that it is stirred up by motion, which stirring up wise men knew. It
is necessary that a Philosopher know the generation, and corruption of
all things, to whom not only the Creation of the Heavens is manifest,
but also the composition, and mixture of all things: but although they
know all things, yet they cannot doe all things. We know indeed the
composition of Man in all respects, yet wee cannot infuse the soule;
because this mystery belongs only unto God: & he exceeds all things by
these kind of infinite mysteries. Seeing these are out of the corse of
Nature, they are not as yet in the disposition of Nature: Nature doth
not work before there be matter given unto her to work upon. The first
matter is given to her by God, the second by the Philosopher. Now in
the operation of the Philosophers Nature hath a power to stir up the
fire, which by the Creator is secretly included in the Center of every
thing: This stirring up of the fire is done by the will of Nature,
sometimes by the will of the skilfull Artificer disposing of Nature.
For naturally all impurities, and pollutions of things are purged by
Fire: All things that are compounded, are dissolved by Fire: as water
washeth, and purgeth all things imperfect, which are not fixed; so the
Fire purgeth all things that are fixed, and by Fire they are perfected:
As Water doth conjoine all things that are dissolved; so fire separates
all things that are conjoined; and what is naturall, and of affinity
with it, it doth very wel purge, and augment it, not in quantity but
in vertue. This element doth severall ways secretly work upon other
Elements, and all things else: For as the Animall soul is of the
purest of this Element, so the Vegetable is of the Elementary part of
it, which is governed by Nature. This Element doth act upon the Center
of every thing in this manner: Nature causeth Motion, Motion stirs up
Aire, the Aire the Fire; Now Fire separates, cleanseth, digesteth,
coloureth, and maketh all seed to ripen, and being ripe expells it by
the sperm into places, and matrixes, into places pure or impure, more
or lesse hot, dry or moist; and according to the disposition of the
matrix, or places, divers things are brought forth in the earth, as in
the booke of the Twelve Treatises concerning Matrixes mention hath been
made, that there are as many Matrixes, as places. So the Builder of all
things, the most High God hath determined, and ordained all things,
that one shall be contrary unto the other, yet so that the death of
the one be the life of the other: that which produceth one, consumeth
another, and another thing from this is naturally produced, and such a
thing which is more noble then the former: and by this means there is
preserved an equality of the Elements, and so also of the compositum.
Separation is of all things, especially of living things the naturall
death: Wherefore man must naturally die because hee is compounded of
four Elements, hee is subject to separation, seing every thing that
is compounded is separated naturally. But this separation of Mans
composition must needs have been done in the day of judgement, _i.e._
the first judgement, when the sentence of a naturall death was passed
upon him: for in Paradise Man was immortall. Which all Divines, as also
Sacred Writ doth testifie; but a sufficient reason of this immortality
no Philosopher hitherto hath shewed; which it is convenient for the
Searcher of this sacred Science to know, that he may see how all these
things are done naturally, and bee most easily understood. But it
is most true, that every compound thing in this world is subject to
corruption, and separation; which separation in the Animall Kingdome
is called death: And man seeing hee is created and compounded of foure
Elements, how can hee bee immortall? It is hard to beleeve that this
is done naturally; but that there is something above Nature in it.
Yet God hath inspired it into Philosophers that were good men many
ages since, that this is so naturally. Which take to be thus. Paradise
was, and is such a place, which was created by the great Maker of all
things, of true Elements, not elementated, but most pure, temperate,
equally proportioned in the highest perfection; and all things that
were in Paradise were created of the same Elements, and incorrupt;
there also was Man created and framed of the same incorrupted Elements,
proportioned in equality, that he could in no wise be corrupted,
therefore he was consecrated to immortality: for without all doubt
God created this Paradise for men only, of which and where it is wee
have largely treated in our book of Harmony. But when afterwards Man
by his sinne of disobedience had transgressed the comandement of the
most High God, hee was driven forth to beasts into the corruptible
world elementated, which God created only for beasts: who of necessity,
seeing he cannot live without nutriment, must from corrupt elementated
Elements receive nutriment. By which nutriment those pure Elements
of which he was created, were infected; and so by little and little
declined into corruption, untill one quality exceeded another, and
destruction, infirmity, and last of all separation, and death of the
whole compound followed. So that now they are neer unto corruption and
death, who are procreated in corrupt Elements, of corrupt Seed, and
not in Paradise; for Seed produced out of corrupt nutriments cannot be
durable; and by how much the longer it is since the driving forth of
man out of Paradise, so much the neerer men are to corruption; and by
consequence their lives are so much shorter, and it will come to this
passe, that even generation it selfe by reason of the shortnesse of
life shall cease. Yet there are some places, where the Aire is more
favourable, and the Starres more propitious, and there their Natures
are not so soon corrupted, because also they live more temperately:
Our Countrey-men by reason of gluttony, and inordinate living make
quick hast to corruption. This experience teacheth, that they that
are born of the seed of infirme Parents doe not live long. But if
man had continued in Paradise, a place sutable to his Nature, where
all the Elements were as incorrupt, and pure as a virgin, hee had
been immortall for ever. For it is certain that when pure Elements
are joined together equally in their vertues, such a subject must be
incorrupted, and such must the Philosophers Stone bee: To this Creation
of Man the ancient Philosophers have likened this Stone, but Modern
Philosophers understanding all things according to the letter doe apply
it to the corrupt generation of this age.
This Immortality was the chief cause that Philosophers exercised their
wits to find out this Stone, for they knew that man was created of
such Elements which were sound and pure. They therefore meditated upon
that Creation, which, when they knew to bee naturall, began to search
further into it, whether such uncorrupted Elements could bee had,
or if they could be joined together, and infused into any subject.
Now to these the most High God, and Maker of all things revealed,
that a composition of such Elements was in Gold: For in Animalls it
could not be had, seing they must preserve their lives by corrupt
Elements; in Vegetables also it is not, because in them is found an
inequality of the Elements. And seeing all created things are inclined
to multiplication, the Philosophers propounded to themselves that
they would make tryall of the possibility of Nature in this Minerall
Kingdome; which being discovered, they saw that there were innumerable
other secrets in Nature, of which, as of Divine secrets, they have
wrote sparingly. So now thou seest how corrupt Elements come to bee
in a subject, and how they are separated; when one exceeds the other,
and because then putrefaction is made by the first separation, and
by putrefaction is made a separation of the pure from the impure, if
then there be a new conjunction of them by vertue of Fire, it doth
acquire a form much more noble then the first was. For in its first
state, corruption was by reason of grosse matter mixed with it, which
is not purged away but by putrefaction, the subject thereby being
bettered; and this could not be but by the vertues of the foure
Elements, which are in every compound thing, being joined together:
for when a Compositum must perish, it perisheth by the Element of
Water; and whilest they lie thus confusedly, the Fire together with
the Earth, and Aire which it is in potentially, agree together, and
by their united forces do afterward overcome the Water, which they
digest, boile, and lastly congeal; and after this manner Nature helps
Nature. For if the hidden Central Fire, which is the life of all things
overcomes, and works upon that which is neerer to it, and purer, as
it selfe is most pure, and is joined with it: so it overcomes its
contrary, and separates the pure from the impure, and there is a new
form generated, and if it bee yet a little helped, much more excellent
then the former. Sometimes by the wit of a skilfull Artificer there
are made things immortall, especially in the Minerall Kingdome. So all
things are done by Fire alone, and the government of Fire, and are
brought forth into a being, if thou hast understood mee.
Here now thou hast the originall of the Elements, their Natures, and
operations described unto thee very briefly, which is sufficient
for our purpose in this place. For otherwise if every Element were
described as it is, it would require a great volume not necessary for
our purpose. All those things, as wee said before, wee refer to our
book of Harmony, where God willing, if wee live so long, wee shall
write more largely of Naturall things.
[Illustration: *decorative divider*]
OF THE
THREE PRINCIPLES
Of all things.
These four Elements being described, we will now descend unto the
Principles of things. But how they are produced of the foure Elements,
take it thus. After Nature had received from the most high Creator of
all things the priviledge of being Princesse over this Monarchy of
the world, shee began to distribute places, and Provinces to every
thing, according to its dignity; and in the first place shee made the
Elements the Princes of the world; and that the will of the most High
(in whose will Nature was placed) might be fulfilled, she ordained that
one should continually act upon the other. The Fire therefore began
to act upon the Aire, and produced Sulphur, the Air also began to act
upon the Water, & brought forth Mercury, the Water also began to act
upon the Earth, and brought forth Salt. But the Earth, since it had
nothing to work upon, brought forth nothing, but that which was brought
forth continued, and abided in it: Wherefore there became only three
Principles, and the Earth was made the Nurse, and Mother of the rest.
There were, as wee said, three Principles brought forth; which the
ancient Philosophers did not so strictly consider, but described only
two actings of the Elements (or if they were willingly silent in it,
who shall censure them, seeing they dedicated their writing only to
the Sons of Art?) and named them Sulphur, and Mercury, which also may
suffice us, to be the matter of Metals, as also of the Philosophers
Stone.
Whosoever therefore will bee a true Searcher of this sacred Science
must of necessity know the Accidents, and an Accident it self, that hee
may learn to what subject, or Element hee purposeth to come to, that
through mediums hee may apply himselfe to that, if otherwise hee desire
to fill up the number of four. For as these three Principles were
produced of four, so also by diminution must these three produce two,
Male, and Female; and two produce one incorruptible thing, in which
those foure shall being equally perfect, be purified, and digested to
the utmost; and so a quadrangle shall answer a quadrangle. And this
is that quintessence, which is very necessary for every Artificer,
being separated from many contraries. And so thou hast in these three
Principles, in what naturall composition soever, a body, a spirit, and
an occult soule; which three, if thou shalt joine them together being
separated, and well purified, as wee said before, without doubt will
by imitating Nature yeeld most pure fruit. For although the soule be
taken from a most noble place, yet it cannot come whither it tends but
by a spirit, which is the place, and mansion of the soule; which if
thou wilt reduce to its due place, it is necessary that it be washed
from all its faults; and that the place be purified, that the soule may
be glorified in it, and never more be separated from it. Now therefore
thou hast the originall of the three Principles, out of which it is
thy part, by imitating Nature, to produce the Mercury of Philosophers,
and their first matter, and to bring those Principles of things,
especially of Metalls to thy purpose: seeing without those Principles
it is impossible for thee to perfect any thing by Art, since also
Nature her selfe can doe nor produce nothing without them. These three
are in all things, and without them there is nothing in the world, or
ever shall bee naturally. But because wee said before, that the ancient
Philosophers named only two Principles, lest the Searcher of the Art
should erre, hee must know, that although they did not describe any
other but Sulphur, and Mercury, yet without salt they could never have
attained to this work, since that is the key, and beginning of this
sacred Science: it is that, which openeth the gates of Justice; it is
that which hath the keyes to the infernall prisons, where Sulphur lies
bound, as hereafter shal be more fully shewed in the third Treatise of
the Principles, of Salt.
Now to our purpose, which is that these 3 principles are altogether
necessary, because they are the neer matter. For the matter of Metalls
is twofold. Neer, and remote. The neer is Sulphur, and Mercury. The
remote are the four Elements: out of which God alone is able to create
things. Leave therefore the Elements, because of them thou shalt doe
nothing; neither canst thou out of them produce any thing but these
three Principles, seeing Nature her selfe can produce nothing else out
of them. If therefore thou canst out of the Elements produce nothing
but these three Principles, wherefore then is that vaine labour of
thine to seeke after, or to endeavour to make that which Nature hath
already made to thy hands? Is it not better to goe three mile then
four? Let it suffice thee then to have three Principles, out of which
Nature doth produce all things in the earth, and upon the earth; which
three we find to be entirely in every thing. By the due separation, and
conjunction of these, Nature produceth as well Metalls, as Stones, in
the Minerall Kingdome; but in the Vegetable Kingdome Trees, Herbs, and
all such things; also in the Animall Kingdome the Body, Spirit, and
Soule, which especially doth resemble the work of the Philosophers. The
Body is Earth, the Spirit is Water, the Soule is Fire, or the Sulphur
of Gold: The Spirit augmenteth the quantity of the Body, but the Fire
augmenteth the vertue thereof. But because there is more of the Spirit
in weight, then is of the Fire; the Spirit is raised, and oppresseth
the Fire, and drawes it to it selfe: and so every one of them,
encreaseth in vertue, and the Earth, which is the midle betwixt them
encreaseth in weight. Let therefore every searcher of this Art conclude
in his mind what he seeks for out of these three, and let him assist
it in the overcomeing of its contrary; and then let him adde to the
weight of Nature his weight, that the defect of Nature may be made up
by Art, that shee may overcome what is contrary to her. We said in the
Element of Earth, that the Earth was nothing else but the receptacle
of other Elements, _i.e._ the subject in which those two, Fire and
Water, do strive, the Aire mediating; if the Water be predominant,
it brings forth things that are corruptible, and continue but for a
time; but if the Fire overcome, it produceth things that are lasting, &
incorruptible. Consider therefore what is necessary for thee. Moreover
know, that Fire, and Water are in every thing, but neither Fire, nor
Water makes any thing, because they only strive together, and contend
concerning swiftnesse, and vertue, and this not of themselves, but
by the excitation of the intrinsecall heat, which by the motion of
the heavenly vertues is kindled in the Center of the Earth; without
which those two could never doe any thing, but would both stand still
in their own bound, and weight: but Nature afterward joined them two
together proportionably, and then stirres them up by an intrinsecall
heat, and so they begin to contend one with the other, and each of them
will call to its help its like, and so they ascend and encrease, untill
the Earth can ascend no higher with them; in the mean time those two
by this retaining of the Earth are subtilized; (for in that subject
of the Earth the Fire, and Water ascend incessantly, and act through
the pores which are reserved, and which the Aire prepares) and out of
their subtiliation proceed flowers, and fruit, in which they become
friends, as you may see in Trees; for by how much the better they are
subtilized, and purified by ascending, so much the better fruit doe
they bring forth, especially if they end with their vertues equally
joined together.
Now then the things being purged, and cleansed, cause that the Fire,
and Water bee made friends, which will easily bee done in their own
earth, which did ascend with them; and then thou shalt in a shorter
time perfect it, then Nature could, if thou shalt joine them well
together, according to the weight of Nature, not as it was before,
but as Nature requires, and as is needfull: Because Nature in all
compositions puts more of the other Elements then of Fire: alwaies
the least part is Fire, but Nature according as shee pleaseth, addes
an extrinsecall Fire to stir up that intrinsecall according to more,
or lesse, in much, or little time; and according to this if the Fire
exceed, or be exceeded, things perfect, or imperfect are made, as well
in Mineralls, as in Vegetables. The extrinsecall Fire indeed doth
not enter into the depth of the composition essentially, but only in
vertue; for the intrinsecall materiall Fire is sufficient for it selfe,
if only it hath nourishment, and the extrinsecall Fire is nourishment
to it, and as it were Wood in respect of Elementary Fire, and according
to such a nourishment it increaseth, and is multiplyed. Yet wee must
take heed that there bee not too much extrinsecall Fire, for if any one
eats more then hee is able, hee is choaked: a great flame devours a
little Fire: the extrinsecall Fire must be multiplicative, nourishing,
not devouring, so things are perfected. Decoction therefore in every
thing is the perfection: so Nature addes vertue, and weight, and
makes perfect. But because it is hard to adde to a compound, since
it requires a long labour, wee advise that thou take away so much of
that which is superfluous, as is needfull, and as Nature requires: The
superfluities being removed mix them, then Nature will shew thee, what
thou hast sought after. Thou also shalt know, if Nature hath joined
the Elements well, or ill together, seeing all Elements consist in
conjunction. But many practitioners sow Straw, for Wheat; and some
both: and many cast away that, which the Philosophers love: some begin,
and end, because of their inconstancy; they seek for a difficult Art,
and an easy labour; they cast away the best things, & sow the worst;
but as this Art is concealed in the Preface, so also is the matter cast
away in the beginning. Now wee say, that this Art is nothing else, but
the vertues of the Elements equally mixed: it is a naturall equality of
hot, dry, cold, moist; A joining together of Male, and Female, which
the same Female begot, _i.e._ a conjunction of Fire, and the radicall
moisture of Metalls. By considering that the Mercury of Philosophers
hath in it selfe its owne good Sulphur, more or lesse, depurated, and
decocted by Nature, thou maist perfect all things out of Mercury: but
if thou shalt know to adde thy weights to the weights of Nature, to
double Mercury, and triple Sulphur, it will quickly be terminated in
good, then in better, untill into best of all: although there be but
one appearing Sulphur, and two Mercuries, but of one root; not crude,
nor too much boiled, yet purged, and dissolved, if thou hast understood
mee.
It is not needfull to describe the matter of the Mercury of
Philosophers, and the matter of their Sulphur: no mortall man ever
could, or ever hereafter shall bee able to describe it more openly,
and cleerly then it hath already been described, and named by the
Ancient Philosophers, unlesse he will bee an Anathema of the Art. For
is so commonly named, that truly it is not esteemed of, therefore doe
Students of this Art bend their minds rather to other subtilties, then
abide in the simplicity of Nature. We doe not yet say, that Mercury of
Philosophers is a common thing, and openly named, but the matter of
which Philosophers doe make their Sulphur, and Mercury: for the Mercury
of Philosophers is not to be had of it selfe upon the Earth, but it is
brought forth by Art out of Sulphur, and Mercury joined together; it
doth not come forth into light, for it is naked, but yet is covered
by Nature in a wonderful manner. To conclude, we say with repeating
Sulphur, and Mercury to be the Mine of our Quicksilver (but being
joined together) that Quicksilver can dissolve Metalls, kill them, and
make them alive, which power it receiveth from that sharp Sulphur,
which is of its own nature. But that thou maist yet better conceive
it, hearken to me whilst I tell thee the difference which is betwixt
our Quicksilver, and common Quicksilver, or Mercury. Common Mercury
doth not dissolve Gold, and Silver so, that it cannot be separated
from them; but our Argent vive doth dissolve Gold, and Silver, and is
never separated from them, but is as Water mixed with Water. Common
Mercury hath combustible evill Sulphur, with which it is made black:
but our Argent vive hath in it incombustible Sulphur, fixed, good,
white, and red. Common Mercury is cold, and moist, our Mercury is hot,
and moist. Common Mercury makes bodies black, and stains them: our
Argent vive makes bodies as white as Crystall. Common Mercury is turned
by precipitation into a Citrine powder, and an evill Sulphur: our
argent vive by vertue of heat, into most white Sulphur, good, fixed,
and fluxible. Common Mercury by how much the more it is decocted, the
more fluxible it is: our Argent vive, by how much the more it is
decocted, the more it is thickned. By these circumstances therefore
thou maist consider how the Common Mercury differs from the Mercury of
Philosophers. If thou dost not yet understand, do not expect it, for no
mortall man will ever speake more plainly, and cleerly, then wee have
done: but now of the vertues of it. Our Argent vive is of such vertue,
that it is of it self sufficient for thee, and for it self without any
addition of any extraneous thing, it is dissolved, and congealed by a
naturall decoction only: but Philosophers for brevities sake adde to it
its own Sulphur well digested, and ripened, and so they work.