Black the Earth, White the Water, Blew the Air, and Red the fire, are
comprised the greatest secrets & mysteries. Otherwise reading in ch.
10. of 35 book _Plinie_, that _Apelles_ had painted _Alexander_ holding
lightning in his hand; fingers seemed to hang out, and lightning to be
without the Table; but reading they remembred that all those consisted
of four colours. I cannot well specifie what those four colours were,
which must be principall in nature, till I had learned out of _Zohar_,
to consider them in the light: where, that is to be noted, that there
are two fastned to the week, namely black, noting the Earth, and red
proceeding there from fire, and two to the flame, Blew in the root,
over against the black, and white on the top, opposite to red. But
let us see how this doth well suit with Chymicall Theorie, which
constitutes of these four Elements, two solid and fix’d, which prepare
themselves together, the earth, and the fire, which adhere to the week,
and the other two liquid volatills and flitting, water, and air, white
and blew, as is the flame which is liquid, and in perpetuall motion:
And we must not think it strange, that the air, the blew, should be
lower then the water, or the white flame which is aloft, because the
aereall party which is the oil and fat, separate more hardly, and more
difficultly from the composed, then doth the water more opposite to
fire. But let us look more mystically thereinto, which the _Zohar_
hath more abundantly run through. The red light, as well in earth as
in heaven, is that which destroyes all, dissipates all; for it is
the bark of the tree of death, as we may see in a lamp, candle, and
other light, whose root is in the earth, namely, this corruptible and
corrupting blacknesse which watereth the week; the branches and the
boughes are the flames, blew and white. The week with its blacknesse
and rednesse is the Elementary world, and the flame the Celestiall.
The red colour commands all that is under it, and devoureth it. And
if you say that it domineers also in heaven, not as in the inferiour
world, wee may answer. And although there be vertues and powers above
that are destructive, and dissipate all base subjacent things. All
these superiors are anchored in this red light, and not the inferiors,
for they are thick, grosse, and obscure; and this red light which
is contiguous to that above, gnawes, and devours them; and there is
nothing in the low world which shall not be destroyed. It penetrates
and enters into stones, it pierceth them, and hollowes them, that
waters may passe over them, and drowns all in the depths and hollowes
of the earth, where they divide themselves, of the one side, and on
the other, till they come to resemble anew in their _Abyssus_, passing
crosse the darknesses that are confounded with them; which is the cause
that waters rise and fall, (they mount when they come from the sea
under earth to their sources, to glide anew above the earth downwards,
returning to the place from which they parted.) So that the waters
darknesse and light mingling themselves pellmell, there is made within
another _Chaos_, which nature comes to unmingle (the heat namely which
is therein inclosed) by Ordinance of the Soveraign Dispensator that
commands it. And there make lights which men cannot see, because they
are dark. Every channell (to be brief) mounts upwards with his voices,
whence _Abyssus_ are shaken, and cry to their companion, One depth
calleth to another, in the voice of their Catarracts. And who is it
that cries? Open thee with thy waters, and I will enter into thee.
These are all mysteries uneasy to comprehend, which intend nothing,
but to demonstrate the affinity and connexion of the sensible with
the intelligible world, and of the Elementary with the Celestiall;
for, as it is said in another case, the Universall firmament, called
the firmament of heaven, containeth things superiour and inferiour;
although after divers manners. This is wel seen in a torch, where
blacknesse, that is, the Earth, is the ground of three elements and
colours, the red being but an inflammation and heat joined to the
blacknesse, without any flame or light; as are the blew and white,
which proceed from one very root, all tend a going to unite with the
white flame that is above, and more highly elevated then others. Yet
it is not therefore so pure and quit of all filthinesse, but that
it procreates soot, with black and infected fume, whereof it must
be depured by fire, till it hath perfected the consumption of its
corruption, and made it a perfect whitenesse, which from that time
forwards never alters. And this is that which we said before, that
fire leaves two sorts of excrements, not sufficiently depured for the
first proof. Ashes below, whence by the same fire is extracted as
incorruptible substance of salt; and of glasse at the last, which the
_Zohar_ was not ignorant of, when he said upon _Exod._ of the lees of
any confected ashes, salt and glasse is drawn. But now for that it was
not so said, it is a thing sufficiently common and manifest to those
that deal with fire, which Cinerall excrement comes from the adustion
and burning of coals, but the soot which is more spirituall, for that
mounts and elevates higher, is born of the flame which hath no leasure
or power to perfect its mundification, so that the pure and impure
mount together. And assuredly nothing can better agree with our souls
after their separation from the body, which carries away with them the
imapurities which they have attracted from it, during their residence
here below, which they must repass by fire, & be perfected by white
throughout. _Every man shal be salted with fire, and every sacrifice
shall be salted with salt._ The weik and ashes representing man, the
exterior animal, and his body, and the two flames, blew, and white; the
blew the Celestiall and Ethereall body, and the white, souls stript of
all Corporeity: which in good men shall be burnt with fire that burns
alwaies upon the altar, and salted with salt from the Covenant, the
promises namely of his Messiah, into which the Prince of this world,
hath but seen, as it hath done in the posterity of _Adam_, which is
al filled with ashes whereof it was first built, & with the soot of
originall sin, whereunto he fastned by his disobedience, prevarication;
So that we are the night where _Moses_ began to reckon the day, for
that we are according to the flesh, before the _Messiah_, who being
come after, is the enlightned day of this clear sun of Justice, which
the Cabballists say is the representation of _Jehovah_, whose sheath
(as they call it) is _Adonei_, from whence God must be drawn out: for
it is hee, that mundifies the righteous, and burneth the wicked with
dark and obscure fire. To which that also beateth, which is said of
the Thrones Animalls, there shall descend a Lion enflamed, that shall
devour the oblations. There are Angells committed upon every member
that sinneth, of whom they constitute themselves the bringers on: for
every man that commits any offence, he suddainly delegates to himself
an accuser, which will be no more favourable to him then he must be,
but will lend him a fire from above, to burn that member that shall
have trespassed. But _Jehovah_ intervenes from above, who with his
water of mercy, quencheth this fire, after the party Delinquent shall
have his spots purged away. And there is but he alone, that is the
angel of peace, that make the souls reconcilation with God, to whom she
comes by the intercession of this sacred name: there is no other name;
all that the _Zohar_ sets down, which is as Christian-like spoken by a
Rabbin which was never baptized.
That premised for a ground work of what we shall say hereafter, St.
_Marks_ Greek text carries it, πᾶσα θυσία ἁλὶ ἁλιθήσεται, every
sacrifice shall be seasoned with salt; where the _Latin_ version which
the Church holdeth, for θυσία a sacrifice, as in truth this Greek
word signifies, all sorts of sacrifices, _hostia’s_, _victima’s_, and
_ceremonies_: But _Porphyrius_ in his second book of sacrifices, doth
particularize it to herbs that men offered to the Gods, for from the
beginning they did not present them: this he spake of Incense, Myrrhe,
Benjamin, Storax, Aloes, Labdanum and other the like odoriferous gums;
but only certain green herbs; as certain first fruits of seeds that
the earth produced; and trees were procreated from the Earth before
Animalls, and the earth was clothed with herbs, before it produced
trees. By reason whereof, the gathering certain _pieds_ of herbs all
entire with their leaves and rootes, and seeds, they burned them, and
sacrificed the odour and fume that proceeded therefrom to the Immortall
Gods: and of this exhalation they cast, which the Greeks call θυμίασις
_suffitus_, perfumed, whence comes the word θυσία _victima_ sacrifice.
Therefore they do not refer them properly to bloody sacrifices, for the
_Romans_ for more then 800 years since, by _Numaes_ Ordinance, had no
Images of Gods, nor other sacrifices, then dough with salt, which were
from thence called ἀνὰιμακτα, that is to say, without blood. Hitherto
_Porphyrie_.
It hath been said heretofore that there was nothing more common, nor
lesse well known then fire. And as much we may say of salt: wherefore
it is that _Moses_ made so great account of it, as to apply it to
all sacrifices. Calling it the perpetual Covenant that God made with
his people; of which alliance by the _Hebrews_ called _Berith_, they
found three or four marks in the Scripture; The bow of heaven, _Gen._
9. 9. _Gen._ 17. 2. Circumcision to _Abraham_, and the universall
paction, _Numb._ 18. 19. Further yet the Paction of the Law received
in _Horeb, Deut._ 5. 2, & 3. The Lord our God made a Covenant with us
in _Horeb_; which hath been time out of mind in singular and venerable
recommendation towards all sorts of people; you bless your tables by
putting on of saltsellers (saith _Arnobius_ to the _Gentiles_.) But
_Titus Livius_ in his 26. that they may have a saltseller & a dish or
platter for Gods cause. And _Fabricius_, that thrice valiant _Roman_
Captain, had never gold nor silver but a little drinking cup, whose
foot was of horn, to make his offerings to the Gods, & saltseller to
serve for sacrifices forbidding, as _Plinie_ hath it, in his 33. book,
12. ch. to have other Silvery then those two. It was furthermore a
marke and symbole of Amity, as was salt: Wherefore the first thing
that they served strangers, comming to them, was Salt, to note a
firmity of their contracted Amity. And the great Duke of _Muscovie_, as
_Sigismund_ puts it down in his Treatise of the affairs of _Muscovie_,
he could not do greater honour to those that he favoured then to
send them of his salt. _Archilocus_ as _Origen_ alledgeth against
_Celsus_, among other things, reproacheth _Lycambas_ to have violated
a very holy and sacred Mystery, of the amity conceived betwixt them
by the salt & the common table. And upon Saint _Matthew_ speaking of
_Judas_, he had not (saith he) any respect either to the remembrance
of their common table, or to salt or bread which we did eat together.
And _Lycophron_ in a poem of _Alexander_ called salt ἁγνίτης purifying
and cleansing; alluding to that of _Euripides_, that the sea washeth
away all faults from men, for that the sea which the _Pythagoreans_
because of its bitternesse and saltnesse, call it _Saturnes_ tears, and
a fift Element, and is nothing but salt dissolved in water. And certes
it is a thing very admirable, the great quantity that there is of
salt; sith that we hold it for an infallible maxime, that God & Nature
made nothing in vain. For besides that there is found thereof in the
earth, part in liquor which they scum off, part in yce, as at _Halle_
in _Saxony_, and at _Barre_ in _Provence_, part in hard rocks, as in
_Teplaga_ a land of Negroes, where they carry it more then two hundred
miles off upon their heads, and transport from hand to hand by relayes,
even to the Kingdome of _Tombur_, serving for money that passeth for
currant in all those quarters, as it doth also in the Province of
_Caindu_ in East Tartarie. According to _Marc. Pole_ in his 2 book,
38 chap. and also that if they have it not for all purposes in their
mouths, their gums rot, because of the extream heats that raign there,
accompanied with corrupting Moorish moistures; for which reason they
must hold thereof continually moistening it with a thing that doth
hinder putrefaction.
I have many times made triall very exactly, that of Sea-water, men
make or draw more then halfe of salt, causing the fresh water that
is therein, sweetly to evaporate away; what an enormous quantity
then would there remaine of salt, if the fresh substance of the Sea
were there from extracted? There are no sands or deserts, of what
long extenditure soever, that can compare therewith, not by the 2.
thousand part; for many men would equall, yea preferre the Sea in
quantity and greatness unto the earth. We must not here dwell long on
particularities that concerne salt. _Plinie_ in his 35. Book _Chap._
7. The greatest part depending upon nothing but hearesay, for all tend
to no other thing, but in the first place to shew that there are two
sorts of salt (as tis true) Naturall, and Artificiall. The Naturall
growes in flakes, or in a rock by it selfe, within the earth, as is
aforesaid: the Artificiall is made with sea-water, or with liquor, as
a pickle drawne out of salt pits, as they doe in _Lorrain_, and the
_French_ County of _Burgundie_: which they boyle and congeale upon the
fire. He there sheweth many examples, and indeed those which are more
difficult to beleeve: let the faith be on the sayers part, and among
others of a certaine lake of _Tarentin_ in _Poville_, not deeper then
the height of knees where water in summer time by the Suns heat is all
converted into salt. And in the Province of _Babylon_, there growes
a liquid _Bitumen_, a little thick, which they use in Lamps in stead
of oile. This inflamable substance being stripped therefrom, there
remaines salt, there under hidden: as indeed wee see it by experience
that out of every thing that burns there may be salt extracted,
but there doth not appear any thing therein but waterishnesse and
inflamable unctuosity which must be taken away by fire, this done salt
remains in the ashes. And this salt (saith _Geber_) in his testament
retaines alwayes the nature and property of the thing from which it is
extracted, if this be done in a close vessell that the spirits may not
vapor away, for there would remaine that which the Gospell cals _sal
infatuatum_, as we shall say hereafter.
[Sidenote: (_a_) The first receptacle or bond of salt water whereof
salt is made.
(_b_)A trunck or pipe of wood through which sea-water passes, one of
the last receptacles whereof salt is made.]
[Sidenote: High grounds or little hils raised by mens hands.]
The best salt then that may be, and the wholesomest, is that which is
made with sea-water in _Brouage_. And after the example thereof, that
the trough throughout, where the salt water is made of clay or glue,
as potters earth: and that whereof tiles is made; furthermore you must
_courry_ this trough by Artifice that it drink not, nor suck up the
water which men draw therefrom, which is done by beating it with a
great number of Horses, Asses, and Mullets, tied one to another that
they may trample thereon, so long that it be firme and solid, as a
certain barns flore to thresh wheate. This done, and having hollowed
the channels, to put in the water, then we must have a care that the
salt-pans be something lower then the Sea (_Plinie_ in his 2. Book
_Chap._ 106. sets downe that salt cannot be made without fresh water)
they set in the first place a great receptacle where they draw the
water which is called the (_a_) _Jard_: and at the end thereof a
sluce by which having applyed thereunto below a hanch with a stopple
called the (_b_) _Amezau_, they make the water run from the Jard into
_Parquets_, which they cal _Couches_, & of these _Couches_ giving
thereto a requisite hanging, by other stopples, 2. in number, called
the gate of the _Poelles_, which are therein enchased within other
Parquets called soldering or planching with boord, windings and means
to make the water turne, by divers windings and channels almost after
the manner of a Labyrinth, which it doth for a great way before it come
to render it self at last, within the _Parquets_ and hollowes where the
salt must be congealed: alwayes diminishing the quantity of water, that
the Sun-beames have therein more action, and that it be better warmed
before it enter the floores, where it makes its finall congelation.
But to come thereunto by certaine degrees, and proportionate measures,
there are throughout the _Palles_ which they lift up and downe as
those of a mill. All the earth that remaineth, which men draw by the
_Parquets_ and the flores they _Arrange_ about them as a _Trench_ or
rampart, which is called _Bassis_ of the convenient breadth, to passe
two horses a front; which serves as well to retaine the water, as to
put upon the heaps of salt, made and congealed, called _Vaches_, and
to come and goe as upon a dike, or causway from one marish to another,
to lade and carry upon the beasts of carriage of the vessels which
attend there neer to the shore: In the winter they content themselves
with bulrushes which they sell afterwards very well for the profit they
draw from them: and that for fear of rains and snows, and other aereall
moistures, that moisten then anew. And all the risings are so oblique,
and turning, that for a mile travers of right way, wee must make 7. or
8. so that being therein once cast a little on, one may lose himselfe,
which knew not the addresses, or had not a good guide, by reason of
the turnings and bridge-ponts, that men must goe to make choice of,
to passe from one place to another. And it would be very hard to make
thereof a Chart or description, principally in winter, where all is
well-nigh covered with water, & yet more to enter in by a strong hand,
for conservation of these salt pits every year, after the heats are
over, the Sun not being able to make it, but in the Months of _May_,
_June_, _July_, and _August_, the salt makers doe use to open certaine
_Bonds_, to suffer the sea-water to enter till all the formes and
_Parquets_ be covered, otherwise the frosts would destroy them: that if
while the salt freezeth or creameth there come any rain, it is so great
a retardment (and for fifteen dayes at the least) we must empty al the
water out of the _Parquets_, that the rain had altered, and therefore
in rainy and cold years, they can very hardly make it.
In this regard, I come to remember an experiment that I have tried
more then once, which gave me to think whether it were _Aristotle_,
I tooke eight or ten pound of common grosse salt, which I made to
dissolve in hot water, scumming the froth which may be there, and
being left to settle, I put the clear by inclination in a caldron
over the fire, where I made all the water evaporate, so that the salt
remained in the bottome, white as snow: then I endeavoured to dry it
in a pot, giving it at last a good estret of fire for four or five
houres, when it was cold I parted it into four platters of _Beuvais_
to shorten and gain time, in fair weather at a window where the Sunne
came not, and did choose a moist time to facilitate the dissolution,
recollecting every morning that which was resolved in water, so long,
that at the end of seven or eight dayes the salts dissolution was
perfected, nothing remaining but I know not what thicknesse or slime,
in a small quantity which I set apart, I put all my dissolutions into
_Cornues_ & distilled all the water which could mount, being very
fresh, for the saltnesse did not ascend, but remained fixt in the
bottome of the vessell, and gave at last a good estret of fire, with
staves of _Cotteret_, having broken the Cornues: I put the salt that
therein remained congealed to dissolve in moisture as before, till
there remained nothing but grossenesse and slime as in the former I
distilled that which ascended from the water, and reiterated all those
Regiments till all my salt was resolved and distilled into salt water,
that which came the seven or eight time. The slime I washed well with
water, to extract what might bee the Remainder of saltnesse; and so
recalcined and washt them till there rested nothing but slime or pure
earth without tast. Of this little salt that I had extracted, I did
as I had done with others, so that all my salt, without losing any
of its substance, went away in sweet water, and in this insensible
slime, which came at last to one or two ounces. What then became of
the saltnesse of this salt? Certes herein I have lost all my _Latine_,
and know not what to say thereof, only it is gone in verity as I say:
If any one would untie this knot, would indeed do me a great pleasure:
I will leave it to mix with others, to come to the particular praises
of salt, without which, saith _Plinie_, we could not live civilly. All
the grace, gentility, ornament, pleasures and delights of humane life,
cannot bee better expressed then by this word; which extends also to
the pleasures of the soul, the sweetnesse and tranquillity of life,
and to a Soveraign rejoycing and repose of all troubles and sorrows.
It renews the pricks and amorous desires to beget its like, and hath
obtained this honorable quality of Souldiers, and of pleasant and
witty words, and joyous meetings, without hurt to any; from whence it
should be called the Graces. According to which St. _Paul_ saith in the
4 to the _Col._ 6. _Let your speech be alwaies with grace, seasoned
with salt._ And in the end it is the seasoning of all our viands,
which without it would remain unsavoury and without tast. So that it
is said to right sense in the common proverb, there is nothing more
profitable then the sun and salt. So _Plinie_ discourseth thereof, in
the place alledged, and _Plutarch_ in his book and 4 question of his
Symposiacques, without salt we can eat nothing agreeable to the tast,
for bread it self is more savoury if it be mingled therewith: therefore
ordinarily in Churches and covering of tables, they couple _Neptune_
with _Ceres_, for salt things are as if it were an allurement and a
spur to excite appetite: So that before any other nouriture wee take
that which is sharp and salt, whereas, if they begin with others they
would incontinently prostrate themselves. That which hath no tast
can it be eaten without Salt? _Job._ 6. 6. Salt also renders drink
more delicious, and it is of infinite other uses and commodities of
life, that holds more of man; whereas the privation thereof, makes it
brutall. It is furthermore a mark and symbole of Justice, because it
guards and conserves that to which it is introduced and fastened. Of
Amity also, and Gratitude, sutable to that in the first of _Esdras_
chap. 4. where the Lieutenants of King _Artaxerxes_ writ to him in
this manner. _We remember the salt thou gavest us in thy Palace, we
would not fail to advertise thee faithfully of what shall come to our
knowledg concerning the service of thy highness._
Salt being there put for one of the greatest obligations that can be
had, because it is a thing pure, neat, holy and sacred, which men
first set on the table. So that _Æschines_ in his prayer of the ill
administred Ambassie, makes great account of salt, and a publick table,
of one City confederate with another. And indeed there is nothing
more permanent nor more fixt in the fire, nor more approaching to
its nature, because it is mordicant, sharp, tart, cutting, subtill,
penetrative, pure and neat, fragrant, incombustible and incorruptible.
Yea, that which preserves all things from corruption, & by its
preparations makes it self clear, crystalline, and transparent as Air;
for glasse is nothing else then a most fixt salt that may be extracted
from all sorts of ashes, and of some nearer then of others; but it
is not so dissoluble into moisture as common salt; nor that which
is extracted out of ashes by way of lee, which is liquid with it by
strong expressions of fire, which are notwithstanding two contrary
resolutions, and resisting one the other: chiefly afterward from all
liquid humidity, unctuous but inconsumptible. It is moreover the first
originall as well of mineralls as of stones, and pretious stones,
yea of all other mineralls. Likewise of vegetables and of Animalls,
whose blood and urinall humour, and all other substance is salted,
to preserve it from putrefaction: and in generall, from all mixed
and composed Elements; which is herein verified that they resolve
themselves into it, so that it is as the other life of all things; and
without it saith the Philosopher _Morien_, nature can no wayes work,
nor can any other thing be ingendred, according to _Raimund Lullus_ in
his testament. Whereunto all chymicall Philosophers doe adhere; that
nothing hath been created here below, in the Elementary part better,
nor more pretious then salt.
There is salt then, in every thing, and nothing can subsist but for
the salt which is therein mixed; which ties the parts together as a
chain, otherwise they would all go into small powder, and give them
nourishment; for there are two substances in salt, the one viscous,
gluish, and unctuous, of the nature of air, which is sweet; and indeed
there is nothing that nourisheth but what is sweet; the bitter and the
salt do not. The other is a dust, sharp pricking and biting, of the
nature of fire, which is laxative. For all salts are laxative, and
nothing doth loose the body, that participates not of the nature of
salt: Mark then, wherefore is it that those that drink salt water die
speedily of dysenteries? the salt which is mingled therewith causing a
gnawing in the bowels; for there is nothing corrosive but salt, or of
the nature of salt, fiery of it self, saith _Plinie_, _lib._ 31. _ch._
9. and yet enemy of actuall fire, for it leaps up and down, it danceth
to and fro, and crackles, corroding also all to which it is fastened;
and drying it, although it be the strongest and most permanent humidity
of all others, and it is a moisture (saith _Geber_) that above all
other moistures expects an encounter with fire.