I. _Of the Nature of SALT._

That it may be demonstrated in a _Compendium_, how many good things,

as first the Tranquility of our mind, the chiefest Temporal Good, the

Conservation of our Bodily Health, the great Riches and Treasures, and

other things which are necessary for humane use, are latent or hidden

in the despicable Body of Salt; in the first place let us hear what

our Saviour Christ himself saith, who is the Truth, the Light, and the

Life, in the Gospel of St. _Luke_, Chap. 14. Ver. 34. and in _Mark_,

Chap. 9. Ver. 50. _Salt =(saith he)= is a good thing._ And in _Luke_,

Chap. 18. Ver. 19. _No man =(saith he)= is good, but God alone._ But he

calleth his Disciples the Salt of the Earth, and addeth, _If the Earth

wanteth salt, it is unprofitable, neither doth it bring forth Fruit_.

And Dung it self, without Salt, is of no use. This is as if he should

have said, Salt is the most noble thing of the whole World; and yet

amongst Fools the most abject and contemptible. Be ye like to this,

and do the Will of God, and as Mediators, lead Sinners to GOD, which

otherwise cannot be done. _I am your Head, your Master, and go before

you; tread ye in my footsteps, follow me, I am the Way_, &c.

But to return to Salt, we will hear the opinion of others concerning

it: There is here no need to cite the Writings of Philosophers at

length, seeing they are at hand, and from them it may be manifest to

every man, that next after GOD, the Sun, and Fire, they have esteemed

it the most Noble Creature, and have given to it Honours as it were

Divine. The Heathens would not sacrifice to their gods without Fire and

Salt. If you read the Old and New Testament, you shall find that God

himself hath commanded to have regard to Salt. In the Gospel of St.

_Mark_ you shall find that all men are to be seasoned or preserved by

Fire, and all sacrifices with salt, and that the Lamp or Light upon the

Altar was never to be put out, but to be kept in continual Burning.

In the Christian Church, this manner is still observed, that no Infant

is baptized, without some Light or Candle be present, and the Priest

sprinkles a little salt upon the mouth of the Baptized, with these

words, _Receive the salt or seasoning of Wisdom_; as if he should

say, _Learn to understand and know God and be not like the Beast,

which hath no understanding_. These Ceremonies are observed in some

places at this day. The Greek Church baptizeth with fire and water,

by that Rite indicating the Holy Ghost to be like to fire, because he

warmeth the cold hearts of Men, enliveneth them, and turneth them to

GOD. God Himself calleth himself a consuming Fire; and the Holy Ghost

hath alwaies appeared in the form of Fire, and shewed Himself to the

Disciples of Christ in fiery Tongues. The _Abysini_ professing the

Christian Religion in _Africa_, under the most Potent King and Priest

_Prester John_, baptize with Fire and Water, and make a sign or mark

in the Foreheads of the men which are baptised, by Burning. In short,

there is not any man among the Heathens, Jews, Turks, and Christians,

who doth not highly value Fire and Salt, of which notwithstanding he

knoweth no more than a mad-man, or than a Swine, or an Ox, or other

irrational Beasts, which pass their life without understanding. But

these two Creatures of God, to wit, Fire and Salt, are one and the

same in the foundation of Nature; for Fire produceth Salt, and Salt

is again converted into Fire, and Fire into Salt, so that by a mutual

conversion they are alwaies changed one into the other. Therefore

_Hermes_ the Father of Philosophers faith, _That which is above, is as

that which is below, and that which is below, as that which is above_;

as you may read in his _Smaragdine_ Table. The Sun or Fire is above,

Salt is below, which is by an easie way rendered combustible, like the

sun or fire; as I have taught in many places of my Writings, and all

Philosophers, with an unanimous consent, do confess, that the greatest

Secret lieth hidden in fire and salt. Hence is the word Alchymy from

fire and salt, which penetrate all things, and Fire is the Symbol of

GOD, who hath alwaies exhibited himself to mortal eyes, in the form of

Fire: But Salt is the Symbol of Eternity, inasmuch as it defendeth and

preserveth all things from Corruption.

There are some who determine the Evangelist _John_ to have understood

Hermetick Philosophy; and there is yet extant an Hymn, composed and

sung by the ancient Fathers, in honour of the same _John_, in which

occurr these words: _Who maketh Gold of Rods or Twiggs, and Gemms of

Stones_. Nevertheless I leave those things to every man’s judgment, and

here I only say this, That both Heavenly and Earthly Mysteries were

known to the Prophets and Apostles.

But although I have never taken in hand so great a Philosophick Work,

nevertheless it is so known to me from the Writings of the Prophets

and Apostles, and from the Light of Nature, that by comparing things

Divine and Humane, I could easily subject it to the Eye, but that power

is not allowed me, and therefore I trust that no man will make an

evil Interpretation of what I have said, seeing that thereby I aim at

nothing but the glory of God, and the profit of my Neighbour.

There is no need for any man to seek many things from the Old and

New Philosophers, seeing that by reading and considering the Divine

Writings of _Moses_, the Prophets and Apostles, he may obtain his

desire, and may without doubt, in them, find the Stone of Philosophers

described, provided he shall have but a little knowledge of Nature. I

will say no more, but that the infallible Truth occurrs in those. All

these things are to be taken so, that things Divine may be understood

in a Divine sence, and Natural things in an Elementary sence, without

changing or mixing, seeing that they have no Communion among themselves.

But lest it should seem to any, to be absurd, that St. _John_ the

Evangelist should make Gold of Sticks or Twiggs, and Gemms of Stones,

as the said Hymn teacheth, by an Art indeed great, and to be admired,

I have thought it necessary to open and shew to the Unskilful by what

means that might be done.

In the first place, this was possible to St. _John_, as he was a man

abundantly gifted with the Holy Spirit, and seasoned with the Salt of

Wisdom, so that he might perform this action supernaturally, as well as

naturally, seeing that he was endowed by the holy Spirit, without all

doubt he had also the natural Light in his possession.

But by which of those powers he effected this, is not for us to know,

nor doth it behove us to know. But because few will believe that St.

_John_ wrought the same by natural means, and many not believing in

Nature and Art, will only say, that it could never be that Wood should

be transmuted into Gold, and Stones into Gemms. And although the

later should be in some sort credible, by reason of the alliance or

likeness between Stones and Gemms, nevertheless the former, by reason

of the great disagreement between Woods and Metals, inasmuch as they

belong to divers Kingdoms, they object, exceeds all Belief, and other

Objections of this sort, may be found among the Unskilful, by reason

of the external species of place. But such things are wont to move no

admiration in Philosophers, much less any doubt, seeing that they are

not ignorant how great familiarity there is of the Vegetable Kingdom

with the Mineral, both which have their Rise from the same Subjects,

_viz._ Salt and Fire, which their Anatomy doth clearly demonstrate. And

although this may exceed the Capacity of some, yet it doth not thence

follow that it is not true. If all things were to be spoken truly and

openly, I confess there would be found a very small number of those

who rightly understand Nature, seeing that almost all men who have but

frequented a School for some years, and obtained any thing of Latin,

whether they understand Nature, or are ignorant of her, will be taken

for Philosophers, traduce those Philosophers who are illuminated by

the light of Nature, with strange Cavillings and wicked Lyes, every

where setting forth themselves by their own ignorance. Therefore it

is no wonder that the Secrets of Nature should lie hid, and by the

ignorant and unskilful of this sort be all taken for Fables and foolish

Whimsies, which their Sheeps Brains cannot reach. But who is able

to cure this Evil? Perverse manners are to be left with a perverse

World. But that I may prove and demonstrate that it is not altogether

impossible for Art to transmute Wood into Gold, I will point out by

what means it may be done.

First, Then it is manifest before all things, that all Wood and every

Herb hath its original from a certain sulphureous salt, to which Metals

also owe their Rise and greatly agree in similitude, and by an intimate

agreement in the same name; so that how easily a Mineral suffereth it

self to be changed into a Vegetable, and that again into a Mineral, I

have signified in other places of my Writings. Indeed if you shall look

upon the external difference of any Wood or Herb, and a Metal, it will

indeed appear great; but being reduced to their first matter, they will

not differ in any discrimination; as is manifested in my _Continuation

of Miraculum Mundi_.

Therefore if the first matter of Vegetables be adjoined to any

metallick seed, this is nourished by that; and again, if a metal

be reduced to its first matter, and any Vegetable seed put to it,

that will be changed into a Vegetable; which Experience hath often

shewed me. But if those two had not a great affinity with each other,

they would not so easily admit of a mutual conversion one into the

other; the seeds indeed differ between themselves, but they agree in

the first matter, which appeareth thus: If a sulphureous salt, not

corrosive, be mixed with sand, and moistened with water, and the seeds

of divers Herbs sowed in it, for every seed doth thence attract its

own nourishment, every one, according to its species, producing its

like, endowed with various colours, smell, and proper taste, powers,

and virtues, all which proceed from one only salt, and are manifested

by the heat of the Sun, and the operation of the internal Archeus. But

to make the matter more clear, it is to be known that the principals

of Vegetables are Water, Salt, and Sulphur, from which also Metals

take their original, and not from running Mercury, as many think.

For that _Argent-vive_, in its own peculiar nature, is also a metal

arising from the same three principles, from which the other metals,

and all Vegetables draw their original; _viz._ from Water, Salt,

and Sulphur, which their Anatomy maketh manifest. Here the rout of

Unskilful men will take Counsel to resel this my opinion, inasmuch as

it will seem worthy of credit to few. But the cause of this incredulity

is the rudeness and unskilfulness of men of this sort, who having no

Experience in Natural things, nor in no wise enlightened by the Light

of Nature, are blinder than a Mole.

Those things which hitherto I have so often, and with so many words

inculcated, the same I here repeat and affirm, to wit, That a Metal

may be converted into a Vegetable, and that again into a Metal, and

that no Vegetable is found, from which a natural and yellow Sulphur, in

all things like to the Mineral, may not be prepared; and this Sulphur

prepared of any Vegetable, if it be adjoined to any fixed metallick

Sulphur, it is maturated by the same, into a metal, yet not without a

_medium_; as I have often indicated in my Writings, and that _medium_

I have said to be Salt. Therefore whosoever knoweth how to adjoin any

immature sulphur, whether Vegetable or Mineral, to any ripe Metal,

the fixed and constant sulphur of Gold and Silver, will be nourished

and encreased by the Vegetable or Mineral sulphur, not fixed, and

will transmute that into the species and property of the other, as

the Ferment shall be white or red, in like manner as the seed of any

Vegetable doth. So gold and silver may be made of a sulphureous salt,

according to any ones will, which nevertheless requires a due time,

seeing that a transmutation of this sort is perfected gradually, and by

a due heat, as also in the propagation of Vegetables & Minerals it is

wont to be done. From these things it appears, that this Transmutation

is the meer Work of Nature, which many Experiments which I have made,

and yet am able to make, do evidently demonstrate; therefore there is

no reason why such things should seem so wonderful or absurd to any.

Whether St. _John_ performed the Transmutation of which we have

spoken, by the help of any natural Art, or whether he did the same by

a Divine Power, we will not here dispute; but let it suffice to have

demonstrated that such things may be performed by a natural reason.

For when Wood, Bread, or piece of a Bone; or also any Herb shall be

adjoined to its own salt, in due manner of Art, and reduced to its

first matter, that salt transmuteth the Flower, Bread, Wood, or Herb

into a sulphureous salt, which encreaseth the growing faculty of

Vegetables and Minerals. A salt of this sort being mixed with a small

quantity of white Flint reduced to powder, and melted in a strong Fire,

will give a red and pellucid stone or glass, which if it be kept long

in the Fire, it turneth green, and at length black, like a Coal, and

acquireth so great hardness, that it may be cut and polished after the

manner of other precious stones. Here the desirous of Art may see, that

by one and the same way, and in one and the same time, that Gold may be

prepared of Wood, and fair and pellucid stones, of various colours, of

white Flints. But that the Eyes of the studious of Divine and Natural

things, may be the better opened, I will more clearly expound what the

first matter is.

Therefore, as to this first matter, of which we here speak, that of it

Metals no less than Vegetables may be brought forth, it is to be known

how easily it may be prepared by the help of Fire, and of a certain

Salt not corrosive, of Metals, Vegetables, and Animals, and indeed so

swiftly, that in the space of three hours a piece of Bread, Flesh,

or of any Metal, may be transmuted into a sulphureous salt. The same

thing also happeneth in the stomachs of Men and Beasts, in which the

Vegetables and Animals which are eaten, are consumed in the space of

24 hours, and transmuted into that sulphureous salt from which they

have drawn their Rise. But Metals being too fixed and compact, those

stomachs have no Jurisdiction over them, inasmuch as they are not able

to reduce them to their first matter, except the same were so reduced

before, and so should come into the stomach, opened by a radical

solution, and so are digested and consumed like Animals and Vegetables.

But what need is there of the help of humane stomachs to perform such

things, seeing that Operations of this sort may be perfected by the

help of Fire and Art. A moist putrefaction without the help of Fire,

performeth the same thing in Vegetables and Animals, in a long Process

of time; but in Metals very difficultly, and not except in a very

long time. Neither are humane Stomachs themselves alike potent, in

reducing every Vegetable to its first matter, inasmuch as they exercise

their power only upon those Vegetables which by a due Preparation are

first rendered fit to be digested and concocted by the stomach, and

reduced to their first matter. For first they are boiled, roasted, or

prepared by some other way, because those things which are admitted

into the Body, contrary to humane Nature, exercise nothing but venomous

Operations. By a like reason Metals and Minerals refuse to be brought

to their first matter in a humane Stomach, seeing that the stomach

cannot suffer them, as being averse to humane Nature, but ejects them

as a certain Venome, not without great peril of Life. Here I except

Gold, which Metal only, being first rightly prepared, doth not refuse

reduction into its first matter in the stomach of Man; nevertheless Art

doth it more easily and readily. He who knoweth not this Artificial

Reduction, must be content with the Natural, which nevertheless is not

desirable, by reason of the toil, stink, and length of time which it

requires. For which reason it is of less account than the artificial.

Some of the ancient Philosophers have indeed (not without reason) used

the Dungs of Animals, by reason of the incredible Virtues which they

possess. But because we have better and fitter Medicaments at hand,

not without reason we omit those, and leave them to them who labour

under the want of better; which happeneth to Country people, who being

remote from Cities and Medicines, are wont to use Dungs in various

Diseases instead of Medicines. They purge the Bodies of Boys and Girls

with Mouse-dung, Horse-dung, and Goose-dung, being dissolved in Wine

or Beer, and strained through a Linen Cloth, they use in curing the

Falling-sickness by Sweat. In the Cure of an _Erysipelas_, or _Burns_,

or _Scalds_, they use Hoggs-dung; and in all kind of _Swellings_

Sheeps-dung; in a _Quinsey_ white Doggs-turd, or Humane dung, as also

to other Diseases of the Neck, which the rude and ignorant are wont to

drink against various inward and outward defects of the humane Body.

I remember once to have seen an admirable Cure done in a moment by the

help of humane dung, in a certain, long, and tedious Disease, which

it plainly and swiftly removed, drawing those into admiration who

were ignorant of the reason of so swift a Cure. He that understandeth

the nature and properties of Dung, will easily perswade himself, that

wonderful things may be effected by the same. The reason is ready,

because humane Dung is nothing else but Bread and Flesh, reduced into

their first matter, all their Bonds being loosened, and rendered fit

for the exercising of their Virtues; and from humane Dung is elicited,

without any great difficulty, a natural Burning, and like to Mineral

Sulphur, of which being mixed with Coals and Salt-petre, Gunpowder

is wont to be made; as also a certain Salt, not much unlike the _Sal

Enixum_ of _Paracelsus_. And both those, to wit, that Sulphur, and

that Salt, the Humane dung containeth in it self; the which may put

forth their wonderful Virtues, by admirable Operations, I think may be

doubted by no man. Put a piece of Gold for a time into Humane dung, and

afterwards cleanse it by washing, you shall find it equally yellow, as

if it had lain in a Lixivium, in which common Mineral Sulphur had been

dissolved. And that yellowness adhering to the Gold [_or rather Silver,

for the better distinction_] is but the Vegitable or Animal Sulphur

arising from the Food which the Man hath eaten.

This I say is the cause that the Dungs of Men and Beasts produce

so great effects, which Bread and Flesh otherwise cannot produce,

before they are reduced into their first matter. Nevertheless, I do

not therefore admit them of value in Medicine, but only shew whence

they have their Virtues of resisting Diseases, that by this means I

may assert Vegitables, Animals, and Minerals do highly exercise their

Virtues, when they return to their first matter, not that it is at

all necessary to be done in the Stomachs of Animals, seeing that the

Operation of the fire alone serveth for this reduction.

In what manner soever this first matter be made, whether by the

Stomachs of Animals, or by the Operation of fire, there is no great

difference, only that which is made by fire is purer, and not so

stinking, as that which is done by the Stomachs of Animals, although in

gilding of Silver, they are found to be equal, and obtain a Sulphurous

nature. And hence it appears, that there lies hid in Bread, and in

Flesh, a fugacious and spiritual Gold. And for this reason I conclude,

that in all things of the World born of Salt, and brought to Maturity

by the heat of the Sun, there is necessarily reconded a fugacious

Volatile, and spiritual Gold, yet in greater quantity in one subject

than another, but not manifested till the body containing it, by the

help of art, returneth to its first matter.

The which Art, seeing that it is out of the reach of Rusticks, it is

but reasonable, that they should make use of Dungs, without any ill

interpretation. For in the greater, and more powerful Virtues to be

produced, Dungs are found more potent than those things from which they

proceed. Bread, Wine, Flesh, and the like things destinated for the

nourishment of the Body, are not Medicines, but only Nutriments, from

which, after an Animate Body hath separated its Aliment, that which is

left, obtaineth Medicinal Powers and Virtues; and did I not fear that

this dungy discourse should lead me too far from my purpose, I could

declare things to be admired of Dungs. For Metals also being prepared

but once by the help of Animals, may be wonderfully Converted, and

reduced to their first matter, although it is in no wise necessary

that we should take that way of doing it, seeing that an easier and

better way is at hand, than that by the help of Animals. But he that is

ignorant of this artificial Conversion, must be content with the other,

till the teachings of experience, shall bring him to better things.

That incredible Virtues are hidden in the Dungs of Animals,

_Paracelsus_ at some time declared, in the presence of some Noble-Men,

to some Unskilful Physicians, who being moved with anger, departed,

thinking themselves to be highly reproached by _Paracelsus_, because

they had asked of him some great Medicinal Secret, and he had set

before them Humane Dung. But without doubt, he would have shewed them

great Secrets hidden in such a matter, which exceeded their dull

Capacities, but not the incomparable Ingeny of _Paracelsus_, who

without doubt had revealed to them those Secrets which himself had

found, had they not gone away from him with wrath and Indignation.

In another place of his Writings, he saith in express words, that

he that knoweth not his own Dung, knoweth nothing at all, and is a

blind Ass, to whom nothing of Heaven and Earth is manifest; which

words do plainly prove _Paracelsus_ to have been able to perform many

things with Dung. But this I assert, that this my Transmutation, and

Conversion of things into their first matter, doth far excel that

which is done by Dungs, in as much as being endowed with a greater

efficacy, it appeareth not in the species of Dung, but of a Sulphureous

Salt, and may commodiously be used by all Men, and in all Diseases.

Its Virtues are not restrained to any particular Disease, but operate

generally, not only in all Humane Diseases, but also in all Infirmities

and Defects of Vegetables and Minerals, as I have shewed in other

places of my Writings. What I have here spoken of Dungs, I would not

have any think that I have done it to the end that I would have them

used in Medicine, but for this reason, that I might shew the great

difference between an Herb as brought forth by the Earth, and that

which being first digested, the Animal Stomach hath freed from its

Bonds, and reduced it to the operation of its hidden Virtues: The

which I have very clearly proved by the Dungs of Animals. Therefore

the expert and learned Physician, setting aside all Dungy Medicines,

may by the Spagyrick Art, reduce his Herbs to their first matter, that

is a Sulphurous Salt, and may perform by Salts of this sort, more and

greater things, than by the unprofitable, and destitute of all Virtue,

Barks, Shells, and empty Husks, which a multitude of Physicians are

accustomed to use at this day. I have thought fit to expose to the

light these few things, concerning the first matter of things, and

Dungs, which are not distinguished, by any great difference: But let us

return to the matter it self, and see how fairly the light of Nature

shineth from the Divine Light.

As God formed the first Man _Adam_ of the Earth, and breathed into

him a living Soul, and placed him in Paradise, and the Devil withdrew

him from God, and Precipitated him into Eternal Damnation, using the

Serpent as a Mediator: So also, Man who fell from his Creator, being

deceived by Satan, by the Divine Serpent and Mediator, to wit, Jesus

Christ, was again to be reconciled to God, which could no otherwise be

done, and God permitted it so to come to pass, who otherwise might have

bridled the Devil, so that he could not have seduc’d a Man, and also

could have kept Satan himself in his Angelical Estate, that he should

have had no hatred against God or Man. Now this Philosophick Elementary

Secret may be compared, in all points, to the Heavenly Mistery. For if

the Elementary Sun, in the separation made by God, in which he lifted

himself on high from the rude and formless Chaos, had not ejected his

earthly and corruptible Sulphur, and sent it down to the Abyss of the

Earth, the Rays of the Sun, when they now penetrate the Earth, would

not be hindered to Communicate with the Solar Progeny or Issue, so that

the Bowels of the Earth would produce nothing but Gold; and the other

Metals, _viz._ Iron, Lead, Tin, Copper, _&c._ should not be, which

nevertheless are brought forth impure owing their received impurity

to that impure, stinking, and earthly Sulphur, which is mixed with a

Metallick Body in the Bowels of the Earth.

But to help Metals infected with a Sulphur of this sort, that they

may become like to Gold, as the Son of the true Sun, it is necessary

that Sol should humble his Son, to wit Gold, and suffer him to put

on a Saline nature, whereby he may become the Medium of reducing

radically the imperfect Metals to perfection. Salt is the only

Medium of reconciling Gold to common Sulphur, and of making of it a

Tincture, changing the imperfect Metals into perfect, of which all the

Philosophers, whom few understand, have written so clearly.

Concerning this matter I have written very clearly in a Treatise, which

I lately published, describing a Saline Water, or _Aurum Potabile_,

which certainly containeth a great Mistery, although very many can

neither understand or believe it. For because it wholly tingeth

Mercury, it cannot be a solution of common Gold, because no Water,

nor no Liquor prepared of Corporal Gold it self, can give to Mercury

a constant Tincture. It may indeed be done that Gold dissolved, may

adhere to argent vive, or that to Gold, so that both may pass together

into a white Amalgama: But that such an Amalgama should become yellow

and hard, or the _Argent vive_ transmuted into Gold, will never happen,

although it should be digested or cocted an hundred years in such a

Golden solution. For the snowy whiteness of Mercury never suffereth

it self to be tinged or coloured by common Gold, but is obedient to

any tinging and coagulating Sulphur, concerning which in the Appendix

to the Continuation of _Miraculum Mundi_, more things are declared.

Let these few words be well examined, in which will be found a great

Mistery; to wit the whole Philosophick work it self, provided the

light of Nature shall a little shine. Nevertheless this is not so

efficacious, as that it can reveal such Misteries to a Man who wants

Venus to open his Eyes, with which he may behold the light of Nature.

For without God, there is no light, and without light, no life, no

Understanding nor Wisdom; Obscurity is Death, and Death Eternal

Destruction.

Salt speaketh thus of it self; _I am fire and life, and no Combustible

Sulphur can be made Gold, except I be the Mediator_. Salt is the only

Medium between Combustible and Corrupt Sulphur, or the imperfect

Metals, and Gold. The pernicious Sulphur or Satan, which lieth hid

in lean Death, is first to be vanquished and overcome in Hell, then

arising a Glorified Body, it occupieth its Royal Throne, and Converteth

the Diseasie Metals into Gold.

But to delay the Reader, burning with a desire of Divine and Humane

Mysteries, no longer, I will describe the whole Operation in a

Philosophick manner, briefly, clearly, and truly, as I have oftentimes

done it with my hands, but never yet, by reason of various Obstacles

have brought it to a due perfection.

To the common Salt of the Earth well cleansed, adjoin a Terrestrial

Sulphur in a due weight, the injected Rays of the Sun being first

received by the Salt; the Salt and Sulphur will fight in Hell so long,

until the Salt overcometh the Devil and Death, and ariseth a Glorified

Body, by which its sick Brethren are to be Cured, or Converted into

Gold.

This is the whole Operation, in which nothing is omitted, but the

weight, and the name of Satan or Death. But the name of the Salt I have

already manifested, and nothing here remains, but that I should express

the name of Satan and Death, which for the Glory of God and Profit of

my Neighbour, I will not conceal.

The Death and Devil of all Metals, is that Combustible Sulphur, which

having its seat in all things, is equally in Vegitables, Animals, and

Minerals. Conjoin Salt and burning Sulphur, and cause them to fight

until the life (that is Salt) shall overcome and swallow up the burning

Sulphur, which is Death, and from both will proceed a Glorified Body,

like a fair Ruby, or pellucid and red Carbuncle, by which the Diseases

of Men and Metals may be cured. In this manner of operating, delivered

in few words, lieth hid a mistery of great moment, which one of a

thousand will scarce understand, and by reason of the vileness of the

matter, it will be to many offensive, and contemptible. But we will

have no regard to Fools, blinded with their own folly and madness, who

seek good where it is not to be found, and neither do nor will know it

when put before their eyes. If after a Sophistical manner I should have

proposed some Chymical Operation with a long and tedious Circumstance

of words, I make no doubt, but the blind World would more readily have

received it, than a short and compendious way of operating of this

sort: Whence _Sendivogius_, and other true Philosophers, have not said

without cause, that if the true manner of Operating should be revealed

to any man, nevertheless, by reason of the vileness of the matter, it

would not be believed. For this reason, some will object; I pray what

good is like to be in so vile and abject a thing as Salt? And when was

Sulphur wont to be made Gold? Hence also, they neither will nor can

believe the truth.

But that I may clearly prove, that there are Secrets hidden in Salt

and Sulphur, it behoveth, that I manifest those things more largely.

Salt is the Symbole of Eternity, seeing that it is not diminished nor

altered, neither by Fire, Air, Water, or Earth, but preserveth all

things for a longtime from Corruption. It is a thing well known, and

conversant in the sight of all the World, and is a help to all other

things, yet wants not the help of any thing. Burning Sulphur is the

Symbole of Death, and the true Infernal Devil, which no Element, nor

any other thing (one Salt excepted) is able to vanquish and overcome.

For although Sulphur not yet freed from its Bonds, being surely kept

in its Prison should suffer it self for many years to be tortured by

the fire, yet would it not receive any sensible mutation, nor any loss

of weight, provided there be no open passage for its Exit. By the like

reason, if it should abide an hundred years, in the Air or Water, yet

it would in no wise putrifie. Salt only overcometh it, and changeth it

into a Carbuncle; I say into a Carbuncle, so called, because shining

with a pellucid redness, it sheweth like a burning Coal, and for its

excellency may be accounted among Precious Stones. It is found by few,

but they who have it in possession, hide it, nor do they expose it

to Sale like Diamonds, or other Gemms. It is not digged out of rough

Mountains, as others, but is sought by Prayers to God, and acquired by

the Labour of the Hands.

But why do I say so much? Seeing that I have already exceeded my due

limits, yet I know, that what I have said will exceed the capacity and

understanding of the Impious. But that no man should doubt, that salt

and sulphur are most noble Creatures, although very lightly esteemed, I

will prove that salt is the _beginning and end of all things_. In the

Creation of the World salt was first made, from which afterwards the

four Elements proceeded, so that by the Philosophers salt is called

_The Center of the Elements concentrated_; and by the same reason,

by which it was the first, it still is, and remaineth the last. All

things arise from salt, and after they are destroyed by death, do again

return into the same. _Et sal thesauros grandes & possidet ignis._

_In Salt and Fire are contained great Treasures._ Salt is Fire, and

Fire is Salt, and they contain in themselves a third thing, to wit,

an hidden Spirit. When the most Omnipotent Creator had pronounced the

word _Fiat_, and had created salt, the _Chaos_ was afterwards parted

or divided into four portions, and divers seats or places assigned

to each, and also each had its Name given to it; which being done,

the Elements took their beginning, instituting in themselves mutual

actions, and ordaining their generations. The most pure and subtile

part became the Firmament, and gave the Sun, Moon, and Stars the more

gross and heavy, joined together into a mass of Earth, and like fæces

or dreggs, occupied the lowest place. The watery and airy Portions

encompass the Terrene Globe.

Now when the superiour or fiery part, with the Stars operate and

immit their powers upon the lower part or Sea, the Water is rendered

pregnant, or as it were with young, and generateth Salt without

intermission. But lest this continual generation of Salt, effected by

the operation of Fire, should be produced in the Sea or Water only, and

the rest of the Elements should be idle, God hath also given to each

of these its proper Gift, _viz._ to the Air, that it should receive

the seed sent from the Stars, and communicate it to the Water; to the

Water, that it should distribute the received seed through the passages

and clefts of the Earth, that so by this reason Minerals and Metals of

every kind might as well be produced within the earth, as all kinds of

Herbs, Fruits, and Trees, without it in the superficies, serving for

the nutriment, encrease and multiplication of Animals. This thing is

witnessed by daily Experience; for if the Sea should not disperse its

salt through the earth, so many excellent Minerals could in no wise

exist in its bowels, neither in its superficies could not so many and

so great Trees nor so various and manifold Herbs, and such divers sorts

of Grass, be brought forth. For as much Salt as Vegetables draw to the

external superficies, and Minerals to the inward bowels, so much the

Sea or Salt-water restoreth to them, so that the Earth may never labour

under a want of its salt, of which the Indigent are to be rendered

partakers. For if the Sea should not provide for the Globe of the Earth

a continual nourishment, the Earth it self being destitute of the same,

would not be able to afford a due aliment and encrease to other things.

For a Chest which is continually exhausted by taking out, and nothing

put in, at length being empty, retaineth nothing. But because the

wise Providence of God hath appointed that the Terene Globe, without

intermition, should be fertile in bringing forth good Fruit for the

nourishment of Mankind, necessity requireth that a perpetual aliment

should be afforded to the Earth, from the Sea, for which end the Stars

never cease in animating the Air and Water with their influences, that

the Elements, by mutual helps, might succour one another, and no stop

or hinderance should be put to the course of Nature. For if one Element

only rest, and cease to perform its office, the other would also cease

from working, and fall into such a Rest.

Except the Stars should generate Salt, and the Water receiving it,

should disperse it through the Earth, by what means should it come to

pass, that any thing should be brought forth, grow, and encrease? The

whole Orb of the Earth would at length grow dry, and perish, which

nevertheless by the perpetual access of salt, never intermitteth, but

is encreased and sustained.

There is no Stone which can want Salt, which argueth Salt to be its

beginning and nourishment, and that those Mountains, in which is a

great quantity of a saline nutriment, do grow and encrease thereby,

as receiving it in a plentiful manner from the nearest sea. This is

no where more easily to be found, than in those places in which the

Mountainous Coasts are very fertile and fruitful in Metals, for the

acquiring of which the Rocks are to be digged through with holes in

height or depth, affording a commodious going in and out. But when in

places of this sort all the Metals are dug out, or the metallick Veins

are broken off (& lost) from the transverse Walls, or sides, or also

from the sliding or dropping Waters, they are rendered unprofitable;

and for that reason such a Mountain is to be deserted; nevertheless it

doth not cease to grow, and indeed as well the Stones as the Metals,

having their seat in it. Whence it is wont to happen, that those

holes or passages abovementioned, through which one might have walked

upright, in a long process of time, do so grow together, and become so

little and strait, that he who desires to go into the most intimate

Penetrals, must stoop even to the ground. This is to be understood of

such sorts of Stones as abound with salt, for places not passable by

salt, are found to be fit neither for the generation of Stones, or of

other things, as also those which refuse to admit Water: For Water is

the Vehicle which carrieth Salt through the whole Globe of the Earth,

and by it disperseth its nourishment, as the Air is the Receptacle of

the Astral seed, of which the Water is to be rendered a partaker.

Those things which I here write, altho’ they may seem to be vile,

and of small moment, nevertheless they are most true, and cannot be

rendered more clearly and truly by any man. And altho’ the same might

be proposed by a more prolix description, yet there is no need of that

prolixity, when all things may be delivered more compendiously.

Nevertheless, that I may as yet confirm by a clearer demonstration,

that the Life of the whole World is Salt, and that of it all things

take their original, I will bring for witness the Universal Opinion

of all the Philosophers unanimously asserting, That all things being

reduced into their first matter, return into salt; from which Saying

it followeth, that they have taken their beginning from Salt; and this

Argument can be refelled by no man.

Now some man may say, How shall I be sure of this? or, By what

reason may all things be reduced to their first matter? To obtain

the knowledge of those Labours and Operations, it behoveth thee

by experience to go to clear Philosophers and Chymists, because I

intend not at the present to treat of operations of this kind. Every

Countryman taketh notice of the Work of Nature, who seeth daily, that

every Herb, every Wood, every Man, and every Animal, after that

it hath attained its end by Death, passeth by putrefaction into a

sulphureous salt, hidden indeed in a putrefied Dung, but unknown to

him, although with the same he dungeth his poor and barren Land wanting

salt, and rendereth it fat and fertile. As long as the Herb, Wood,

and Animal enjoyeth its own vital Air, it doth not dismiss its salt

by which it is preserved, but superfluous fæces. But as soon as death

hath taken away the vital Air, and dissolved the _Vinculum_ or Bond,

the rest of the parts can no longer subsist, every one going out to

that place whence it proceeded. Rain dissolveth the salt, and by all

Rivers carrieth it back to its Mother the Ocean, from whence it had

come forth; the Spirit is attracted by the stars; the earthy matter

remaineth in the Earth, to which it oweth its Rise. For the Fruits of

the Earth do not obtain this universal nourishment from the Sea, by

right of Inheritance, but they take it only as a profitable Aliment,

given them to enjoy as long as they live; after death, the universal

Mother, to wit, the Sea, taketh it back, and bestoweth it upon others

which she hath accommodated to it. If thou hast a mind to make trial of

this thing by another way, burn any Herb, Wood, Stone, or Animal in the

Fire, for so whatsoever is spiritual flieth into the air, and the salt

will remain in the ashes, to be extracted with water, and separated

from the dead earth. Salt therefore in all things is _the beginning and

the end_, and most worthy, which is accurately to be noted, inasmuch as

it is that which containeth great mysteries and secrets.

He that is ignorant of these things, deserveth not to be called a

Philosopher, but rather a proud Ass, knowing and maintaining nothing

but slanders and calumnies, with which, to conceal his own ignorance,

he cavilleth at the Truth, and bringeth it into contempt. The Ancients

were not ignorant of the excellent Virtues hidden in salt, so that many

of the Philosophers have thought that something Divine was hidden in

salt, and therefore they have expresly written, that the knowledge of

God can be drawn from nothing more clearly than from Fire and Salt.

Therefore they at all times adjoined to their Sacrifices and Altars

Fire and Salt, as Symbols of God and Immortality. They were afraid

to touch any Fire or any Salt with unwashen hands, lest they should

draw the Divine Wrath upon themselves, if they should defile those

most noble Creatures with impure hands: They swore by Salt and Fire,

not using any greater Oath; and in any matter to be searched out by

a diligent examination, they proposed to the interrogated Salt and

Bread, that so he should witness the truth; whence perhaps came that

Proverb, _Salem & Mensam, non violabis_. Our Saviour Christ is called

The _Salt of Wisdom_. In holy Baptism, the Priest putting a little

Salt to the mouth of the Infant, is wont to add these words, _Receive

the Salt of Wisdom_; which custom, with the burning of Wax-Candles,

alwaies adjoined in Baptism, that Christ might be remembred to be the

light of the world, is now in many places abrogated by Innovations;

so that it is to be feared, if the world should continue long, the

matter would come to that pass, that it would also be prohibited to

name the very Name of Christ. For truly it is already come to that

boldness, as to prohibit the Celebration of our Saviour’s Nativity,

under the injunction of a certain penalty. O the miserable condition of

_Christendom_ at this day!

Christ himself calleth his Disciples _the Light of the World_, and _the

Salt of the Earth_, _Luk._ 19. 9. Salt and Water, by Faith and Baptism

unite God and Man: so also fixed Gold and combustible sulphur are

copulated by the help of salt and water, which thing, although it may

seem impossible, nevertheless it is very well known to true Chymists;

for when they are minded to separate melted Gold and Silver, they are

wont to inject a little sulphur, which interceding between both, like a

Partition wall, disjoineth the gold and silver, by reason of the enmity

which it hath with the gold, disagreeing with the sulphur by so great

an antipathy, that it can at no time suffer it. Nevertheless salt and

water take away this Enmity, reducing both into favour with each other,

no otherwise than Christ, the Salt of Wisdom, and the Divine Light, as

a Mediator, reconciled the filthy sinner to God.

Christ saith in certain places, _salt is good_, or _it is a good

thing_: When the Earth wanteth salt, being dead, it bringeth forth no

Fruit; the same is Dung, when destitute of salt.

Here I have the eternal Truth Himself my Witness, reproving my impious

_Farnnerian_ Enemies, who endeavour to refel my _Miraculum Mundi_ with

their false Calumnies and Cavils. In which Book I have demonstrated by

most manifest Arguments, that the Earth is rendered fat and fertile,

not by Dung, but the Salt which is in it. These Calumniators being

convicted by the true testimony of this witness of their shameful Lyes,

must without doubt bridle their venomous Tongues, and for time to come,

cease to tear me with their savage Teeth. _The Truth may indeed be

pressed, but never quite born down_; for GOD at length will bring it to

light, although for some time it may be pressed and perplexed by Satan

the Father of Lyes, and its capital enemy.

In another place Christ saith, _None is good but God_. Also in another

place, _Salt is good_. This is truly a most efficacious testimony, and

famous praise, by which Salt is extolled.

Salt is also taken for Understanding and Wisdom, and for that reason

a rude and ignorant man is called dull and insipid, and in the same

sence a speech is said to be unsavory or witless, as if having nothing

of salt, it were unhandsome and stupid; whence the vulgar Proverbs

are wont to say, How heavy and insipid is this man? How dully and

unsavourily doth he speak? Also that usual saying, _That which

relisheth, nourisheth_; and so on the contrary, where there is no

savour, there is also no nourishment. There is nothing can be brought

forth in the nature of things, without the _medium_ of salt; yea, Man

himself is not born without the Sun, Man, and Salt. Therefore a certain

Philosopher saith very appositely, _The vigour of salt is fiery, and of

a Celestial Original_. The sun and salt are the Parents of all things,

which procreate all things, and without which nothing is procreated;

Bread and Flesh, which are seasoned with salt, afford more Virtues than

all other Foods which are not salted. Salt being added to Wine in its

fermentation, rendereth it stronger and sweeter.

NB. That nevertheless the salt here spoken of ought not to be common

and vulgar salt, which doth not give a good relish to Wine. Empty

Hogsheads may indeed be purged by common salt dissolved in warm water,

so that every ill taste or smell may be drawn out, and the wine

preserved in its vigour. Moreover salt exceedeth wine in corroborating

the heart of Man, and is therefore in many things to be preferred

before it. And he that knoweth how to conjoin true salt with wine, and

in the same to dissolve the Sun of the earth, (which is Gold) may from

it extract a Royal Medicine, as is shewn in other places of my Writings.

For any man of understanding may easily see, that if the noble

virtues of these three things Corroborating the heart, to wit, Gold,

Wine, and Salt shall be joined together, what a noble Medicine will

proceed from such a Conjunction. _Paracelsus_ hath not without reason

determined with the Philosophers, that no true _Aurum Potabile_, can

be prepared without Salt. If there were no Salt in the Earth, neither

Herbs, nor Grass would be brought forth for the food of Animals, nor

the life of Man sustained. All Animals also do therefore desire the

Salt of fruitfulness, concerning which, you shall find more, in the

description of my Green Liquor. The Combination of Gold and true Salt,

restoreth decaying seeds to their pristine fruitfulness, and also

restoreth to half dead and barren Trees, their faded greenness, if

that Medicine be applied to their Roots. On the contrary, common salt

before preparation, is hurtful to Vegetables, and killeth them by its

Corosion, but after preparation it exceedeth dung in fatening them:

Nevertheless, there are some Vegetables, which are able to bear the

Corosive power of salt, _viz._ those which grow spontaneously upon the

Sea shore, as the Herb _Kaly_, of which the Ancients prepared their

_Sal Alkali_; for being burnt it leaveth a very sharp salt. Also all

those Fruits which are of a sowre, or bitter Taste, or have sowre, or

bitter Rinds, do equally bear the Corrosion of salt, as Olives, Limons,

Oranges, Lentisk, and the Palm, which also rejoiceth in common salt; as

on the contrary, the Vine, Grain, and Fruit-Trees are delighted with

the sweeter Sun; concerning which, more hereafter.

I remember to have read, that in the Island _Sardinia_, near the City

_Catar_, so great a quantity of salt hath been digged up, that it was

given to the Inhabitants for their necessary uses, for nothing, and

the rest was sold to Foreign Sailors and Merchants to be Exported. And

the Countreymen so abounding with salt, gave it so largely to their

Cattel, that they wonderfully abounded in Milk, whence they made most

excellent Cheese, which was sold all _Europe_ over, but whether it

be that which we call _Parmasan_, I know not. But it appears, that

so great a plenty of Milk and Cheese proceeded from salt only, which

is also very agreeable to the Truth. The same Author (whose Name is

_Bernbardus Comesius_) also taketh notice, that in the _West-Indies_

there is a City standing in a sandy and barren place, abounding with a

great multitude of Fishes, which are there taken. And the Inhabitants

cast the Heads of the Fishes into a pit, or hole in the Earth,

sprinkling them well with salt, and after a certain time taking them

out, they plant or sow in every Head, a Corn of some Grain, and cast

the same into the sandy Earth, and those Grains growing, do again bring

forth an hundred fold. That this might be so done, is not dissonant to

the truth, seeing that the Heads of the Fishes preserve the salt in

the Earth, that it cannot be washed away with the Rain, nor the Grain

be deprived of its Alimentary Juice. But such ways of sowing Grain,

are tedious and laborious. I have a far other preparation of salt,

which without much cost and labour, rendereth a great quantity of it

fit to make sandy ground fruitful, and yet is not washed away by the

Rain, salt is to be rendered sulphureous, that it may generally and

universally nourish.

N.B. Here some may say, if a sulphurous salt be the effecter of

Fertility, how is it that the _Mare Mortuum_, or dead Sea of _Sodom_,

abounding with sulphur and salt, doth neither bring forth Fish, nor

contribute any thing to fruitfulness? I Answer, because the said Sea

is full of bitter and Vitriolate Minerals, which by their Venom are

hurtful to all Fish, and Vegetables, and also Fishes themselves cannot

live in Waters which are too salt, which is to be observed. For every

thing that is too much, is turned into a Vice. But what Fertility salt

imparteth to natural things, may be learned by Fish, many thousands of

small Fishes at once, proceeding from the Spawn of one Fish, which is

not granted to Birds and Animals. It was not in vain that God would

have King _Pharaoh_ Dream first of seven fat Kine, and afterwards

of other seven lean ones, descending from the Earth into the Sea,

thereby signifying fruitfulness to draw its Original from the Sea.

_Joseph_ being illuminated by God, both by Divine and Natural light,

understood this, and interpreted the Dream: To wit, that it was in

the power of salt. Salt is insignized with the Title of the Fountain

of Philosophers. _Hesiod_, _Homer_, _Plato_, _Pythagoras_, and other

Philosophers, deliver that of all things, salt is most affine or near

to God. I assert, that by the help of salt, many become the chosen Sons

of God. If the Earth should want salt, there would not thence proceed

any fruits affording necessary Aliment for Men, whence Mankind would

perish, not being able to draw its Nourishment and Multiplication from

the Air, but is constrained to take it from the Earth. Salt becometh

Milk, Honey, Sugar, Wine, Bread, Flesh, and passeth into all those

things which we want. Salt is all in all things, the beginning and the

end of all things which God hath created.

But some man may here ask; whether therefore do all things arise from

salt? Whether it be necessary that salt in the seeds of Herbs, should

be changed into Herbs, in the seeds of Animals, into Animals, and

in the seed of Metals, into Metals? Whether such degrees may not be

sooner passed by the quicker progress of Art, correcting the more slow

advance of nature? I answer; yea, it may be done, it is possible for

Art to bring salt to its highest perfection, by a far more compendious

way, than nature can. But by what way that may be done, is not proper

to shew in this place. This I would have you to know, that wonderful

Generations do arise from the Sun or Fire, united with salt, which

otherwise would not appear. For Example, in the Months of _June_,

_July_, and _August_, fill a wooden vessel with common water, and

expose it to the Rays of the Sun, that it may night and day receive

the Astral Influences, and be dried up, being dried up fill it again

with more water, and so keep the Vessel always full, in which at

length, from the salt contained in the water, there will be brought

forth Vermin of all sorts without any seed; such as is accustomed to be

brought forth in other putrid Waters, as Frogs, Toads, and Serpents.

NB. That the Vessel must be made of Wood, not of Metal, least the

water should suck in a Vitriolate Juice which is adverse to the life

of Animals: Also beware that nothing of Iron or Copper fall into the

Vessel, and corrupt the Operation. Or fill the same Vessel with sand,

and moisten it with water, then subject it to the Sun beams, and when

it is dry, moisten it again, repeating the Humectations, and by this

Operation you shall see various and unknown Herbs to come forth and be

produced, without any seed, as is manifest from other places of my

Writings.

Gold the most constant of all Metallick Bodies, and as it were

invincible, feareth not the violent assaults of any other Element, and

subsisteth in the fire it self with so great constancy, as not to lose

any thing of its weight, although for many years it should be kept

in a continual torture of Fire. Nevertheless, salt draweth from it

its Anima, and taketh away that fair red colour, and that constancy,

whereby it was wont to resist the fire, so that it obtaineth the

colour of Lead, and the brittleness and fugacity of Antimony. A thing

exceeding the credit and belief of the unskilful, although experience

it self witnesseth it to be true. Hence it appeareth, that there is a

greater power in Salt than in all the Elements and Elementary things,

and therefore we deem it to be justly called the Center of the Elements

concentrated. Gold eludeth the most potent and subtil powers of the

fire, which nothing can resist, and yet is overcome by Salt, which by a

stupendious Miracle of Art, attracteth its most Noble Part, _viz._ its

Anima being separated from its more gross and earthy parts. How noble

a thing the Anima of Gold is, any Man may easily imagine, and without

doubt may see, that it hath the chief place in Medicine. This is like

to what _Sendivogius_ hath written concerning his _Chalybs_ spoiling

Gold of its Anima, but although such an extraction hath divers times

succeeded to me according to my wish, that the Anima being extracted,

the body of the Gold hath been left brittle, fugacious, and black;

yet I confess, that the same Operation hath not always answered my

desire; as if God would not permit such a secret to be commonly known.

Therefore I am well content with lesser things, and have shewed these

things only to the end that I might manifest the Powers of Salt, and

teach them to others: Nevertheless, I would not have any Man perswade

himself, that this Royal Medicine may be extorted from Gold, by the

help of common Culinary salt; for to this matter another Salt is

required, to be prepared by Fire and Art. But of this Artificial

Concentration of Gold, the fourth part of _the Prosperity of_ Germany,

which God willing, shall shortly be published, will shew more at large.

More indeed might be said concerning Salt, which we leave for another

time and place, seeing that those things which have hitherto been

spoken, seem to me to be sufficient.

Therefore I conclude, and affirm Salt to be a help to all things, and

on the contrary, to want the help of nothing.

Here some Man may ask me and say, Of what Salt dost thou speak, for

there are many sorts of Salt? I speak of the Universal Salt, known

to all Men, which is boiled up from Sea water, or Salt Springs, or

digged out of Pits in Mountains or other places, and put to common and

familiar uses. This known Salt, I here call (and not injuriously) the

Universal Treasure, and general Riches: For it administreth Nourishment

to the whole World, that not only the Beasts of the Earth, Fishes in

the Waters, and Birds in the Air, but also all Metals in the Bowels

of the Earth may subsist for the use of Man, to say nothing of the

great and Universal Medicine, which may be obtained by its benefit.

Of right therefore it meriteth the Title of the Universal Treasure of

the World, seeing that nothing can be found, which doth not owe its

Original to Salt. But that one salt is purer, better, and more precious

than another, I do not deny, that the Original and beginning of all

salts, is one and the same, and that their difference happeneth only

from Accidents. For so long as salt is pure, and mixed with nothing,

as it is made by the Sun in the water, it is one and the same, and

possesseth one and the same Taste, and the same Virtues: But as soon

as it is mixed with other things, or changed by the fire, its first

nature being laid aside, it becometh either better or worse. This is

taught by Wood and Stones, reduced by the fire into Coals or Ashes, in

which part of the salt flieth away with the smoak, the rest remaineth

in the Ashes, shewing a far other nature from that which it had before

it was destroyed by the violence of fire. Indeed, by the Operation

of the fire, all salts obtain a fiery and sulphureous nature, and

therefore necessarily assume another Property, which being well known

needs no dispute. The most known, most simple and void of all mixture

is that salt which is elicited from Sea-water, or salt Fountains, or

Mountainous Caverns. Vitriol and Alum, are indeed also salts, but

infected with an Earthy and Mineral Property, and therefore unworthy of

the name of simple salts.

Salt-peter is also numbred among salt, but it cannot be said to be a

simple salt, such as the Sun operateth. For it is either digged out of

the Earth, being generated of the Urine of Men and Beasts, and elicited

by water, and by decoction shooteth into Christals, and separateth

from other Salts; or it is taken from the Mortar of old walls made

with Lime, or it is taken out of Mountains and Limy or Chalky Hills,

by the help of water; or it is made by Art of common Salt, Wood, or

Lime-stones. But which way soever it cometh, it is of one and the same

nature, and burneth with a flame, as my Treatise of _the Prosperity of_

Germany, describeth more at large. Salts extracted from the Ashes of

burnt wood, do again possess another nature and other Properties, and

are called by the Name of Alkalies. Also there is another Salt prepared

from Urine, common salt, Soot, and Bulls blood, known by the Name of

Sal Armoniack, and is used instead of another Sal Armoniack, which was

digged up in certain Mountains, and brought to us, which now ceaseth to

come.

These are the most noted salts, and serve for very many uses, as Sea

salt, Fountain salt, Mountain salt, which is also called Sal Gem, which

are used in the Kitchin for seasoning of food, for the salting of Flesh

and Fish to preserve them some time from Corruption. The use of Vitriol

is chiefly in Dye-houses, for dying Silks and Cloth black, as also in

Apothecaries shops, where it serveth for the preparing of Medicines:

Concerning these things, see more in the first part of my Furnaces.

Alum is profitable for Dyers, Physicians, and other Artificers. Of

Salt-petre is made that devilish thing call’d Gun-powder. Besides this

it is profitable for the making of many excellent Medicines, and for

the Chymical Emendation of Metals, and the inventing and utility of

many Mechanical Arts, as appears by the second part of my Chymical

Furnaces, and the second part of my _Pharmacopœia Spagyrica_, also

_Miraculum Mundi_, its Defence, and Continuation, as also the four

parts of _the Prosperity of_ Germany.

Of fixed salts, those which Wood Ashes afford, have their use in

Medicine and Alchymy, but they are more frequently used in Dying of

Cloth, and making Soap. Sal Armoniack is used in Medicine, Alchymy,

and other Arts, but all those salts are so well known, that we shall

supersede any farther Declaration of them. Those therefore which we

have here mentioned, are Salts, which hitherto, by a long Progress of

time, and continual experience, have made manifest their own Virtues

and Powers. Among those, the Culinary or Kitchin-salt is most eminent

in nobleness, excellency and necessity, inasmuch as it is that from

which all the rest do arise, as also by the help of Art may be made, as

my Writings every where teach; and is the _Basis_ of all other Salts,

whether known or unknown; which thing is most true, and will alwaies

remain to be true: For by a very easie business, by fire and the

addition of any metallick sulphur, it is turned into Alum or Vitriol;

by the help of Sulphur, Fire and Air into a burning Salt-petre; and

by the help of a certain peculiar strong fire, it passeth into an

alkalisate salt, and being deprived of its sharpness, becometh very

profitable for the dunging and fattening of Fields, and sandy and

barren Land.

Moreover, the common Kitchin-salt suffereth it self to be purged

and cleansed by its own spirit, and by that purgation and cleansing

acquireth a clearer and whiter colour, pleasanter taste, and more

excellent powers and virtues for the seasoning of Food, and salting of

Flesh and Fish, for it becomes sweet, clear, and pellucid like Crystal,

and shooteth into square Crystals like Dice, reduced into Figures so

perfect, that they cannot be more perfectly formed by any Instrument.

Hence no man will deny, but that such a cleansed salt is more

conducible to health than that which is gross and impure.

I admire at our supine negligence, who are so little sollicitous about

our own health. We daily see with our eyes, that no man can want the

use of salt, that it is subservient to the health of man, and also

necessary for Cattel. And if when gross, as it comes from the pans,

and as yet loaded with many fæces, it doth much good; without doubt it

would do much more, if it were cleansed and prepared by an artificial

preparation. It is the interest of great men (if not of others) who

have the government of many Subjects, to preserve a firm health of

Body, and to cause such salt to be prepared for the use of their

Tables. The Cost required for the doing this is small, by which the

salt is made so sweet, that by its pleasantness it will invite every

one to covet it. It doth not provoke thirst after the manner of common

salt, inasmuch as it wanteth those earthy fæces which yet adhere to

common salt, but quencheth it, allayeth hunger corroborateth the heart,

as also the stomach, brain, and all the members of the body, admitteth

no putrefaction in the body, preserveth it against all Diseases, and

excelleth with wonderful Virtues, to which that gross salt is in no

wise to be compared. Truly it is a great Treasure and high Gift of God,

by which Mankind is sustained, nourished, corroborated, and encreased,

for which great thanks are to be given to God.

Besides the commemorated Purgation of salt, inversion and commutation

of common Salt into Alum, Vitriol, Salt-petre, Alkalies, and the like

salts mentioned in my Writings, there is yet a more secret purgation

and emendation of the same common salt, exalting it into a more noble

and far more excellent state, concerning which I do not remember that I

have read any thing in any Author, except in _Paracelsus_, who maketh

mention of it in few words, in the Chapter of the Virtues of common

salt, saying, The Virtues of Salt consist in its preparation; crude

salt only doth this, that it preserveth the goodness of Flesh and

Fish. But if it shall become a _Sal Enixum_, it keepeth all things

in their state, safe and sound, for an incredible space of time, it

turneth Wood into Stone, as also dust and sand; the Leaves of Trees

remain green in it; whatsoever is besprinkled with this salt, refuseth

all mutation. It preserveth like a Balsam, and effecteth more, because

in process of time it coagulateth all things.

These are the words of that incomparable Physician and Philosopher,

concerning his _Sal Enixum_, but what this name signifies I know not,

but I call it _Sal Mirabile_. He attributeth this to it, that it is

able to preserve all things safe and sound for an incredible space of

time: Nor doth he erre from the Truth, for he that can prepare such a

salt, may not only perform that, but also much more.

The manner of preparing it is well known to me, because I have often

made it, and found in it things incredible: Whether my preparation

agrees with the preparation of _Paracelsus_ or not, nevertheless all

things which _Paracelsus_ ascribeth to his _Sal Enixum_, and far more,

I do in no wise doubt to attribute to my _Sal Mirabile_; neither is

it any matter to me or others, whether I use or not use the same

preparation that _Paracelsus_ did, provided my salt performeth the

same things which I affirm it can perform. Also I would not give the

same name to my salt, which _Paracelsus_ did to his, lest Calumniators

and Cavillers should, out of envy and hatred, take occasion thence of

calumniating me, and saying, That my Salt is not the _Sal Enixum_ of

_Paracelsus_, which hath already happened to me, when I gave the name

_Alkahest_ to my Universal _Menstruum_: For the proud Sophisters and

ignorant haters of me, in their debauched Cups, have taken occasion to

cry out against me with loud vociferations, saying, _The Alkahest of

=Glauber= is not the Liquor Alkahest of =Paracelsus= and =Helmont=_;

when nevertheless mine exceedeth the Liquor of _Paracelsus_ and

_Helmont_ by many degrees. For mine is at hand, and to be seen, by

help of which I prepare my _Aurum Potabile_, tinging Mercury into pure

Gold. That _Liquor_ of _Paracelsus_ and _Helmont_ is plainly invisible,

and can be prepared or procured by none: _A small Bird in the hand, is

better than many thousands of great birds that flie in the Air, & can

neither be seen nor taken_. And this is the reason why I would not call

my Salt by the same name, because I would not afford my haters, the

wonderful Brethren of Ignorance, new matter of flouting, scoffing, and

defaming me; although I well know, that my _Sal Mirabile_ doth not in

the least come behind the _Sal Enixum_ of _Paracelsus_ in Virtue, and

perhaps also much to exceed it; which in the following Narration I have

determined to make manifest.

As _Paracelsus_ delivereth, that his _Sal Enixum_ defendeth all things

which are put into it from Corruption, for an incredible space of time,

and at length, by an admirable Metamorphosis, transmuteth them into

stone; my _Sal Mirabile_ doth not only perform that, but effecteth ten

times more.

But before I enter upon the description of the Virtues lying hid in my

_Sal Mirabile_, I think it necessary to indicate, That Salts of this

sort do every where occur in the Earth, and being dissolved by Water,

are carried to the superficies, and such Fountains are enumerated by

_Gerogius Agricola_, shewing in what places they may be found, and that

all things put into them are in a short time converted into a stony

matter; which other Writers also testifie, and especially _Celsus_ in

his Book _De rebus metallicis_. Nor is there any reason why any man

should doubt it, seeing that Fountains of this sort offer themselves

in our _Germany_, although few judge them to be of any moment. There

is such a one in a certain place of _Helvetia_, which in a certain

space of time converteth all Wood cast into it wholly into Stone. And

the Inhabitants of that place do very often make trial of the thing

by Experiments, by cutting some Wood, and reducing it to the figure

of a Whetstone, and putting it into the water of the said Fountain,

in which, being converted into a stone, they afterwards use for the

whetting of Sythes, and other the like Instruments. I my self have seen

whetstones of this sort, and had them in my hands, from the figure of

which it sufficiently appeareth, that they were first wood, and have

been converted into stone by so wonderful a Metamorphosis. The matter

is out of all doubt, and there are many Fountains obvious in other

places, of the same Nature. I have not seen that in _Helvetia_, but I

have seen the Infant of _Basil_ with Dr. _Exius_, who is yet living.

To this Infant, in a very large Glass, standing upon a low settle,

the Signior _Exius_ had poured a certain peculiar Liquor, which had

preserved it plainly uncorrupted and unhurt, to that time that it was

shewed to me. And they told me, that the Infant was by the Liquor

changed into stone; but I, seeing I did not touch or handle it, cannot

affirm that for certain; but I saw it sitting with a full body, as

if it had been but new born, since which time it is now above Twenty

years, and then it had been Ten or Fifteen years in that Water, in

which also it yet remains, as I have lately heard. But no man knoweth

what water that was which the Signior _Exius_ had put to that Infant,

whether he took it from a Fountain turning wood into stone, or whether

he made it by Art. There is a Fountain of the like nature and property

in _Austria_ at _Neapolis Viennensis_, a fenced City about eight miles

distant from _Vienna_; I being a young man, long time since travelling

towards _Vienna_, fell into a burning Feaver, known by the name of

_The Hungarian Disease_, which seldom any stranger escapes, and having

somewhat recovered my former health, came to the said _Neapolis_, and

suffering a Relapse, was constrained to stay there. And the Disease had

so debilitated the Appetite of my stomach, that it neither desir’d nor

digested any Food. The Inhabitants advised me to go to a Well of almost

an hours Journey from the City, situated near a certain Vineyard,

and to drink of the Water to recover my lost Appetite. Following

their Counsel, I took a great piece of Bread with me to the Well,

nevertheless I gave but little credit to their words, who told me, that

I would eat all that piece. Coming to the Well, I eat the crumb of

the Bread sopped in the water, and it relished to me very pleasantly,

who before at home loathed the greatest Dainties. I took up the same

water with my hollow crust of Bread, and drank it, which so excited

my Appetite to eat, that at length I also eat up my Cup, which I had

made of my Bread; returning home much better and stronger, I declared

to the Inhabitants the event, succeeding according to my wish, who

affirmed to me, that if I would continue the use of that water, the

faculties of my stomach would be throughly confirmed. I asked them what

kind of water that was? They answered that it was water of Salt-petre,

which I believed, being then unskilful in such things, but afterwards

I found the contrary: For it could not be the water of Salt-petre,

seeing that in no wise conduceth to the stomach, but rather occasioneth

nauseousness and loathing. It might be, that the water of the said

Fountain being evaporated to a Cuticle, might shoot into Crystals

like to Salt-petre, but notwithstanding was not true Salt-petre, as

wanting all burning, and not taking flame, which they might easily

have found, if putting a little of that salt upon a burning Coal, they

had tried it after the accustomed manner of trying Salt-petre: For

now it is certainly evident to me, that that Fountain contained that

Salt which _Paracelsus_ called _Sal Enixum_, and I _Sal Mirabile_; and

also that it is the nature of that to shoot into long Crystals, and

yet not to conceive flame. That _Well_ is enclosed with wood, in which

many water-Mice have their Habitation, which presently will seize and

swallow any crumbs of Bread cast into the water. I asked why a _Well_

of so great moment was enclosed and fenced with wood, and not with

stone? They answered, That could not be done without damage, for the

wood being taken away, which had now passed into a stony nature, it

would come to pass, that the sand falling into the well, would choak it

up. The wood which did not touch the water was now rotten, as I then

very accurately observed, being a young man of 21 years of age.

Staying in the same City the following winter, I found, that the Moors

or Marshes about the same, which rendered it so strong, were never

frozen into Ice by the cold of the winter; which is an Argument that a

certain peculiar salt is latent in that water; which is the reason that

the Planks or Piles fixed into the Marshy ground, upon which many, yea,

the greatest part of the Houses of that City, do stand, or are set, in

a long progress of time, are changed into meer stones, and afford a

firm Foundation to the Houses built upon them.

From all those indications I have hitherto conjectured, that all

the Springs about that City abound with that sort of salt which

_Paracelsus_ calleth _Enixum_, seeing that in the said Marshes I

have seen the Grass green all winter, which is a certain indication

of this kind of salt there existing. The watery Animals which are in

the Fountain and Marshes near to the City, confirm the conjecture,

among which the number of the water-Mice is not small, which cannot

live in all waters; and the shell-Fish, or Tortoises, which are every

where in an incredible quantity, in the water flowing about the City,

and watering the Marshes and Gardens, although wont to be esteemed

by great men among Delicacies, are here of no account at all; and

for that reason both the Citizens and Countrymen put two or three of

those shell-fishes into the vessel in which they save the washings

of their Dishes, to give to their swine, saying, that this sort of

Animals abiding in their wash, conduceth much to the fattening them.

And from these things it appeareth, that water-Mice and Shell-Fish of

this sort, do delight in sweet waters, tempered with a certain salt.

Any man that hath a mind to take the said Shell-Fish, or Tortoise,

goeth into the Meadows or Pastures in a morning, which are watered with

this kind of water, where they wander about in the wet Grass, seeking

their Food; and also in the evening after sun set, when they return

again to feed. If they perceive any body in their way, they presently

betake themselves to the water, and in their entrance into the water,

they retract their four feet, which with their head and tail (like to

the heads and tails of Serpents) they hide and secure in their shell,

which is so hard, that it can scarcely be broken with a strong and

heavy Hammer. The Inhabitants, when they will boil them, prick them

with some sharp Instrument, at the feeling of which, they again put

their head and tail out of the shell, which they presently cut off

with a knife. The body being boiled in water, the shell openeth of its

own accord, out of which the Fish being taken, is purged, and prepared

with Butter, Wine, and Spice, and is not much differing from Veal,

nor of an ingrateful taste, and therefore reckoned amongst delicate

Foods, by those who are given to feed daintily. Truly, I am perswaded,

that Animals of this sort are not to be used as Food, but are rather

profitable to the health of Mankind, because they abide in pure waters.

These few things my Experience hath administred to me concerning these

Waters, by which Wood is changed into Stone, yea, not Wood only, but

also the skin and bones of Animals. I have also seen half a Loaf of

Bread turned into a Stone; whence any man may conjecture, how great a

fixing power is latent in the said salt, concerning which there is yet

more to be said.

This Transmutation of Wood into Stone will put all the Brethren of

Ignorance to the blush, who with their ridiculous Mockeries laugh at

and deny the wonders of Nature of this kind, that by the operation of

Art emulating Nature, a Body should be spoiled of its fugacity, and be

transmuted into a constant and incombustible body. All Wood being burnt

by the fire, is consumed, leaving nothing behind it except a few salt

ashes, which nevertheless being transmuted into a stone by a fixing

water of this kind, retaineth its pristine body, and cannot be consumed

by any fire. This is an infallible Argument, most clearly refelling

those Ass-like Deriders of Art. Can these Belweathers be more clearly

refuted by any other Argument or Testimony? I speak these things, to

the end that they may be brought to a more easie belief, and not to

be amazed with so great admiration, when they shall in the following

Treatise hear me affirm, That any subtile Spirit of Wine, by the help

of this kind of Water, may be changed into a fixed Salt, constant in

the Fire.

Seeing therefore it may come to pass, that by such a Transmutation any

fugacious Spirit of Wine may pass into a fixed and constant Salt, Who

will deny, but that the same constancy may be afforded to fugacious

Metals, by a water of this kind? But by what means such an operation,

which seems impossible to every man, may be effected, may be worth the

while to indicate in few words, seeing that it happened to me casually,

not seeking it, and which I my self at that time should not have

believed, although any one had seriously affirmed it to me.

The _Sal Enixum_ of _Paracelsus_, or my fixed Salt, which dissolveth

all things, is endowed with that virtue and efficacy, that it

dissolveth all things by Fire; at a certain time I had dissolved Gold

with it by the dry way, and would make trial whether Spirit of Wine

would take a Tincture from it or not: The dissolution being made, I

would have poured upon it a burning Spirit of Wine, but by chance I

poured upon it in the Glass Spirit of Juniper; afterwards perceiving

my errour, I set the Glass aside, and half a year after, I found the

Spirit tinged with a bloody colour, which I filtred through a brown

Paper, and put the clear Tincture into a Glass, to separate the Spirit

from it by the Fire. But seeing that I obtained not a Spirit, but an

insipid Phlegm by evaporation, I found that that Red Salt, in a long

process of time, had rendered the Spirit fixed, and by a wonderful

change had coagulated it into a fixed Salt. The same Salt afforded

me another Experiment, and indeed yet worthy of greater admiration:

A certain Friend gave me a glass of Oil of Citrons, prepared from

mouldy or decaying Oranges and Citrons, by destillation, which Oil

smelt mustily, to take away which ill smell, I would have poured upon

it Spirit of Salt, but by chance put to it my _Sal Enixum_ dissolved,

and destilled it by fire, which indeed rendered me a clear Oil, but

in small quantity, and scarce the one half; Therefore continuing a

stronger fire, when nothing more would destil, I let the fire out,

the Glass being cold, and taken out of the sand, I found all the

residue of the matter turned into a black Coal, and when I had taken

it out of the Glass, I put it upon a burning Coal, to see whether or

no any Oil yet remained; but the matter being consumed by the fire,

left many Ashes, and discovered the fixing nature of my Salt. And

searching more accurately into the operation, I found many wonderful

things, which afterwards gave me occasion to call that Salt by the Name

of _Sal Mirabile_. Let others search into the matter, by more exact

Meditations, that they may be able to penetrate into it with a deeper

sight. He that cannot see the virtues of this Salt, is destitute of

Eagles eyes, beholding the Rays of the Sun with an unmoved aspect, and

hath the eyes of an Owl, which can see somewhat in the dark, but is

blind at Noon-day. Truly, it is a thing to be admired, that an Oil so

combustible, in the space of a few hours, should be reduced to that

state, that it should glow and burn in the fire like a Coal. Therefore

let it not seem strange to any man, that any Wood abounding with much

combustible Oil, should in a long progress of time, by the help of

this Salt, be transmuted into a Stone. The knowledge of these things

happened to me by chance; But who doubteth, but that the studious of

Art may, by a sedulous and accurate search, find out many more? These

are enough to the wise.

Now followeth the Praxis, demonstrating the Theory, by what means this

Salt is to be prepared, and to what uses it is to be adhibited, and

what wonderful and incredible things may be performed by _its_ help, as

well in Alchymy as in Medicine.