able to include as many and as great wonders in the body of the Microcosm. Accordingly, know that the mysteries of the Microcosm are to be mystically understood— that is, we are no to measure local things according to proportion or substance, but must all the more arduously enquire in what matter we are to expect the efifect of any agent.—/?* Causis et Origine Luis Gallicm^ Lib. V., c. lo.

Wherefore we have come to consider how that art can be reconciled with the mysteries of Nature, in opposition to those who, so far, have not been able to arrive at the art at all. The strength of this mystery of Nature is hindered by the bodily structure, just as if one were bound in a prison with chains and fetters. From this the mind is free. For in its operation this mystery is like fire in green wood, which seeks to burn, but cannot on account of the moisture. Since, then, hindrance arises from this source, one had to see how to get free from it. For such freedom being secured, this art of separation can only be compared to the art of the apothecaries, as light is compared to darkness. And this we say not in mere arrogance, but on account of the great frauds practised by apothecaries and physicians. Wherefore, not undeservedly, we call them darkness, or caves of robbers and impostors, since in them many persons are treated for gain by ignorant men ; persons who, if they were not rich, would at once be pronounced healthy, since the practitioners know that there is no remedy or help for these people in their consultations.

This, then, is worthy to be called an art, which teaches the mysteries of Nature ; which, by means of the quintessence, can cure a contraction and bring about health in the space of four days, whereas otherwise death would be the result. A wound, too, can be healed in twenty-four hours, which would scarcely yield to bodily treatment in as many days. Let us, therefore, readily approach by experiment this separation of the mysteries of Nature from the hindrances of the body. First, then, we have to consider what is of all things most useful to man and most excellent. It is to learn the mysteries of Nature, by which we can discover what God is and what man is, and what avails a knowledge of heavenly eternity and earthly weakness. Hence arises a knowledge of theology, of justice, of truth, since the mysteries of Nature are the only true life of man, and those things are to be imitated which can be known and obtained from God as the Eternal Good. For although many things are gained in medicine, and many more in the mysteries of Nature, nevertheless after this life the Eternal Mystery remains, and what it is we have no foundation for asserting, save that which has been revealed to us by Christ. And hence arises the ignorant stupidity of theologians, who try to interpret the mysteries of God, whereof they know not the least jot ;

and what it is not possible for man to formulate, namely, the will of Him who gave the mystery. But that word of His they twist to their own pride and avarice ; from whence arise misleading statements, which every day increase more and more. Hence it comes that we lightly value, nay, think nothing at all of that reason which is not evidently founded on the mysteries. In like manner the jurists have sanctioned laws according to their own opinions, which shall secure themselves against loss, though the safety of the State be imperilled.

Seeing, then, that in these faculties so many practices have come into vogue which are contrary to equity, let us dismiss the same to their proper time. Nor do we care much for the vain talk of those who say more about God than He has revealed to them, and pretend to understand Him so thoroughly as if they had been in his counsels ; in the meantime abusing us and depreciating the mysteries of Nature and of philosophy, about all of which they are utterly ignorant. The dishonest cry of these men is their principal knowledge, whereby they give themselves out to be those on whom our faith depends, and without whom heaven and earth would perish. O consummate madness and imposture on the part of human creatures, in place whereof it would be more just that they should esteem themselves to be nought but unprofitable servants ! Yet we, by custom imitating them, easily learn, together with them, to bend the word of our Teacher and Creator to our own pride. But since this word is not exactly known to us, can only be apprehended by faith, and is founded on no human reason, however specious, let us rather cast off this yoke, and investigate the mysteries of Nature, the end whereof approves the foundation of truth ; and not only let us investigate these, but also the mysteries which teach us to fulfil the highest charity. And that is the treasure of the chief good which in this writing of our Archidoxies we understand in a material way.

From the aforesaid foundation we have drawn our medicine by experiment, wherein it is made clear to the eye that things are so. Then, coming to its practice, we divide this our book of Archidoxies into ten, as a sort of aid to the memory, so that we may not forget these matters, and at the same time may speak of them so far openly that we may be understood by our disciples, but not by the common people, for whom we do not wish these matters to be made too clear. We do not care to open our mind and thoughts and heart to those deaf ears, just as we do not wish to disclose them to impious men ; but we shall endeavour to shut off our secrets from them by a strong wall and a key. And if by chance this our labour shall not be I sufficiently safeguarded from those idiots who are enemies of all true arts, we shall forbear writing the tenth book, concerning the uses of those which precede it, so that we may not give the children's meat to the dogs. Nevertheless, the other nine will be sufficiently understood by our own disciples.

And, to speak more plainly of these matters, it must be known that in this treatise on the microcosm are proved and demonstrated all those points which it contains, which also embrace medicine, as well as those matters which are interconnected therewith. The subject of the microcosm is bound up with medicine and ruled by it, following it none otherwise than a bridled horse follows him who leads it, or a mad dog bound with chains. In this way I understand that medicine attracts Nature and everything that has life. Herein three things meet us, which shew by what forces they are filled and produced. Firstly, in what way the five senses are assisted by the mysteries of Nature, though those senses do not proceed from Nature, nor spring naturally as a herb from its seed, since there is no material which produces them. Secondly, the mobility of the body is to be considered : whence it proceeds, by what power it is moved and exercised, and in what manner it is ministered to. Thirdly, there must be a knowledge of all the forces in the body, and what forces apply to each member, and are transmuted according to the same nature as the particular limb, when originally they are identical in Nature.

First, then, we will speak of these senses : sight, hearing, touch, taste, and smell. The following example teaches us. The eyes have a material substance, of which they are composed, as it is handed down in the composition of the body. So of the other senses. But vision itself does not proceed from the same source as the eye ; nor the hearing from sound, or from the same source as the ears ; nor touch from flesh, nor taste from the tongue, nor smell from the nostrils, any more than reason proceeds from the brain'; but these are the bodily instruments, or rather the envelopes in which the senses are born. For it must not be understood that these senses depend solely on the favourof God, in the sense that they do not belong to the nature of man, but are infused solely by the grace of God above and beyond all Nature, to the end that, if one were born blind, the mighty works of God might be made known to us. We must not think so in this case. For the abovementioned senses have each their own body, imperceptible, impalpable, just as the root of the body, on the other hand, exists in a tangible form. For man is made up of two portions, that is to say, of a material and a spiritual body. Matter gives the body, the blood, the flesh ; but spirit gives hearing, sight, feeling, touch, and taste. When, therefore, a man is born deaf, this happens from a defect of the domicile in which hearing should be quartered. For the spiritual body does not complete its work in a situation which is badly disposed.

Herein, then, are recognised the mighty things of God, that there are two bodies, an eternal and a corporeal, enclosed in one, as is made clear in the Generation of Men.* Medicine acts upon the house by purging it, so that the spiritual body may be able to perfect its actions therein, like civet in a pure and uncontaminated casket. Coming next to the power of motion in the body, let us inquire whence it is produced and has its origin, that is, how the body unites itself to the medicine so that the faculty of motion is increased. The matter is thus to be understood. Everything that lives has its own motion from Nature. This is * The treatise De Generatione Hominis^ to which reference is here made, appears to he fragmentary in character. It regards the generation of all growing things as twofold — one where the nature and the semen are contained in a single essence, the other where the essence of the nature exists without the semen. In man it recognises the existence of four complexions, and it distinguishes between the outward and the interior man. Men, as regards their mortal part, are nothing but mere cattle. There is, however, an internal man wherein there is no nature of the animal, and to consider him in this his true nature must be counted among the highest branches of philosophy. There is an immortal as well as a corruptible body of man, and it is in this, by the infusion of God's power, that reason, discernment, wisdom, doctrine, art, and generally whatsoever is above mortality, do alone inhere. Man, therefore, endowed with wisdom and subtlety, can emerge from his external body. All wisdom and intelligence which man enjoys is eternal with this body, and man the interior can live after another manner than can man the outer. This internal man is illustrated and clothed upon with truth for ever.

sufficiently proved of itself so far as natural motion is concerned. But the motion of which we think may be described as that which springs from the will, as, for example, in lifting the arm one may ask how this is done, when I do not see any instrument by which I influence it ; but that takes place which I desire to take place. So one must judge with leaping, walking, running, and other matters which occur in opposition to, or outside of, natural motion. They have their origin in this, that intention, a powerful mistress, exists above my notions in the following manner. The intention or imagination kindles the vegetative faculty as the fire kindles wood— as we describe more particularly in our treatise on the Imagination.* Nowhere is it more powerful to fulfil its operations than in its own body where it exists and lives. So, in every body, nothing is more easily kindled than the vegetative soul, because it runs and walks by itself and is disposed for this very purpose. For, even as a hidden or buried fire blazes forth so soon as it is exposed and catches the air, so my mind is intent upon seeing something. I cannot with my hands direct my eyes whither I will ; but my imagination turns them whithersoever it is my pleasure to look. So, too, as to my motion must it be judged. If I desire to advance and arbitrarily propose this to myself, at once my body is directed to one or the other place fixed on by myself. And the more this is impressed on me by my imagination and thought, the more quickly I run. In this way. Imagination is the motive-power of my running. None otherwise does medicine purify those bodies in which there is a spiritual element, whence it happens that their motion is more easily perfected.

Thirdly, it must be understood that in the body a distribution is made over all the members ot everything which is presented to it, either without or within. In this distribution a change takes place by which things are modified, so that one part subserves the constitution of the heart, another accommodates itself to the nature of the brain ; and of the rest in like manner. For the body attracts to itself in two ways, from within and from without. Within, it attracts whatever is taken through the mouth. Externally, it attracts air, « De Virtute Iinaginativa is another treatise which has survived only in a mutilated state. It further insists on the division of man into two bodies, the one visible and the other invisible, but is devoted to the consideration of the second only- The imagination is the mouth of the body which is not visible. It is also the sun of man which acts within its own sphere after the manner of the celestial luminary. It irradiates the earth, which is man, just as the material sun shines upon the material world. As the one operates corporeally, so works the other, after a parallel manner, spuitually. And as the sun sends its force on a spot which it shines upon, so also the imagination, like a star, bursts upon the thing which it affects. Nor are all things posited in heat and cold only, but in every operation.

As the sun works corporeally and effects this or that, so also the imagination, by giving fire and fuel, effects all things which the sim effects, not that it has need of instruments, but that it makes those things with which it burns. Consider the matter as follows : He who wishes to burn anything needs flint, fire, fuel, brimstone, a candle, etc., and so he obtains fire ; but if the sun seeks to burn, it requires none of these things, doing all things together and at once, no one beholding its steel. Such also is the imagination. It tinges and paints its own surface, but no one sees its pencil, ceruse, or pigments ; all things take place with it at once, just as fire from the sun bursts forth without any corporeal instrument. Let no one, therefore, be surprised that' from the imagination corporeal works should proceed, since similar results are manifest with other things. The whole heaven, indeed, is nothing else but an imagination. Heaven works in man, stirs up pests, fevers, and other things, but it does not produce these by corporeal instruments, but after the same manner that the sun burns. The sun, indeed, is of one power only, the moon of one power only, and every separate star is of one power only. Man, however, is altogether a star. Evei>"as he imagines himself to be, such he is, and he is that also which he imagines. If he imagines fire, there results fire ; if war, there ensues war ; and so on in like manner. This is the whole reason why the imagination is in itself a complete sun.

earth, water, and fire. Thus, then, the subject is to be arranged and defined. Those matters which are received from within need not be described. They are known by the foundation of our nature, what they are which are distributed, and we shall speak subsequently as to their division. But, externally, one must understand whatever is necessary to itself the body attracts from the four elements. Unless this were done the internal nutriment would not suffice to sustain the life of man. For instance, moisture, not existing constitutionally in the body, is extracted by the body itself from water, whence it happens that if one stands or sits in water, it is not necessary that he satisfies his thirst from without. It does not, indeed, take place in the same way that heat is extinguished by water, like fire ; but the internal heat attracts to itself the moisture from without, and imbibes it just as though it were from within. Hence it happens that in the Alps cattle are able to remain the whole summer without drinking ; the air is drink for them, or supplies its place : and the same should be judged with regard to man.

The nature of man, too, may be sustained in the absence of food, if the feet are planted in the earth. Thus we have seen a man who lived six months without food and was sustained only by this method : he wore a clod of earth on his stomach, and, when it got dry, took a new and fresh one. He declared that during the whole of that time he never felt hungry. The cause of this we shew in the treatise on the Appetite of Nature.* So, in the matter of medicine, we have seen a man sustain himself for many years by the quintessence of gold, taking each day scarcely half a scruple of it. In the same way, there have been many others who for so long as twenty years ate nothing, as I remember to have seen in our times. This was by some attributed to the piety and goodness of the persons themselves, or even to God, which idea we would be the last to impugn or to criticise. But this, nevertheless, is an operation of Nature ; insomuch that sorrow and mental despondency take away hunger and thirst to such an extent that the body can sustain itself for many years by its own power of attraction. So, then, food and drink are not thus arranged that it is absolutely necessary we should eat bread or meats, or drink wine or water, but we are able to sustain our life on air and on clods of earth ;

and whatever is appointed for food, we should beheve is so appointed that we should taste and try it, as we shall shew more at length in the " Monarchy of God."t Let us, however, concede this point — that on account of our labours and such things, it cannot be that we do without temporal and bodily food, and that for many causes. Wherefore food was ordained for this purpose, just as medicine was against diseases.

We will make a distinction of things entering into the body after the following fashion, that they are distributed through every part of it none otherwise than as if ardent wine be poured into water. The water acquires * There is no treatise extant on tiie Appetite of Nahtre. t Thiere is alio no treatise extant under the title of The Monarchy of God. The Aurora of the Philosophers ia the Mouarchla of Paracelsus^ but, as will be seen, it is wholly chemical. The Archidoxies of Theophrastus Paracelsus. g the odour of the wine because the wine is distributed through its whole volume ; and, in the same way, when ink is poured into wine the whole of the wine is thereby blackened. So, too, in the human body, the vital moisture immediately diffuses whatever is received, and more quickly than in the examples we have cited. But under what form the substance received becomes transmuted depends | entirely on the nature of the members that receive it, just as if bread be \ conveyed into a man it becomes the flesh of a man, if into a fish the flesh of a | fish, and so on. In the same way, it must be understood that the substances ; received are transmuted by the natural power of the members, and are appropriated according to the nature of the parts which take them up. A like judgment must be passed upon medicines, namely, that they are transmuted into members according to the properties of those members.

For the limbs gain their own force and virtue from the substance of medicines peculiar to themselves, according to the good or bad dispersion of them, and according as the medicine itself was subtle or gross. This is the case with the quintessence ; its transmutation will be stronger and more effectual. But if it be thick it remains the same, just as a picture acquires its tint, its beauty, or its deformity from its colours, and if these be more vivid it will be the same. Wherefore, in order that we may have experience of like matters to fall back upon in those things which happen to us, and that we may lay them up in our memory, so as to have them ready in case of need, we will write these nine books, keeping the tenth shut up in our own brain on account of the thankless idiots. Nevertheless, to our own disciples, these things shall be made sufficiently clear.

And let no one wonder at the school of our learning. Though it be contrary to the courses and methods of the ancients, still it is firmly based on experience, which is mistress of all things, and by which all arts should be proved. The End of the Prologue and of the First Book of the Archidoxies ON the Microcosm, out of the Theophrastia.

From the Theophrastia of Paracelsus Theophrastus. Concerning the Separations of the Elements.* BEFORE we approach a description of the separations of the elements, we shall explain this separation, for the greater and clearer understanding thereof, seeing that certain matters written about the generation of things are not altogether consonant with the separations of the elements. For every matter is more readily brought to its appropriate end, where mature and intellectual consideration is given beforehand as to what its end may be. Thence the practice becomes clearer. We say, then, that the four elements exist together in all things, and out of them arises to every one of these things its predestined condition. In this way you may understand how it comes about that these four elements, differing so widely from one another, are able to agree and coexist without mutual destruction. Whereas the mixture of the elements is united and strengthened by predestination, it results that no weight is taken account of in them, but the power of one is greater than of another ; by which, indeed, it is understood that in the digest and ferment of the predestination, that which is strongest will preponderate and conquer and subdue the other elements. In this way, the remaining three elements cannot attain their perfection, but stand related to that perfect element as

* The light of Nature teaches that God has separated and divided everything, so that it can exist by itself. Thus are separated light and darkness without any mutual damage, as day and night prove. Moreover, He has also separated the metals, each into its property. Thus, gold has its vein, iron has its minera, silver has its brilliancy. Lastly, every metal has its proper domicile. Moreover, He has separated from one another the marcasites and the genera of salts ; in the same manner also summer and winter, elements, herbs, fruits, and every growing thing, so that we hence see how God has created various species from a single Iliaster, while the species of his workshop surpass all the number of the sands. He has so adorned heaven and earth that what they contain can never be sufficiently recognised and considered. — Dc Balneis Piperinis^ c. i. The philosophy of separation in preparing specifics is thus developed in treating of the cure of ulcers. You must also understand concerning separation that there is nothing so noxious but that it has its peculiar use, like the spider, which in addition to its venom possesses a marvellous power for curing all chronic fevers. Good and bad are equally necessary in the constitution of our arcanum, for both the venom and the antidote, the sweet and the bitter, are in the body. Further, it has been proved that all colours and all savours exist in the body.

Inasmuch as there exist three colours in Saturn— yellow, white, and red ; in Mars also three— purple, red, and black ; notwithstanding neither Saturn nor Mars are a colour. Thus we must judge it to be the case with the colours of Salts by means of separation ; and just as the redness of Saturn tinges with a red and the yellow with a yellow colour, by virtue of separation, similarly, alumen works as alumen and salt as salt in ulcers. Concerning the wonders of separation it should be remembered what happens concerning vinegar. Who would judge by his senses that vinegar was present in uncorrupted wine? Nevertheless, no one can doubt that it is there. Similarly in Venus there is vitriol. Indeed, Venus herself is vitriol, and by separation can be reduced into vitriol. Yet no one would rightly say that Venus was vitriol. Wherefore we must judge concerning separation that it is of the form but not of the species, as in the conversion of Venus into a 5&'it.—Chir7irgia Mngna^ Part III., Lib. IV.

The Archidoxies of Theophrastus Paracelsus. ii the light matter in wood. Wherefore they are not to be called elements, since they are not all perfect, but only one. When, therefore, we speak of the four elements, which finally exist in all things, we are not to understand definitely so that there are four perfect elements therein, but that there is only one such finished element, the rest remaining imperfect through the potency of that excelling element. Hence it happens that they are able to meet and coexist, because in three of them there is no perfection. On which account, too, no corruption can prevail by reason of their contrarieties. Moreover, that an element is predominant in one kind arises from the fact that it is hereto predestinated. Hence no corruption or confusion can accrue, as we lay it down in our treatise on Generations.* Since, then, there is only one element specially present in everything, it avails not to seek the four elements in things, seeing that three of these elements are not in a state of perfection. In a word, we must understand that the four elements are in all things, but not actually four complications. The matter stands thus : A substance contains water, and then it is nenufar. Besides this element there exists in it no earth, air, or fire. There is no appearance of heat or dryness in it. It has no peculiar operation ; but the predestination thereof is water ; and the element of water is the only one under which is no dryness nor heat, according to its congenital nature. Though matters be thus, however, yet notwithstanding the three elements are involved in it, still the things have not their origin in those three elements which are not produced in a perfect state, nor have they beginning or aid from them, but from that predestinated element which is united to and impressed upon that particular kind.

Now, although this is at variance with the vulgar philosophy, namely, that one predestinated element has of its own nature the other three elements cohering with it, still it is credible that the element and the substance differ the one from the other. It may be understood thus : the substance is not from that element which gives thereto its special tinge and elementary form ; nor, again, are these elements from the substance, but they agree at the same time uniformly, as the body and soul agree. But now every body, as for example of some growing thing, has its own conformation ; so has the element. Although the element itself is not visible in the body of the growing thing, or tangible, or demonstrable, because the element is stronger, by reason of its subtlety, and subdues the other elements of the growing thing. They are all, however, in the body, but imperceptibly, just as when water is mixed with vinegar the water becomes like the vinegar ; and although the vinegar shall have changed the whole essence of the water, still the complexion of the water remains unchanged, nor does it on that account become * Both from the text and the notes of this translation the reader will see that there are several treatises by Paracelsus on Generations of various kinds, not excepting some fragments upon the generation of fools, who appear, in the days of Paracelsus, to have abounded in the high places of science and religion. The reference above may be either to the Generation 0/ the Elements or to the first book Concerning the Nature of Things.

vinegar, but remains water as it was before. And although it does not display the properties of water, yet it does not follow that it does not still possess those properties. In these propositions we wish to make it clear in what way the separations of the elements are to be brought about, concerning which two methods of practice need to be understood. One is that with which agrees the separation of the predestined element, and this we shall elucidate in our treatise on the Quintessence. The other is that to which belong the four substantial elements in growing things. By this it is understood that the Quintessence exists as a predestined element, and that it cannot be separated from itself, but only from the three elements, as follows in the treatise on the Quintessence. But when we speak of the separations of the four elements, we understand those four which are essentially in the body. Hence have arisen various errors, because the four elements have been sought in the predestined element, and also in addition the Quintessence, which cannot in any way come to pass. Moreover, it must be known when the elements of bodies are to be separated, that one exists as fire, another as water, a third is like air, and a fourth like earth, according to their complications, because elements sometimes appear with their own forms, and at other times with complications, for example, water as water, air as air, earth as earth, and fire as fire.

These matters must be subtly understood, and this can be done by means of a similitude, if they are taken for the union of the elements not visibly or in act, or according to the element of fire, but as the environment is warm and dry like fire. In this way its own nature, essence, and condition is assigned to each element, without any breach of propriety. For it is not supposed, because any particular herb is especially warm, as the nettle, that on this account it contains within itself more fire, but rather it is supposed that its own Quintessence is warmer than the Quintessence of the chamomile, which, indeed, has less heat. But the elements of a body receive less or more from their own substance, as, for instance, wood contains within itself more fire than herbs do ; and, in like manner, stones have in them more dryness and earth than resins have. Note, also, in like manner, that the bulk and quantity of degree in a Quintessence arises from the predestined element. And the intensity of degree in bodily elements springs out of the appearance of the substance which is unlike.

But we must come to the practice of separating bodily elements from all other things, and this is twofold. One, indeed, teaches us to draw out the three elements from the pure elements as from burning fire, from invisible air, from true earth, and in like manner from natural water, which have not an origin similar to the preceding ones. Another method of practice is with those things out of which these four elements exist, as we have said above, with such difference, however, that this exhibits more of the element of fire, of water, of earth, or of air, with a likeness to the form of the essential elements. When they have been separated in this way they can never be further dissolved, for instance, it is impossible that they should be corrupted beyond their complexions. It must also be considered that the elements are found by separation to be formally like the essential elements. For air appears like air ; and the same cannot in any way be enclosed, as some falsely think, for this reason, because at once, in the moment of separation, it levitates itself, and sometimes bursts forth as wind, and ascends sometimes with the water, sometimes with the earth, and at other times with the fire. And, indeed, this levitation or elevation in the air is very wonderful. Just as if the air were to be separated from the essential element of water, it would be done by boiling. When this begins to take place the air is soon separated from the water, carries off with itself the very light substance of the water, and in proportion as the water is diminished, so the air itself decreases according to its proportion and quantity.

And it must be remarked here that no one of the elements can be conceived or had without air, though of the rest one can be had without another. We do not, therefore, undertake the task of separating the air, since it is in the other three elements, just as life is in the body. For when it is separated from the body all things perish, as we clearly shew in the following practical treatise on separations. Four methods must be considered at this point ; one, indeed, in watery bodies, that is, in herbs, which have more water than any of the other elements. A second is in fiery bodies, such as woods, resins, oils, roots, and the like, which contain within themselves more of the fiery substance than of others. A third is to be understood of earthy bodies, which are stones, clays, and earths. The fourth is airy, and this is in all the other three, as we have mentioned. In like manner, also, concerning the pure elements, there are just so many ways to be considered, in the same manner as has been said above concerning the four preceding. Hence it is easy to learn what the elements are, and how they are to be separated. And among these the separations of the metals first meet us, wherein there are peculiar predestined virtues which are wanting in the other elements. For, although all the elements are alike in form, in heat, in cold, in moisture, and in dryness, still, the dryness or damp, or heat or cold, is not the same in one as in another. In some it is appropriative, but in others specific ; and this in various ways, as in each kind they are produced peculiarly and essentially, since no kind of the elements is precisely like another in its properties.

So, also, it must be laid down with regard to the separation of marchasites, which differ from other substances both in the practice and in their elementary nature. For every kind is disposed in a particular separation, and must be dealt with in a special way. Stones and gems must demonstrate their elements afterwards, since they appear in no way similar to the others. Then, too, salts exist in a peculiar and most excellent nature, with more abundant properties than appear in other substances. There is also a diff^erent essence in herbs, which in no way agree with minerals, nor can they be alike so far as relates to their nature. Moreover, the property of woods, of fruits, of barks, and the like, is peculiar ; so, too, of flesh, of drinks, and all comestibles, and of things not good or pure, but bad and impure, which have to be separated into their elements. Of that separation concerning which we think, two methods are found. One consists of the separation of any element confined by itself in a peculiar vessel, without the corruption of its own forces, the air excepted. There is another method of the separation of the pure from the impure from among the four elements, namely, in the following way. After the elements have been separated, that is to say, one from the other, they have still a dense substance ; and, on this account, there follows another similar separation of the already separated elements.

Now, we purpose to make clear the practical method in all these cases. For in the first place it must be known that the quintessence of things is to be separated and extracted in this way, because, indeed, the elements of bodies in the nature of a quintessence are not subdued but are left with them. So it is able to tinge these elements more strongly or more lightly. Hence it comes to be understood that the forces in the elements do not perish when the predestined element, that is, the quintessence, is extracted ; for this itself is elemental and separable so far as relates to its elementary form, but not as to diverse natures, as is clear from the treatise on the quintessence.

By separations of this kind all elemental infirmities can be cured by one simple method, namely, if the one set of predestinations oppose the other, as we have laid it down in the treatise on predestinations. In these words we have sufficiently unfolded the initial stage of separations. Wherefore we can now speed on to the practice of them ; and here there is a tenfold variety : one of metals ; a second of marchasites ; a third of stones ; a fourth of oleaginous matters ; a fifth of resins ; a sixth of herbs ; a seventh of flesh ; an eighth of juices ; a ninth of vitreous substances ; and a tenth of fixed things. For these separations of the elements three methods are adopted : one by distillations ; a second by calcinations ; and the third by sublimations. In these are comprised all the exercises, as the application of the hands to the fire, the labour, and other necessary things which will be specified in the following pages. The End of the Second Book of the Archidoxies and of the First Part concerning the Separation of the Elements.

From the Theophrastia of Paracelsus the Great. On the Separations of the Elements from Metals. FOR the separation of the elements from metals there is need of the best instruments, of labour, of diligence, together with experience of the art and adaptation of the hands to this work. Take salt nitre, vitriol, and alum, in equal parts, which you will distil into aqua tortis. Pour this water again on its faeces, and distil it again in glass. In this aqua fortis clarify silver, and afterwards dissolve in it sal ammoniac. Having done this, take a metal reduced into thin plates in the same way, that is, in the same water. Afterwards separate it by the balneum Manse, pour it on again, and repeat this until there be found at the bottom an oil, namely, from the Sun, or gold, of a light red colour ; of the Moon, a light blue ; of Mars, red and very dark ; of Mercury, white ; of Saturn, livid and leaden ; of Venus, bright green ; and of Jupiter, yellow. All metals are not thus reduced to an oil, except those which have been previously prepared. For instance. Mercury must be sublimated ; Saturn calcined ; Venus florified ; Iron must be reduced to a crocus ; Jupiter must be reverberated ; but the Sun and Moon easily yield themselves.

After that the metals have been in this way reduced to a liquid substance, and have disposed themselves to a disunion of their elements — which cannot be done in a metallic nature, seeing that everything must be previously prepared for the use to which it is adapted — afterwards add to one part of this oil two parts of fresh aqua fortis, and when it is enclosed in glass of the best quality, set it in horse-dung for a month. After that, distil it entirely with a slow fire, that the matter may be condensed at the bottom. And if the aqua fortis which ascends be distilled by a bath in this manner, you will find two elements together. But the same elements will not be left by all metals alike. For from gold there remain in the bath earth and water ; but air is in all the other three, and the element of fire remains at the bottom, because the substance and the tangibility of gold have been coagulated by the fire ; therefore, the substance will agree in its substantiaUty. From the Moon there will remain at the bottom the element of water, and in the bath the elements of

earth and fire. For from the cold and the moisture is produced the substance and corporality of the Moon, which is, indeed, of a fixed nature, and cannot be elevated. From Mercury there remains fire at the bottom, and earth and water are elevated upwards. From Venus there also remains fire, and both, that is to say, earth and water, remain in the bath. From Saturn there remains the element of earth at the bottom, while fire and water are held in the bath. From Jupiter air remains at the bottom, while fire, water, and earth are elevated therefrom. So it must be noticed that in the case of Jupiter the air supplies a body, and in the case of no other metal. And of this, although some part ascends together with it and remains mixed inseparably with the other three elements, still it is not corporeal air, but adheres to, and concurs with, the others, and is inseparable from them. And now, it must be remarked that the residuum, that is, the corporeal element which remained at the bottom, must be reduced into an oil by means of the bath with fresh aqua fortis. So, this element will be perfected, and you will keep it for one part. The rest yovi will separate by means of a bath in this way. Place them in sand, and press them gently. Then, first of all, the water will be elevated, and will escape ;

afterwards the fire, for it is known by the colour when these two remain. But, if the elements of earth and water should have remained, the water will ascend first, and afterwards the earth. But if it should be earth and fire, the earth is elevated first and the fire afterwards. If water, fire, and earth be together, the water will first ascend, then afterwards the fire, and last of all the earth. These elements can be so kept in their respective glasses, each according to its own nature \ as, for example, from the Sun, the warm and the dry, without any other property ; in like manner the cold and the moist, and the cold and the dry. So, also, must it be understood of the others. It must not be forgotten that the corrosive nature of the aquafortis must be extracted as we have handed down in our book on the Quintessence.

Concerning the Separations of the Elements out of Marchasites. Having previously set down the separations of the elements out of metals, it remains that we come to those which can be produced out of marchasites, and that we shew what they are. Take of marchasite, in whatever form you please, whether bismuth or talc, or cobalt, granite, or any other, one pound ; of salt nitre the same. Beat them very small, and, burning them together, distil by means of an alembic without a cucurbite, and keep whatever liquid ascends. But that which remains at the bottom, let this, when ground down, be resolved into a water with aqua fortis. Hereupon pour the water previously collected, and distil it into an oil, as before directed in the case of metals. By the same process, too, you shall separate the elements. So, the golden marchasite is to be understood as gold, the silver as the Moon, bismuth as lead, zinc as copper, talc as Jupiter, cobalt as iron. Let these directions suffice for the separation of marchasites in every kind. Concerning the Separation of the Elements from Stones. The separation of the elements of stones or gems comes to be understood in the following way. Take a stone well ground, to which add twice the quantity of live sulphur, and, when all is well mixed, put it in a luted pot into an Athanor for four hours, so that the sulphur shall be entirely consumed.

Afterwards, let what remains be washed from the dregs and the sulphur, and dried. Let the stony calx be also put into aqua fortis and proceeded with as we have already laid down concerning the metals. Stones, too, are compared with metals ; as, for instance, clear gems which are not white or tawny are compared with gold. White, coerulean, or grey, with silver or the Moon ; and afterwards the commoner stones with the other metals, as alabaster with Saturn, marble with iron, flint with Jupiter ; but dulech with Mercury.

Concerning the Separation of the Elements from Oleaginous All oils, woods, roots, seeds, fruits, and similar things, which have a combustible nature, and one fit for burning, are considered oleaginous ; and the separation of them is twofold, namely, that of the oleaginous substances and that of the pure oils. The Separation of the Oleaginous Substances is as follows : Take such a body, pounded, ground, or reduced to fragments in whatever way you can, wrap it up in linen, fasten it, and place it in horse-dung until it shall be entirely putrefied, which happens sooner in one case than in another. When it is putrefied let it be placed in a cucurbite, and on it let there be poured so much common hot water as may exceed four fingers broad ; then let there be distilled in sand all that can ascend. For all the elements ascend except the earth itself, which you will know by the colours ; nevertheless, let the hot water first ascend, afterwards the air, next the water, lastly the fire, and the earth will remain at the bottom. Of the pure oils, however, it must be understood that these do not require putrefactions, but they must be distilled alone and without additions. Afterwards their elements, as it has been said above of others, must be separated, and these are discerned by their own colours. None otherwise with resins of liquid substance must it be done, such as pitch, resin turpentine, gum, and the like. But the corporeal resins which exist, such as sulphur, must be prepared in the following manner.

Concerning the Separation of the Elements in Corporeal Resins. Take sulphur very minutely ground ; let this be cooked to hepatic sulphur in a double quantity of linseed oil ; let it be shut up in a vessel and place it to VOL II, C putrefy in horse-dung for a space of four weeks. Afterwards let it be distilled in an alembic slowly over a naked fire. The air and the water first ascend, with different and pale colours. Then, the heat being increased, the fire ascends and the earth remains at the bottom. The colours appear pure ; the air yellow ; the water like thick milk, so much so that it can scarcely be distinguished from milk ; the fire like a burning ruby, with transparency and with all the fiery signs ; but the earth is altogether black and burnt. The four elements having been thus separated, every one is perfect in its own elemental complexion, and without any admixture, as has been said above. Concerning the Separation of the Elements from Herbs. So, too, in herbs, the element of water is principally contained when they are cold ; but if they are airy, then that element predominates. In like manner must it be understood of fire. The separation of those elements is as follows :

Take sage, and bruise its leaves. After this place it for putrefaction, as aforesaid. Then you will distil it by means of a venter equinus, and the element of fire will ascend first so long as the colours are unchanged and the thickness of the water. Afterwards the earth will succeed, and some part of it will remain at the bottom, which part, indeed, is fixed. Distil this water in the sun six days, and afterwards place it in a bath. Then the element of the water will ascend first. It is very minute, and is distinguished by the taste. After the colour changes the element of fire ascends, until the taste, too, is altered. Then at last a part of the earth is elevated, yet it is a very small portion, which, being mixed with air, is found at the bottom. In the same way it must be understood of airy and watery herbs, of which the air ascends first, afterwards the water, and lastly follows the fire, according to the process laid down concerning sage. Concerning the Separation of the Elements from Fleshly The separation of the elements from fleshly bodies, and from those which live with blood, comes to be understood thus, because the predominating element in them is more copious and is generally found last of all ; as, for instance, water in fishes, fire in worms, and air in edible flesh are the principal elements, as we describe in our treatise on the generation of animals.*

The Separation of the Elements from Fishes is as follows : — Putrefy the fishes perfectly. Then distil by means of the venter equinus, and a good deal of water ascends. You will renew this putrefaction and distillation, and increase it until no more water rises. Afterwards distil what remains in sand ; then at length the fire ascends in the form of oil, but the * This treatise must also be included in the long catalogue of the missing works of Paracelsus. But many references to the generations of animals will be found in the present translation. earth remains at the bottom. Thus the whole substance of the fishes is separated into its elements. One need take no account of the fats and the marrows, but must suppose that everything is separated by the putrefaction, and divided into its elements. In the same way is it to be understood of worms, except that there comes forth from them not only water but more fire, unless they are aquatic worms, as serpents ; in the distillation of which more wonderful things occur than it is possible to say. Of edible animals, too, it must be understood in the same way, of such, that is, as respectively disclose their elements by separation.

Concerning the Separation of the Elements from Watery For the separation into their elements of juicy and watery bodies, and of those which have the form of wateriness, as urine, dung, water, and the like, note the following process : — Take urine and thoroughly distil it. Water, air, and earth will ascend together, but the fire remains at the bottom. Afterwards mix all together and distil again four times after this manner ; and at the fourth distillation the water will ascend first, then the air and the fire, but the earth remains at the bottom. Then take the air and the fire in a separate vessel, which put in a cold place, and there will be congealed certain icicles, which are the element of fire. Although this congelation will take place in the course of distillation, still it will do so more readily in the cold. Concerning the Separation of the Elements out of Water. Make the water boil by means of a dung-heap, and the earth itself sinks to the bottom. Putrefy at the proper time that which ascends, and let it afterwards be distilled by a bath. Then the water will ascend first, and afterwards the fire. Dung, vitriol, tartar, and similar juices, as alum, salts, and other substances of that kind, are to be distilled in ashes, with such an amount of heat and for so long a time, until they cease to rise, and the water and air have ascended, while the earth has remained at the bottom.

Afterwards, by means of the heat, the fire will ascend. And in this place it is to be remarked that although the four elements have been separated, there remain still in the earth four occult elements, as though fixed. From vitriol remains a caput mortuum, which sublimate with sal ammoniac, and there will issue forth an oil, in which are water and fire, and the earth itself remains in substance. Separate those things which have ascended, and again there will ascend water, while the fire will remain at the bottom. So also must it be understood of tartar and of salts. And although there are in existence additional separations of liquids, yet we shall discuss them more amply when speaking of Transmutations. It must, however, be remembered that there are more elements in a corrosive earth than in ashes. Therefore, the

separation must be made by sublimation, as we shall shew. Concerning the Separation of the Elements from Glasses and those Substances which are of the Nature of Glass. As we lay down above concerning the resolutions of marchasites, so is it to be in like manner understood in this place concerning the glasses : namely, the principal consideration is that they are calcined with sulphur as stones are, then washed away with saltpetre and aqua fortis, and furthermore, as we have before made clear. Their elements also are recognised by the colours in the distillations, not as they shew themselves to the eye ; and this is the sum and substance of what we have to say concerning them. Concerning the Separation of the Elements in Fixed Substances. The separation of the elements in fixed substances is brought about by sublimation, as we teach concerning salts and liquids ; with this difference, however, that these are to be calcined with salt nitre, and afterwards to be sublimated. And although there are many other things which are not set down in this place, nevertheless it is to be understood that the separations of all substances should be made in the ten ways already described. Furthermore, concerning the separation of the four elements, it is to be remarked that each of them can be again separated ; for example, fire as fire, air as air, water as water, earth as earth, as follows hereafter concerning the respective separations of them.

Concerning the Separation of Fire. It should be known that from the element of fire, the four elements may be separated in this way. When the fire is burning most violently, or ascends, take it in a receptacle or vessel perfectly closed, and place it in horse-dung for a month. Then you will find in that one element four elements, which, when you have opened the vessel, put into a receiver. Thus the vapour or air will mount into the vessel that receives it. Afterwards, distil that which remains by means of a bath, and the water will thus ascend. Next, by means of ashes, the fire will ascend and the earth will remain at the bottom. What is the force of these elements, and why are they described in this place, we will make more clear in other books. Concerning the Separation of Air. Having received the element of air in a perfect glass vessel, and hermetically sealed it, you must expose and direct it to the sun for the whole of the summer. By circulating, the air is turned into moisture, which increases daily more and more. This quantity you will separate after the following manner. Let it putrefy in horse-dung for four weeks, and afterwards distil it by the bath, like fire. Concerning its potency more is said in another place.

Concerning the Separation of Water. Having- filled a glass brimful, leaving no space empty, seal the vessel hermetically, and place it in a warm sun for a month, so that it may receive a daily and equal heat, and would boil, but it cannot on account of the vessel being full. When the time has elapsed, putrefy it for four weeks. Then open it, and distil it by means of an alembic with four necks. In this way the three elements are separated, and in the bottom will remain the earth of that water. The nature of this is said to possess much virtue in many cases. Concerning the Separation of the Earth. The same process is to be observed with the earth as with the water, save only in the distillation. For this is like that which takes place with fire and is accomplished in the same way. This separation of the elements we have inserted at this point for several causes, because it is very useful, not only in philosophy, but also in medicine. Concerning the separations of the elements, we have thus far written with sufficient fulness. Though much more might be added, it does not appear to be by any means necessary.

Now, we will make clear the separation of the pure from the impure, according to the purpose of our design. This, indeed, is done in the same way as we teach with regard to Arcana and Aurum Potabile ; so it need not be put forward here, though that process from its origin is not altogether identical with that which is laid down concerning Arcana and Magisteries. Nevertheless, I do finally assume the same way by the separation of the elements ; since in this place those elements are separated after each one of them has been purged from the impurities existing therein^ so that no deformity or impediment may arise from them, as might otherwise easily happen. The End of the Third Book of the Archidoxies concerning THE Separations of the Elements.

From the Theophrastia of Paracelsus the Great. WE have before made mention of the quintessence which is in all things. Already, at the beginning of this treatise, it must be understood what this is. The quintessence, then, is a certain matter extracted from all things which Nature has produced, and from everything which has life corporeally in itself, a matter most subtly purged of all impurities and mortality, and separated from all the elements. From this it is evident that the quintessence is, so to say, a nature, a force, a virtue, and a medicine, once, indeed, shut up within things, but now free from any domicile and from all outward incorporation. The same is also the colour, the life, the properties of things. It is a spirit like the spirit of life, but with this difference, that the life-spirit of a thing is permanent, but that of man is mortal. Whence it may be inferred that the quintessence cannot be extracted from the flesh or the blood of man : for this reason, that the spirit of life, which is also the spirit of virtues, dies, and life exists in the soul, not in the material substance. • The Correction of the Quintessejice. The books which have been written by so many previous authors concerning the Quintessence, such as those of Arnoldus de Villa Nova and of Johannes de Rupescissa, whence afterwards, under a pretentious title, was composed the Cxlnm Philosophoriim [not to be identified with the work of Paracelsus which occupies the first place in this translation], contain nothing of any value.

The mere fact that these writings embody a singular and new praxis abundantly demonstrates that their authors have misunderstood the essential nature of diseases, seeing that they have, as it were, devised one form of all diseases, regarding which they have, moreover, invented many marvellous things, adorning their conceptions with monstrous titles, all mere boasting, wherein there is no mention of philosophy, medicine, or astronomy. They are all a mere deluge of absurdities and lies. There can be no doubt that originally most admirable discoveries have been transferred from the chemical art to that of medicine, but the same have been since adulterated by sophistry. For certain people, when they have investigated a chemical preparation, wish to vary it immediately in hundreds of different ways, and thus the truth is foolishly confounded with lies. Now, it should be observed that the severest rebuke which can be given to such impostures is that of paying no attention to promises and to proud titles, and of believing only to that extent which is warranted by good sense and experience. Remedies which require more knowledge of a practical kind than has ever been possessed by monastic pseudo-chemists may, in careless hands, give rise to the most malignant diseases. It may be observed, for example, that the preparations of Mercui-y which are used against Luis Gallica, and, indeed, all remedies adopted in the cure of this disease, cannot be properly prepared without great skill in chemistry.

Pretenders in pharmacy will vainly vaunt such decoctions unless they can compose vitriolated salts, alums, and things similar, by purely chemical artifice, seeing that there are recondite secrets in the remedies which conduce to the cure of Luis Gallica. Yet there is no need to write a new correction ; it is enough to .adhere to the legitimate mode of preparation, giving no faith to the hollow pretences of alchemists. These men certainly promise more than they are ever able to perform ; but this is common to alchemy and not a few other callings, namely, that their professors boast of the harvest before they have finished the sowing. — Chirurgia Magna^ De Impostui-is in Morho Galtico-, Lib. II., c. 13.

For the same reason, animals, too, because they lose their life-spirit, and on that account are altogether mortal, also exhibit no quintessence. For the quintessence is the spirit of a thing, which, indeed, cannot be extracted from things endowed with sensation as it can from those not so endowed. Balm has in itself the spirit of life, which exists as its virtue, as a force, and as a medicine ; and although it be separated from its root, nevertheless, the life and virtues are still in it, and for this cause, that its predestination was fixed. Wherefore the quintessence can be extracted from this, and can be preserved, with its life, without corruption, as being something eternal according to its predestination. If we could in this manner extract the life of our heart without corruption, we should be able to live without doubt, and without the perception of death and diseases. But this cannot be the case ; so from this circumstance death must be looked for by us. When, therefore, the quintessence of things exists as a virtue, the first thing we have to say is in what form this virtue and medicine are in things, after the following manner. Wine contains in itself a great quintessence, by which it has wonderful effects, as is clear. Gall infused into water renders the whole bitter, though the gall is exceeded a hundredfold in quantity by the water. So the very smallest quantity of saffron tinges a vast body of water, and yet the whole of it is not saffron.

Thus, in like manner, must it be laid down with regard to the quintessence, that its quantity is small in wood, in herbs, in stones, and other similar things, lurking there like a guest. The rest is pure natural body, of which we have written in our book on the Separations of the Elements. Nor must it be supposed that the quintessence exists as a fifth element beyond the other four, itself being an element. It is possible that someone may think this essence would be temperate, not cold, not warm, not moist or dry, but this is not the nature of its existence. For there is nothing which exists in this temperature by which it is alienated altogether from the other elements ; but all quintessences have a nature corresponding with the elements. The quintessence of gold corresponds with fire ; that of the Moon with water ; that of Saturn with earth ; and that of Mercury with air.

Now the fact that the quintessence cures all diseases does not arise from temperature, but from an innate property, namely, its great cleanliness and purity, by which, after a wonderful manner, it alters the body into its own purity, and entirely changes it. For as a spot or film, by which it was formerly blinded, is removed from the eye, so also the quintessence purifies the life for man. All natures are not necessarily of one and the same essence one with the other. Nor do those which are fiery on that account manifest the same operations by reason of their complexion ; as, for instance, if anyone should think that the quintessence of Anacardus should have a like and identical operation with the quintessence of gold, because both are fiery, he would be greatly misled, since the predestination and the disposition make a difference of properties. For as every animal contains within itself the life-spirit, yet the same virtue does not exist in each, simply because they all consist of flesh and blood, but one differs from another, as in taste or in virtue, so is it with the quintessence, which does not acquire its virtue from the elements by a simple intellectual process, but from a property existing in the elements, as we lay down in our book on the Generation of Things. Thence it happens that some quintessences are styptic, others narcotic, others attractive, others again somniferous, bitter, sweet, sharp, stupefactive, and some able to renew the body to youth, others to preserve it in health, some purgative, others causing constipation, and so on. Their virtues are innumerable, and although they are not exhausted here, yet they ought to be thoroughly known by physicians.

When, therefore, the quintessence is separated from that which is not the quintessence, as the soul from its body, and itself is taken into the body, what infirmity is able to withstand this so noble, pure, and powerful nature, or to take away our life, save death, which being predestined separates our soul and body, as we teach in our treatise on Life and Death ? In this place it should be equally remarked that each disease requires its own special quintessence, though we tell of some which are adapted to all diseases. How this comes about shall be explained in its proper place. Furthermore, we bear witness that the quintessence of gold exists in very small quantity, and what remains is a leprous body wherein is no sweetness or sourness, and no virtue or power remains save a mixture of the four elements. And this secret ought by no means to escape us, namely, that the elements of themselves, without the quintessence, cannot resist any disease, but are able to effect only this and nothing more, that is, to produce heat or cold without any force : so that if a disease be hot, it is expelled by cold, but not by that kind of cold which is destitute of force, or things made frigid with snow ; since, though, these are sufficiently cold, yet there is no quintessence contained in them by the power whereof the disease might be expelled.

Wherefore the body of gold is powerless of itself ; but its quintessence alone, existing in that body, and also in its elements, supplies the forces hidden therein. So, likewise, in all other things, it is their quintessence alone that cures, heals, and tinges the whole body, just as salt is the best seasoner of any food. The quintessence, therefore, is that which gives colour, whatever it be, and virtue ; and gold when it has lost its colour, at the same time lacks its quintessence. None otherwise must it be understood of metals from which when the colour is taken, they are deprived of their special nature.

In like manner is it with stones and gems ; as, for instance, the quintessence of corals is a certain fatness with a red tint, while the body of them is white. The quintessence of the emerald, too, is a green juice, and the body thereof is also white. None otherwise must we judge of all other stones, namely, that they lose their nature, essence, and qualities when they lose their colours, as we particularly shew in our book on the extractions of them. The same, also, should be understood of herbs, plants, and other growing products. So, too, of flesh and blood, from which no quintessence can be extracted, for reasons already laid down. But, nevertheless, a certain resemblance to a quintessence can be extracted from them by us in the following manner. A morsel of flesh still retains life in itself, because the flesh is yet supplied with all its nature and force. Wherefore there is life in it, which, however, is not true life, but still the life is preserved until putrefaction sets in. So this difference must be noted, whereby dried herbs and the like are to be looked upon in the same way as flesh. That green spirit which is their life has gone from them. Dead things, therefore, can be taken for a dead quintessence, as flesh is able to put forth all its powers from itself, though specially separated as to one part from the body. So, too, with blood and with dried herbs. These, indeed, though they are not living quintessences, none the less demonstrate how a dead quintessence displays some virtues. But metals and stones have in them a perpetual life and essence, and they do not die, but so long as they are metals or stones, so long does their life last. Therefore, they also exhibit perfect quintessences which, in like manner, can be extracted from them.

And now we must see by what method the quintessence is to be extracted. There are many ways indeed : some by additions, as the spirit of wine ; others by balsamites ; some by separations of the elements, and many other processes which we do not here particularise. But by whatsoever method it takes place, the quintessence should not be extracted by the mixture or the addition of incongruous matters ; but the element of the quintessence must be extracted from a separated body, and, in like manner, by that separated body which is extracted. Different methods are found by which the quintessence may be extracted, for instance, by sublimation, by calcination, by strong waters, by corrosives, by sweet things, by sour, and so on, in whatever way it may be possible. And here this is to be taken care of, that everything which shall have been mixed with the quintessence by the necessity of extraction, must again be drawn off from it, so that the quintessence may remain alone, unpolluted, and unmixed with any other things. For it cannot be that the quintessence shall be extracted from metals, more particularly from gold, which cannot be overcome by itself, without exhibiting some appropriate corrosive, which can afterwards again be separated from it. In this way, salt, which was water, is again extracted from water, so that this water is free from salt. And here this consideration comes in, that it is not every corrosive which is adapted for this purpose, because they cannot all of them be separated ;

for if vitriol or alum be mixed with the water, neither of these can be separated from it afterwards without loss or corruption, so that they leave behind them a sharp residuum, for this reason, because each of them is watery, and thus two similar things meet, which ought not to occur in this process. Care must therefore be taken that a watery body be not taken for a watery, or an oily body for an oily, or a

resinous body for a resinous one ; but a contrary ought in every case to separate the quintessence and to extract it, as waters extract the quintessence of oily bodies (which is explained in the case of the metals), and oily substances the quintessence of watery bodies, as we may learn concerning the quintessences of herbs. The corrosives, therefore, after the separation and extraction of the quintessence, must be again separated, and this will be easily done. For oil and water are readily separated, but not so oil from oil ; nor, in like manner, can water be separated from water without admixture ; and if this is left it may cause great damage to the quintessence. For the quintessence ought to be clear and spotless, and collected without the admixture of anything, that it may possess a uniform substance by means of which it can penetrate the whole body. In truth its subtlety and force cannot be probed to the foundation, no more than its origin whence it first proceeded can be fully known. It has many grades : one against fevers, as in the case of opiates ; another against dropsy, as the essence of tartar ; one against apoplexy, as that of gold ; one against epilepsy, as that of vitriol. The number of these is infinite, and incapable of being proved by experiment. Wherefore the greatest care and diligence should be shewn that to every disease its true enemy may be assigned.

In this way Nature will afford help beyond belief, as will be made more clear in what follows. We cannot speak of the grades in the same way as grades are applied to simples in medicine, for this reason that there is no possible comparison between the grades of a quintessence and the grades of simples, nor ought the comparison to be attempted ; but when such gradation is made it is found that the excellence and virtue of one is greater than of another, but not the complexion. For it must not be set down that the quintessence of Anthos is hotter than the quintessence of lavender, or the qumtessence of Venus is drier than that of the Moon ; but the grade of anvthing should be determined by its great and more excellent virtues, namely, after this manner. The quintessence of antimony cures leprosy, and the quintessence of corals cures spasms and contortions. In order to learn, then, which of these occupies the better and higher grade, there can be no other judgment than this, namely, that the quintessence of antimony is higher and more potent, inasmuch as leprosy is a more severe disease than colic and its belongings. According to the property, therefore, which it has against different diseases its grades are considered. This is, moreover, the case in one and the same disease ; for one essence is more powerful than another for curing leprosy. The quintessence of juniper expels it, and the quintessence of amber, the quintessence of antimony, and the quintessence of gold.

Now, although there are these four essences in all which cure leprosy, they do it with a difference, since with regard to the cure thereof they do not occupy the same grade. For the essence of juniper drives away this disease by the extreme purgation and purification which it introduces into the blood, and so consumes the poison that it is not so perceptible. Hence it is reckoned in the first grade of that cure. The quintessence of amber also takes away the poison and

The Archidoxies of Theophrastus Paracelsus. 2"] more. It purifies the lungs, the heart, and the members subject to leprosy ; wherefore, the second grade is assigned to it. The quintessence of antimony, beyond both the virtues already spoken of, also clears the skin, and sharpens and renovates the whole body in a wonderful manner ; so, then, it holds the third rank. But the quintessence of the Sun by itself fulfils each of these tasks, and then takes away from the roots all the symptoms of leprosy, and renovates the body as honey and wax are purged and purified by their honeycomb. For this cause it occupies the fourth rank. In this way the grades of the quintessence can be learnt, and the one distinguished from the other, that is to say, which of them is higher or more excellent than another. Even simples should be known by their properties. For whatever be the property in a simple form, such is the property of their quintessence, not more sluggish, but much stronger and more excellent. But now, moreover, let us learn the differences of quintessences, for some are of great service to the liver by resisting all its diseases, some to the head, others to the reins, some to the lungs, and some to the spleen, and so on. So, too, some operate only on the blood, others on the phlegm, others in melancholy only, others only in cholera, while some others have effect only on the humours, some on the life-spirit, some on the nutritive spirit ;

some operate on the bones, some others on the flesh, some on the marrow, others on the cartilages, some on the arteries ; and there are others which have effect only against certain diseases and against no others, as against paralysis, the falling sickness, contractions, fluxes, dropsy, and so on. Some, also, are found to be narcotics, others anodynes, some soporific, some attractive, purgative, cleansing, flesh-making, strengthening, regenerative, and some stupefying, and the rest.

Some, too, are found which renovate and restore, that is, they transmute the body, the blood, and the flesh. Some are for preserving the continuance of life, some for retaining and preserving youth ; some by means of transmutation, others by quickening. Moreover, this must be understood, that some have a specific form, others an appropriated, others an influential, and others a natural form. In a word, more of their virtues exist than we are able to describe, and their effects in medicine are most wonderful and inscrutable. In different ways it happens that some quintessences render a man who is a hundred years old like one in his twentieth year, and this by their own strength and potency. But what man is able to trace the origin of so great a mystery, or to ascertain from whence the first materials naturally take their rise ? It belongs to our Supreme Creator to make these things so, or to forbear. For who shall teach us, that we may know by what powers the quintessence of antimony throws off' the old hair and makes new hair grow ; why the quintessence of balm destroys the teeth, eradicates the nails of the hands and the feet, and restores new ones ; the quintessence of rebis strips off and renews the skin ; and the quintessence of celandine changes the body and renovates it for the better, as colours renovate a picture ?

There are far more matters than these, which here we omit, and reserve for making clear in their proper chapters. How, then, at length could it be that we should relinquish that noble philosophy and medicine, when Nature affords us such wonderful experiments in and from them ? Of these all the other faculties are destitute, and so take their position nakedly in mere cavil. Why should not this fact delight us that the quintessence of the carline thistle takes force away from one and affords it to another who uses it ; also that the quintessence of gold turns inside out the whole leper, washes him as an intestine is washed in the shambles, and likewise polishes the skin and the scabs and makes a new skin, loosens the organs of the voice, takes away the whole leprous complexion, and makes him as if he had recently been born of his mother. Wherefore we will turn our mind to the making of such quintessences, pointing out the way for the extraction or composition of them- -one for the metals, another for marchasites, another for salts, another for stones and gems, another for burning things, another for growing things, another for spices, another for eatable and drinkable things, all of which, with their belongings, we will endeavour to make clear in a proper series. But it must be noted, in the practice with quintessences, a good knowledge of theory and of natural science is required ; theoretically, that is, of the properties of things with regard to natural diseases. One must not be ignorant that there is a difference between a quintessence, aurum potabile, arcana, magisteries, and other things of that kind ; such as this, for example, that a quintessence cannot be again reduced to its own body, but aurum potabile is easily transmuted again to its metallic body ; so that far more noble virtues exist in a quintessence than in the other things.*

* The distinction which subsists between the quintessence of gold and potable gold is illustrated by the following citation which, though it occurs in an independent treatise, offers only some small variations from a passage in the Ckiritrgiii Magna which has been already given in the note on page 76 of the first volume ; — We have already said that it is scarcely possible for contractions to be cured in any other way than by medicines existing in the supreme grades, such as is potable gold and the like, concerning which we have treated in the larger grades, whence great care must be taken- concerning them, as is stated in the Book about the Quintessence. It is called potable gold so often as it b reduced, together with other spirits and liquors, into a substance which can be drunk. The oil of gold is a golden oil made out of the substance only, saving addition. It is called quintessence of gold when a reddish tinctui'e is extracted therefrom and separated from its body. A virtue, or at least an active force, exists in the tincture. The dose of potable gold is 9 i. , when needed. The dose of golden oil should not exceed ten grains of barley in weight. That of the quintessence should not exceed three similar grains in good water of life, or some other water of equal subtlety. It should be taken morning, noon, and evening, according to the requirements of the medicine, and without the addition of corrosives or corruptives, which can neither alter its nature nor be mixed therewith.

—Z>,?j<-rz^/;(,« cf Potable Gold. Take of potable gold, pulverized and dissolved in salt, J i., with a sufficient quantity of distilled vinegar. Perform successive separations upon the whole by means of distillation till nothing of the acquired savour shall remain. Then take water of life J v., pour them into a pelican, and digest together for a month, when you will have perfect potable gold, the practice of which you must learn from our book on the quintessence. Though it has not been described in glowing colours there is no equal medicine found in this s.g^. — Descriplion of the IVater of Life. Take rolbs. of viiium ardens ; of roses, balm, rosemary, anthos, cheirus, both species of hellebore, marjoram ana m. j. ; of cinnamon, mace, nutmegs, garyophylli, grains of paradise, all peppers, cubebae, ana J ii. ; of the sap of chelidonia, tapsus, balm, ana lib. ss. ; of bean ashes J v. Let all these be mixed and digested together in a pelican for twelve days ; then separate, and use for above ^xtxx%s.— Description of the Oil of the Sun. After the sap has been separated from the gold in the way previously stated, let it boil for fifteen days in the digestive compound which follows. Let it afterwards be separated by the bath, when a thick oil will remain at the bottom, and this is unalloyed gold, which use as above..— Formula of ihe Quintessence. Take as much as you please of gold which has been repurged by royal cement or antimony. Remove its metallic quality, or malleation, by means of the water of salt Wash away the residue with sweet water. Extract its tincture with spirit ofwine. Lastly, elevate the spirit from it

While we thus speak of the quintessence, the difference of one from another should be learnt, and then also what it is in itself. And although we have already sufficiently explained it, nevertheless, practice calls us another way by which also the condition and nature of the quintessence can be found out. For although these do not appear in the form of the quintessence, nor are they produced in the same way, nor do they consist of one element only as the quintessence should, still, none the less, we should judge of the quintessence of these things, which is of more importance than that they should be called a quintessence. It should rather be spoken of as a certain secret and mystery, concerning which more should be written than we have written concerning the quintessence. But since we have made that clear in the books of the Paramirum, we pass it by in this place.* The number of the arcana and of the arts of the mysteries is infinite and inscrutable, and many methods in them are met with worthy the attention of the clearest human intellects. Among these arcana, nevertheless, we here put forward four. Of these arcana the first is the mercury of life, the second is the primal matter, the third is the Philosophers' Stone, and the fourth the tincture. But although these arcana are rather angelical than human to speak of, nevertheless, we shall not shrink from them, but rather we will endeavour to trace out the ways of Nature, and we will arrange that everything which proceeds from Nature

and the quintessence will remain at the bottom. — Constrtiction of the Water of Salt. Take by itself the purest and whitest pounded salt, which is produced by nature without decoction, boiling, or any of those processes by which salt is usually made. Liquefy it several times, pound it very fine, mix it with the juice of raphanum roots, dissolve and distil it, and when a reddish green appears again distil it five times, combining it in equal weights. Dissolve laminated Sol in this liquor till it becomes powder. Let this powder be washed in most limpid water, and distil a sufficient number of times till the salt shall depart from it, which will take place soon, as it does not penetrate the interior nature. When the corrosive has been removed the gold will be found by \\.^^i.— Extraction of the Spirit of Wine. Take one measure of the best natural wine, red in preference to white, place in a capacious circulatory vessel for its better rotation, seal it, plunge it into the sea-bath, and let it boil for forty days. Afterwards pour it into a cucurbite, distil by the cold way till the spirit shall have gone and all signs of it shall cease. So finish. (The process varies from that of the Chirurgia Magna.) After ike sign fias beeji given cease. What follows is the water of life., not spirit ; either is efficacious. Then the sign is double^ one of the spirit and one of the water of life.

Pour out this spirit of wine to the dregs, and in such a way that it floats over the surface to the height of six broad fingers. Close all openings completely with glass. Digest for thirty days, during which time the tincture enters the spirit. At the bottom there remains a white powder. Separate by art, and let the powder melt. Hence there is produced an aqueous metal or metallic water. Let the spirit evaporate, as we are taught by alchemy, and a sap resembling liquor remains at the bottom. Graduate this four times in a retort adapted to the quantity of the matter. This is performed by elevation, for it renders such like substances subtle, though it permits not the same to be developed beyond the fifth essence.— i?f ContracturiSy Tract IL, c. 2. Among other uses of potable gold, it is a tonic for the heart which is so eflScacious that it is affirmed by Paracelsus to prevent all injury befalling that organ. Of like virtue is the liquor of gold and the substance of pearls reduced into the form of an oil and balsam. After these are enumerated the essence from the crocus of Mars and corals. The description of the potable gold in this connection is given as follows : Let the cold be calcined into yellowness by the royal cement of Hell and Malch. Then let it be separated from its impurity, and afterwards mixed with circulated water.

Digest for twenty-four hours in a moderate fire, when the oil will flow forth and will float upon the surface of the water. Collect and drink it mixed with water of life. Proceed in the same way with pearls, only adding calx of chelidonia, and confine by means of distilled vinegar until they pass oflf into liquor. Proceed also in like manner with corals, dissolving them in vinum ardens mixed with Hell. Remove the vinum ardens from the putrefaction and you will have the liquor of coral. There are also other essences, as of crocus, chelidonia, mace, cesium, balm, etc, which are suitable for other complaints and affections of the heart, and some of which will fill the old, infirm, melancholy, and depressed with the greatest joy.—De Viribus Mejnbrornm.^ Lib. n.,c. 2.

• The reference here made is too obscure for verification. In the large literature of the Paramirum and its connected treatises, there are many observations upon arcana and mysteries, though few passages deal actually with the quintessence. Whatsoever is of importance has been embodied in this translation as notes to the text. That section of the present volume which is devoted to Alchemy as the fourth column of medicine may also be consulted in this connection, as it is a treatise derivecl from the Paramiruni. shall be capable of being naturally understood. Concerning the Mercury of Life, therefore, we profess that it is not a quintessence, but an arcanum, because there exist in it may virtues and forces which preserve, restore, and regenerate, as we write in our book on the Arcana. In like manner, also, the Primal Matter, not only in living things, but also in dead bodies, operates more in the same manner than is thought to be naturally possible. So also the Philosophers' Stone acts, which, tinging the body, frees it from all diseases, so that even metals are purged from their impurities. In like manner the Tincture acts, which, as though it should change the Moon into the Sun, so also changes disease into health. The same things equally the other magisteries and elixirs do, and the aurum potabile, all of which are treated of severally in their own respective books.

Concerning the Extraction of the Quintessence from Metals. We will, then, briefly go through the extraction of the quintessences from metals. For, in our times, many persons have made numerous experiments with these, and copious results followed which obliged them to enter on other different ways. With regard to metals, then, it must be understood that they are divided into two parts, namely, into their quintessence and into their body. Both are liquid and potable, and do not mix, but the impure body ejects the quintessence to its surface, like the cream from the milk. In this way two fatnesses or viscous liquids are formed out of the metals, and these liquids have to be separated. The fatness of the body is always white in all metals ; but their quintessence is coloured, as we have before explained concerning the seven metals. All, moreover, have the same process, which is as follows : — • Let the metal be dissolved in water, and afterwards this solution distilled by a bath and drawn off. Let it be putrefied until it is reduced to an oil. Let this oil be distilled from small phials or cucurbites by means of an alembic, and one part of the metal will remain at the bottom. Let this be reduced to an oil as before, and be distilled, until all the metal shall have ascended. Afterwards let it be again putrefied for a month, and at length again distilled with a slow fire.

Then the vapours will at first ascend and afterwards fall into the receiver. These vapours remove ; and there will ascend two obscure colours, one white, but the other according to the nature and condition of the metal. When they have ascended altogether they become separated in the receiver, so that the quintessence remains at the bottom and the white colour of the body floats at the top. Separate these two by means of a tritorium, and in another phial receive the quintessence, into which pour purified ardent wine and let it remain until the wine is completely acidulated. Afterwards let it be strained or separated from the quintessence, and let more fresh wine be poured on. Do this until you no longer perceive any sharpness. At last, pour on doubly distilled water, so that it may be washed and brought to its proper sweetness, and so keep it. In this way the quintessence of

The Archidoxies of Theophrastus Paracelsus. 3 1 metals is prepared. But if you reduce the white portion, you will have therefrom a malleable, white, and metallic body of which it cannot be known under what species it is embraced. There are many other ways found out for extracting the quintessence. About these we keep silence, for the reason that they are not considered by us to be true extractions of quintessences, but only transmutations in which no extraction is produced or comes to be used. Concerning the Extraction of the Quintessence from Marchasites. In marchasites also are found various methods for the extraction of their quintessence, and yet we scarcely judge these to be true quintessences. And although they are of greater virtue than their quintessence, as we teach of Arcana, Magisteries, and Elixirs, nevertheless, this our mode and manner of extracting the quintessence from all the metallic marchasites is like the true extractions of the metals. But the following is the reason why we before said that the quintessence is the supreme virtue of things, and now, on the contrary, do here say of Arcana that they are greater than the quintessences themselves : because all the Arcana contain in themselves the quintessences and, moreover, are reduced to such subtlety and acuity that they hence receive a far greater virtue than the quintessence does. The same is laid down, too, concerning their appropriate and specific quality. But the process for extracting the quintessence from marchasites is as follows : —

Take a pound of a marchasite very finely ground, of the eating water two pounds, mix them together in a pelican, let them remain in process of digestion for two or three months, and be reduced to a liquid. Distil this entirely with the fire and it will pass over into an oil which you will putrefy in the dungheap for a month. Afterwards distil it like metals, and in the same way two colours will ascend therefrom, one white, and the other the true colour of the quintessence. Leave the white, unless it be from bismuth or from a white marchasite, in which case you shall know one from the other by the density. Take the lower one, and reduce it to its sweetness as was said above concerning the metals. In this way you have extracted the quintessence from marchasites without any corruption of their powers or virtues. Concerning the Extraction of the Quintessence from Salts. The method of extracting the quintessence from salts is brought about in a somewhat peculiar way, so that their force may not be diminished, and is as Take salts, which you will calcine perfectly ; and if they be volatile you will burn them. Afterwards let them be resolved into tenuity and distilled into water. Put this water in putrefaction for a month, and distil it by means of a bath, when the sweet water will ascend, which throw away. That which has not ascended put again in digestion for another month, and distil as before, repeating the process until no sweetness is any longer perceptible. By this means you now have the quintessence of the salt at the bottom, scarcely two

ounces in weight out of a pound of the calcined or burnt salt. Of this salt, thus extracted, though it shall be only common salt, an ounce and a half seasons food more than a pound and a half of the other. For only its quintessence is present, and the body is taken away from it by means of the liquid solution. In this way is separated the quintessence of all salts ; but it is extracted in another way from alum and from vitriol, as follows : — These will not allow of their being calcined into flux like salts. Therefore, after their calcination it is necessary to burn them, and resolve them according to the usual method. After they have been resolved, pour on them again the waters which have proceeded from them, and go on according to the method prescribed in the case of salts. For much of the essence ascends with the moisture, which again subsides at the bottom in process of composition and putrefaction, and so they meet together in one. Concerning the Extraction of the Quintessence from Stones, from Gems, and from Pearls. The method of extracting the quintessence out of stones, gems, and pearls, with all of which the process is the same, is of all others the most excellent, and in its operation is very subtle and ingenious. A very small quantity of this quintessence is to be obtained from gems, and the more subtle and pure the gem is, the more minute is the essence. It is scarcely worth the trouble to extract the essence from dense, great, and cheap stones, since little virtue exists in them, whence it happens that very little comes forth from them. The process is of the following kind : —

Take gems, margarites, or pearls, pound them into somewhat large fragments, not into powder, put them into a glass, and pour on them so much radicated vinegar as will exceed the breadth of four or five fingers. Let them be digested for an entire month in a dung-heap, and when this is over the whole substance will appear as a liquid. This you will lighten with other radicated vinegar, and by shaking mix them together. The vinegar then acquires the colour of the stone. Pour the coloured liquid into another glass, again pour on vinegar as before, until the whole has no longer any colour. In that colour is contained the quintessence ; the residuum is the body. Then take the colours, suffer them to be cooked to dryness, and afterwards wash often with distilled water until all becomes sweet as above. At length let this dust be dissolved on marble. In this manner you will have the quintessence of the gems and pearls. It must be remarked, however, in the colour of pearls, that they themselves are resolved into the colour of thick milk, and their body is sandy and viscous. In like manner is it to be laid down about the crystal. Its quintessence comes to the top, a certain viscous body remaining, by which the success of this kind of extractions may be known.

Concerning the Extraction of the Quintessence from Burning Things. Those things are called burning which are used neither for food nor for drink, and which of their own nature burn and keep alive the fire in the The Archidoxies of TheophraUus Paracelsus. 2s o bodily substance. The method of extracting the quintessence from these is as follows : — Take such a body, very finely pounded, place it in a glazed pot, until it be full, seal it with the seal of wisdom so that it shall not breathe forth, and burn it in a circulatory fire for twenty-four hours, so that it shall remain at an even temperature, while the pot glows like the coals. Then take it out of the fire, let it putrefy in dung for four weeks, and afterwards distil it. Whatever ascends, let this be placed in a venter equiims, in order to distil all the moisture from it, and again set it to putrefy until no moisture any longer issues from it ; and then at length the quintessence of the body which thou hadst taken remains at the bottom. In this manner the quintessence is extracted from all things which contain oil in them, or resin, or pitch, or anything of that kind, as out of turpentine, fir, juniper, cypress, and the rest ; and in like manner out of all seeds, fruits, and similar things.

But it must be remarked that many more methods of extracting the quintessence from these are handed down elsewhere, ways and modes by which it comes forth quite Odoriferous, subtle, and clear; but these methods are not extractions of the quintessence ; they are rather certain magisteries of these things, by which certain portions of the quintessence mount up at the same time in the process of mixing. They are not, however, perfect quintessences. For the essence of woods is a certain fatness or resin and a thick substance, whence it is not extracted in the form of magisteries. And the cause is this. The quintessence of the turpentine tree heals wounds, but when, in the abovementioned way, it has been extracted from other magisteries, it does not heal wounds, because it has not in itself the fundamental power of the quintessence. The magisteries, indeed, are separated from the quintessences on this principle, that they only concern the complexions and the four elements, which, however, is not the nature of quintessences. Moreover, these magisteries receive it spiritually and not materially in its proper essence, as is clear from the chapters. Concerning the Extraction of the Quintessence out of Growing Things.

Those things are called growing in this place which fall and grow again, as herbs, leaves, and the like. For extracting the quintessences of these, several methods also have been found out by the addition of other things. But they should be extracted without the admixture of anything, so that they may retain their taste, colour, and odour ; and that these properties may be increased in them, not diminished. Thus, if the quintessence be extracted from musk, amber, and civet, their body afterwards stinks, so that they are no longer of any account in taste, in odour, or in nature. So of other things in this class it must be understood, so far as relates to the extraction of their quintessences. But we do not discuss musk, amber, and civet in this chapter, because we write specially of them elsewhere, and at present we are only treating of growing things, as the lily, spike, leaves ; for the extraction of the quintessence from which the following is the process. VOL. II, D Take growing things, bruised as completely as possible. Put them in some fitting vessel, and set this in a venter equinus for four weeks. Afterwards distil them by means of a bath ; again let them be placed in horse-dung for eight days, and once more distilled by the bath of Mary.

Thus the quintessence will ascend by the alembic, but the body will remain at the bottom. If any of the quintessence shall have remained at the bottom, putrefy it still further, and proceed as before. Then take at length this distilled water, add it again to this growing thing, and so, by means of a pelican, let them be digested together six days. Thereupon the colour will be dense. Abstract this by means of the balneum maris, when the body will disappear, the quintessence remaining at the bottom. Separate this by a retortive process, that is, by pressure, from the dregs, and let this quintessence digest for four days. In this way you will have it perfect in odour, in juiciness, in taste, and in virtue, as well as consisting of a thick substance. Concerning the Extraction of the Quintessence from Spices. We will now teach the method of extracting the quintessence from spices, as musk, civet, camphor, and the like. First the quintessence ought to be reduced to another form, and at length to be separated therefrom. In that same process of separation the quintessence is found, as follows : — Take oil of almonds, with which let an aromatic body be mixed, and let them be digested together in a glass vessel in the sun, for the proper time, until they are reduced to a paste. Afterwards let them be pressed out from their dregs. In this way the body is separated from the quintessence, which is thus mixed with oil, from which it is separated in the following way : —

Take rectified ardent wine, into which let the aforesaid oil be poured, and let them be left in process of digestion for six days. Afterwards let them be distilled by ashes. The ardent wine will ascend, and the quintessence with it. The oil will remain at the bottom without any of the quintessence remaining. Afterwards let this wine be distilled by the balneimi maris, and the quintessence will remain at the bottom in the form of an oil distinct from all similar ones. Concerning the Extraction of the Quintessence from Eatables The quintessence of food ought to be none otherwise than in a form similar to that wherewith we should be fed, namely, flesh. And although, as we said before, no quintessence can be extracted from flesh, nevertheless we are easily able to extract from it, so far as it is its own, that which is equivalent to the quintessence, as follows : Take some eatable thing, cut up, put it into a vessel or jug, carefully luted, and suff'er it to boil for three days. Then strain off' what is in the pot, and distil it by means of a bath. Thus there will ascend first of all a kind of wateriness, and when this has entirely passed over, the quintessence

will be left at the bottom. This is the chief nutriment beyond all others which we could put down or describe. And in respect of its nutritive power it is equal to a quintessence. The quintessence may also be extracted out of drinks in various ways ; but this is the true process which we consider chiefly useful and convenient for the work in hand : Take anything drinkable, enclose it in a pelican, just as it is, with its whole substance. Let it digest for a month in horse-dung. It will be still better to let it stay a year or more, and you will find in the pelican a certain something digested. Separate this by means of the bath, afterwards by ashes, and lastly by fire. In this way you will have three quintessences, which, in like manner, are in all drinks, for many reasons, which we enumerate in our treatise on Generations. These three quintessences having been extracted, and each put into its proper vessel, the two latter should be further digested and then placed in the balneum Marice, when there will ascend more of the previous quintessence. Keep on doing this until no more of the former ascends, and in this way they are separated as completely as possible.

What we have so briefly taught about the quintessence of all things, and the short method of its extraction, ought not to rouse wonder in any at the rapid course of our hand and pen. For they are all well and completely handed down, and not so succinctly is the quintessence written of by us but that the work and labour necessary for it are clearly demonstrated. What need is there of much writing, which shall only nauseate ourselves and our readers, if we do not take into consideration that exercise and experience teach everything ? But how wonderful are its virtues and powers if it be extracted in the aforesaid manner we have even now partly taught, and shall make more clear in the last books that which belongs to this part of the Archidoxies ; and thus we shall have fully described the quintessence of all things. And although many before us have, in various documents, written great things about quintessences, still we do not think of their writings as a quintessence, the cause whereof we have already sufficiently adduced. We have even learnt from them that verdigris was accounted the quintessence of Venus, when it is not so, but the crocus of Venus is the quintessence of Venus, which is thus to be understood. The flower of brass is a transmutation with the substance, at once dense and subtle, and extracted from every complexion of Venus. Wherefore it can be no quintessence, but the crocus of Venus, as we have taught, is the true quintessence :

for it is a potable thing divided from the body without corrosion or admixture, very subtle, even more so than one cares to write in this place, for the sake of avoiding prolixity. So also, the crocus of Mars and its rust have hitherto been considered a quintessence, but it is not so. But the crocus of Mars is the oil of Mars. Concerning these things we set down more about transmutations in our

A quintessence, therefore, is thus to be understood, namely, that it is nothing else than a certain separation of virtues from the body, wherein exists the whole virtue and essence of medicine. But what are the flower of brass, and the flower of Mars, and many similar matters, is handed down in the treatise on Magisteries. None otherwise must it be judged of vegetables and herbs and such things than concerning the metals. And although we have put forth lofty and numerous virtues of the quintessence, nevertheless, only the smallest part of their forces and qualities has been told. But we have principally made it clear how these things are to be understood ; yet least of all have we been able to tell what and how great are their powers and virtues. From this may be hinted how great is the power which we have in our hands, only let us know how to use it well. Hence, also, is made clear the cause why man was created, and all things on earth were made subject to him ; and also why it is that nothing good or ill happens without a cause, which we set forth more clearly in our book on the Nature of Things.* For that foundation brings with it a faith fixed on the Creator, and a hope of His love towards us, as of an excellent father for his children. So, then, we must not snatch at any shadowy and vain faith ; but it is right that we regard only God and Nature, and the Art of Nature. Wherefore, with good reason, we call only on Him in this life and for evermore, and believe that only which we see to be so, receiving or approving nothing that does not agree with Nature, or which is beyond Nature.

The End of the Fourth Book of the Archidoxies on the Quintessence, * In the first book of the treatise entitled Philosophia Sa^ax, man is considered as the quintessence of the macrocosm. This point is frequently a subject of consideration in the transcendental physics of Paracelsus, and some reference has been made to it already in the annotations of the first volume. Man is a certain extract of the whole machine of the world derived no otherwise than the physician extracts the strength and essence from a herb, the result of which process is called a quintessence. That which the despoiled body is to the extracted virtue, so is the world to man. By so much as the body is weaker the quintessence is more efficacious ; the more is extracted the less remains in the original matter. In the case of the macrocosm, however, there has not been so exhaustive an extract as is performed by medicine. That only has been taken which was needed for man, and what remains is sufficient for his nourishment. Now, concerning Adam it must be known that he was made man in the image of God ; his wife Eve was made, and not born, out of Adam. It was not the will of God to make a double extract from the world, but one only, which is the quintessence of the IVIicrocosm. He extracted, therefore, the man, not the woman. . .

. Man is generated from putrefaction. Putrefaction takes place through the operation of the macrocosm, through the elements, and through the stars, in the father and mother, as by instruments which Nature has bestowed. Not that the exterior world works here, but the microcosm through the quintessence. . . . From the father and mother no intellect, or sapience, is born, but only out of the firmament, by the operation of the quintessence and the microcosmic virtue. . . . The quintessence which is made in man is retained, being ordained for seed, whence children are born. That sperm which is the quintessence retains the nature, essence, and property of the mass and clay of the earth.

From the Theophrastia of Paracelsus the Great. HAVING treated of quintessences, we will now turn our attention in due course to write about Arcana, since we understand more about them than about the forces of quintessences ; wherein experience teaches us that there is the greatest difference on account of the very powerful operations whereby are demonstrated to us by most evident signs what things are better, more useful, or inferior in their powers. In this way we are able to avail ourselves of one or the other, according to their usefulness in medicine. Indeed, the ancients often thought that the arcana were quintessences, since they saw that they were much more subtle than dense substances, and knew that they operated in a wonderful manner through their subtle nature. But this error of theirs arose, not from reason, but rather had its origin in a lack of practice ; since there was among them no knowledge as to the determinate difference of the high degrees, but they esteemed every higher and highest degree as quintessences. This difference, however, ought to be known and defined, not by practice alone, but also, and rather, by the operations of medicine. Before, then, we treat of arcana, we must see and know why they are so called, and what an arcanum is, since it has so excellent a name, and well deserves to have it, too. That is called an arcanum, then, which is incorporeal, immortal, of perpetual life, intelligible above all Nature and of knowledge more than human.* Compared, indeed, with our corporeal bodies, arcana are to be considered incorporeal and of an essence far more excellent than ours, the difference being as great as between black and white.

They have the power of transmuting, altering, and restoring us, as the arcana of God, according to their own induction. And although there is not eternity in our arcana, or that harmony which is celestial, nevertheless, compared with us, they ought to be judged celestial, since they preserve our bodies more than can be done or found out by Nature, and operate upon them in a wonderful way by their virtues. None otherwise, therefore, should these

* The arcanum is, as it were, a potent heaven of medicine set within the hand and the will of the physician. — De Aridura. natural arcana be compared to our bodies, so far as medicine is concerned,* than as the secrets of God are. Nor shall we fear to write that these arcana are higher and greater than ourselves, and that they have the greatest power of inaugurating life in us, as witness those four which we shall set down. Neither shall we take any heed of the empty stories told by those slavish dwarf-divines, since we consider that they have no more understanding than a blind man has sight. One arcanum, then, is of a single essence ; another is the arcanum of Nature herself : for the arcanum is the whole virtue of a thing, excelling a thousandfold the thing itself. We are able, therefore, fearlessly to assert that the arcanum of a man is every gift and virtue of his which he retains to eternity, as we teach in another book of these Archidoxies. An arcanum, then, comes to be understood in two ways : one is perpetual, the other is quasi-perpetual. This quasi-perpetual arcanum we judge to he like that which is perpetual according to the esteem and predestination of it. Four arcana only have been known to us from our boyish years ; with these we will complete this book, and work out for

ourselves a sufficiently praiseworthy memorial, so that we may never forget them, praying the Supreme God that of His mercy He will allow our human flesh to attain to many years, so that we may lay up a long and gentle repose for our age, to hope faithfully in Him, and in no way to doubt that He, since He deigned to take our human nature, will allow us to enjoy it, so that we may in no way be disappointed of our hope, as we confidently expect will be the case.

Relying thus upon this hope, we will begin by making clear what is the difference between these four arcana, as to the labour, the art, and lastly, the virtues. For this purpose, a final and conclusive knowledge of the virtues of each is required. Generically, first of all, they keep the body in health, ward off diseases from it and drive them away ; they enliven the depressed spirits, freeing them from all sorrow ; they protect from all sickness, and happily conduct the body even to its predestined death, which has no end save by a lessening of consumption, as we lay it down in our treatise on Life and Death. And although we have already made clear their virtues in a general way, and their nature, nevertheless they differ very much in particulars one from the other, so that no one of them operates altogether in the same way as another, or fulfils its virtues, but they are different both in manner and form, each with its own proper and peculiar ways. So, then, the Prima Materia is the first Arcanum ; the second is the Philosophers' Stone, the third is the Mercurius Vitce, and the fourth is the Tincture, for even thus we will set down the

* Now, the difference between arcana and medicines is this, that arcana operate in their own nature, or essence, but medicine in contrary elements. Yet arcana do not prefer themselves to medicine. Medicines are those things wherein it is understood that cold is to be removed by heat and superfluity by purgation. Thus, there are reckoned substances of the arcana which by their natures are directed against the property of their enemy, even as one pugilist is opposed to another. Accordingly, the conflict of Nature is such that craft is circumvented by craft, and all things that we possess naturally in the earth, the same Nature also requires to be preserved in medicine. This is, therefore, the part of the physician, namely, to act not otherwise than as if two enemies opposed one another, who were equally cold or equally glowing with heat, and are both armed with similar weapons. Since the victory lies between these, so must you also understand concerning man, that there are two combatants, soliciting natural aid from one mother, namely, the virtue alone. The arcana also operate with like virtue. — Paragrinum^ Tract II., De AstroHoviia. practice of them in order, after we have explained their modes of operation as follows : —

In the beginning, it must be remarked, concerning the Primal Matter, that it puts forth its predestination, to which it is foreordained, entire, and from its first origin to its final end well-defined and exemplified. For as the seed gives of itself the entire herb, with renewal of all its forces and consumption of the old essence, so that the former substance, nature, and essence have no further operation, so do we say of the primal matter, that we are born from one seed like something growing in the field according to its growing nature. According to the aforesaid example, the primal matter introduces new youth into a man, just as a new herb springs forth from a new seed in a new summer and a new year. The Philosophers' Stone, which is the second arcanum, perfects its operations in another form, namely, this : As the extrinsic fire burning the spotted skin of the salamander, renders it pure as if it were newly born, so, also, the Philosophers' Stone purges the whole body of man, and cleanses it from all its impurities by the introduction of new and more youthful forces which it joins to the nature of man.

The Mercury of Life, which is the third arcanum, gives proofs of its operations like those which the kingfisher displays, which is renewed every year at its annual period and endued with new plumage. Even so this arcanum casts off the nails from the hands and feet of a man, the hair, skin, and everything that belongs to him, makes them grow afresh, and renews the whole body, as was said above concerning the kingfisher. But the Tincture, which is set down by us as the fourth Arcanum, displays its operations like the Rebis, which makes gold, or the Sun, out of the Moon and other metals. None otherwise does the tincture affect the body of man, and take away from him his corruption and impediments, changing all into the greatest purity, nobility, and permanence. How, then, can it be that we should withdraw from this noble art of medicine, or from philosophy itself, when we see so clearly their force and . power, which alone confirm us, and deservedly so, that we should place the greatest confidence in them ? For we have not applied our minds to believe, learn, or imitate things which cannot be proved and attested by most true and certain evidence conjoined with reason. When Christ hung upon the Cross, if the sun and moon had not been affected with a kind of sympathy, so that they were deprived of their light and darkened, and had not the earth been shaken with a fearful tremor, and had not other signs been manifested at His nativity, no one would now believe in Him.

They naturally teach us to see and know this, that Jesus Christ is God, and took human nature upon Himself. We may say the same of the Arcana, that they cause and even compel us to believe in them, so that we should not withdraw from them even up to the time of death, but rather strictly and constantly, among many hindrances, every day go on to give thanks to God. So neither the eclipse

nor the moon will detach anything from us. We will therefore put forth the practice and elaboration of these four Arcana, by which we are able to drive away the accidents and corruptions of our youth, and to rejoice in them as our eternal Arcanum rejoices in its eternal life. Concerning the Arcanum of the Primal Matter.* Since we have sufficiently pointed out concerning the Primal Matter, whence it proceeds and what it is, we must understand that it is based not only on men, but on all bodily creatures, that is, on everything that is born from any seed. Whence it may be inferred that if it has its operation in any created body and perfects it, as we have before declared, it is able also to preserve trees from corruption, herbs from being dried up, and also metals from rust, concerning which the same thing must be understood of men and of brute beasts. So, then, a tree which is now almost consumed with age, and daily more and more verging on its own corruption, not from defect of root or of nutriment, but of its own proper virtue, can be renewed by its own primal matter just as we said about the skin of the salamander, and so may arrive at another age according to its predestination, nay, even at a third, a fourth, or more. On this principle virtues are to contribute to it, namely, in order that its corruption and destruction may be now and again renewed in a long process of time.