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CORNELLUNIVERSITY LIBRARY
BOUGHT WITH THE INCOME OF THE SAGE ENDOWMENT FUND GIVEN IN 1891 BY
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3 1924 092 287 113
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THE HERMETIC AND ALCHEMICAL WRITINGSOF PARACELSUS.
THE
HERMETIC
AND
ALCHEMICAL
WRITINGSOF
AUREOLUS PHILIPPUS THEOPHRASTUS BOMBAST,OF HOHENHEIM, CALLED
PARACELSUS THE GREAT.NOW FOR THEFIRST TIME FAITHFULLY TRANSLATED INTO ENGLISH.
EDITED WITH A BIOGRAPHICAL PREFACE, ELUCIDATORY NOTES, A COPIOUS HERMETIC
VOCABULARY, AND INDEX,
By
ARTHUR EDWARD WAITE.
IN
TWO VOLUMES.
VOL.
II.
HERMETIC MEDICINE and HERMETIC PHILOSOPHY.
fLonbou
AND CO., TEMPLE CHAMBERS, FALCON COURT, FLEET STREET,JAME.S ELLIOTTl8q4.
E.G.
fll
TABLE OF CONTENTSVOLUMEPARTII.
IL
HERMETIC MEDICINE.PAGE.
The Archidoxies of Theophrastus Paracelsus.Book the First: concerningBook the Second Book the Third: :
the Mystery of the Microcosm
...
3
concerning the Separation of the Elements
1015
on the Separation of the Elements from Metals
Concerning the Separation of the Elements out of Marchasites. Concerning the Separation of the Elements from Stones. Concerning the Separation of the Elements from Oleaginous Substances. Concerning the Separation of the Elements in Corporeal Resins. Concerning the Separation of the Elements from Herbs. Concerning the Separation of the Elements from Fleshly Substances. The Separation of the Elements from Fishes. Concerning the Separation of the Elements from Watery Substances. Concerning the Separationof the Elements out of Water.those Substances which are of the Nature of Glass.
Concerning the Separation of the Elements from Glasses and Concerning the Separation of the
ElementsEarth.
in
Fixed Substances.
Concerning the Separation of
Separation of Air.
Concerning the Separation of Water.
Fire. Concerning the Concerning the Separation of the
Book the Fourth: concerning
the Quintessence
...
...
22
Concerning the Extraction of the Quintessence from Metals. Concerning the Extraction of the Quintessence from Marchasites. Concerning the Extraction of the Quintessence from Concerning the Extraction of the Quintessence from Stones, from Gems, and from Salts. Pearls. Concerning the Extraction of the Quintessence from Burning Things. Concerningthe Extraction of the Quintessence out of the Quintessence from Spices.
Growing Things.
Concerning the Extraction of
Concerning the Extraction of the Quintessence from Eatables
and Drinkables.
Book the Fifth
:
concerning Arcana
...
...
...
...
37
Concerning the Arcanum of the Primal Matter. Concerning the Arcanum of the PhiloConcerning the Arcanum of the Tincture. sophers' Stone. Concerning the Mercurius Vitae.
Book the Sixth: concerningtery out of Pearls, Corals, and Gems.
Magisteries
...
...
...
...
48
Concerning the Extraction of the Magistery from Metals.Marchasites.
The Extraction
of the Magis-
Concerning the Extraction of the Magistery out of
Concerning the Extraction of the Magistery from Fatty Substances. The Concerning the Extraction of the Extraction of the Magistery from Growing Things. Magistery out of Blood.
vi.
The Her7nettc and Alchemical Writings of Paracelsus,PAGE.
Book the Seventh
:
concerning Specifics
...
...
...
...
59
Concerning the Odoriferous Specific. Concerning the Anodyne Specific. Concerning the Diaphoretic Specific. Concerning the Purgative Specific. Concerning the Attractive Specific. Concerning the Styptic Specific. Concerning the Corrosive Specifics. Concerningthe Specific of the Matrix.
Book the Eighth
:
concerning- Elixirs
...
...
...
...
69
by Elixirs. Concerning the First Elixir, that is, of On Balsam. Concerning the Elixir of Salt, by the force of which the body is conserved. ConConcerning the Fourth Elixir, which is cerning the Third Elixir, namely, of Sweetness. that of Quintessences. The Fifth Elixir is that of Subtlety. The Sixth Elixir, which Is thatPreservation and Conservation
of Propriety.
Book the Ninth: concerning ExternalA Remedyfor
Diseases...Spots.
...
...
77
Wounds.
A Remedy for
Ulcer.
A Remedy against
Book the TenthAntiquity.
:
the
Key
of Theophrastus Paracelsus
BombastSeparate...... II.
von Hohenheim, from a German Manuscript Codex of Great
Comprised...
in...
a
Preface... ...
and
Ten...
ChaptersThePreface.
...I.
Si
Chapter
:
concerning the Separation of the Elements.:
Chapter
Chapter III. concerning Magisteries. The Preparation of concerning First Entities and primarily concerning the Extraction of the Quintessence or First Entity of Common Mercury. Chapter V. concerning Arcana. Chapter VI. concerning the Arcanum of the Stone, or of the Heaven ofconcerning the Quintessence.Circulated Salt.
Chapter IV.
:
;
:
;
the Metals.
Chapter VII.
:
concerning the
Arcanum of the Mercurius Vitse.Chapter X.:
Chapter VIII. Chapter IX.
:
concerning the Great Composition, being the chief of our secrets in medicine.
:
concerning the Corporal Balsam, or Mercury of the Sun.
concerning the
Composition of the Spiritual Balsam, and of the Balsam of the Coagulated Body.
The Manual or Treatise concerning the Medicinal PhilosophicStonePreface to the Reader,the Preparation.
94The Preparation ofof the Stone.the Matter of the Stone.
The Remainder
of
The Use
A Book
concerning Long Life...
...
...
108 124
The Book concerning Renovation and RestorationThe TheFirst Entity of Minerals.
...
...
The
First Entity of
Gems.
The
First Entity of Herbs.
First Entity of Liquids.
A
Little Book concerning the QuintessenceConcerning the Quintessence out of Oil, also of the Salt of the same. Concerning the Oil Oil of Saturn. Oil and Salt of Jupiter. or Quintessence of Silver and its Salt. Oil of Mars. Of the Quintessence of Antimony. Concernihg Oil and Salt out of Marchasite. Oil out of Common Salt. Oil and Salt of Coral, also of Cr^'stal. Oil and Salt of Pearls. Of the Essence and Salt of Things growing on the Earth. The Method of separating Oil and Salt from Oil of Olives. Red Water out of Oil of Olives. Manufacture of Salt from the Red Water. Method of Extracting the Oil and Salt from Pepper. Oil out of Gums. Preparationof Colocynth.
.,.
j^^
Alchemy the Third Column of Medicine
148the
The Labyrinthus Medicorum
concerning;
Book...
of
Alchemy,...
without which no one can become a Physician
jgo
Table of Contents.
Vll.
PAGE.
Concerning the Degrees and Compositions Natural Things in Alchemy.
of
Recipes
and of
The Preface
of Theophrastus Eremite of
Hohenheim
to those
desirous of the Medical Art
169172
Book the First Book the Second Book the Third..
178185191
Book the FourthBook the FifthConcerning PreparationsTreatiseI.:
196in
Alchemical Medicine.
Antimony and Marcasite of Silver, White and Red Cachimia, Fluidic and Solid Talc, Thutia, Calamine, and Litharge ...concerningII.:
199
Treatisefrage,
concerning Bloodstone, Arsenic, Sulphur,
Saxi-
and OrpimentIII.:
208transparentRubies,
Treatise
concerning Gems,
and otherwise;Sapphires,
Corals,
the
Magnet, Crystal,etc.
Garnets,
Emeralds, Hyacinths,
214includingSal
Treatise IV.Entali,Nitri,
:
concerning
Salts,
Gemmae,SalAlkali,
SalSal
Sal
Peregrinorum, Aluminous
Salt,
Sal Anatron, Sal Terrse, and Salt from Vitriol:
219Tin,
Treatise V.
concerning
Metals,
namely,
Gold,
Silver,
Copper, Iron, Lead, Mercury
225Spirit of Vitriol,
The Alchemical Process and Preparation of the
by which the Four Diseases are cured, namely. Epilepsy, Dropsy, Small Pox; and Gout. To abolish those errors which are usuallycommitted by Philosophers,TheProcess.
Artists,Vitriol.
and Physiciansthe Oil of
231The White and
An Addendum
on
Of
Red
Vitriol.
Green Oil of
Vitriol.
The Alchemist of Nature, beingthe Entity of Poison
the Spagyric
Doctrine concerning237
PART
II.
HERMETIC PHILOSOPHY.The Philosophy addressed to the Athenians.Book the First249
viii.
The Hermetic and Alchemical Writings of Paracelsus.PAGE.
Book the SecondBook THE ThirdHermetic Astronomy.
...
...
...
...
...
...
...
263
277
Preface to the Interpretation of the Stars
282
The Interpretation of the Stars The End of the Birth and the Consideration of the StarsConcerning Man and the Matter out of which man was made. Astrology. Magic. Divination. Nigromancy. Signature. Uncertain Arts. Manual Art. Proof in Astrological Proof in the Science of Magic. Proof in the Science of Divination. Proofs in Science.
284289
Nigromancy. Proof in the Science of Signature. Proof in Uncertain Arts. The End of the Proof in Uncertain Arts. Proof in Manual Mathematical Science. Concerning the Knowledge of Star5. Another Schedule. Schedule concerning the Proof of Magic.
APPENDICES.Appendix AppendixI.:II.
concerning the Three Prime Essences:
...
...
...
317
a Book concerning...
Long
Life.
Book the First
323332
Book the Second
Book the Third Book the FourthAppendixIII.:
339 344explainingthe chief...
a Short Lexicon of Alchemy,
Terms used by Paracelsus and other Hermetic PhilosophersIndex
348 387
PART
II.
Hermetic Medicine.
THE ARCHIDOXIES OF THEOPHRASTUS PARACELSUS.
BOOKIF, grosswe
I.
Concerning the Mystery of the Microcosm.!
we consider the misery by which we are detained in a and gloomy dwelling, exposed to hunger and to many and various accidents, from all sources, by which we are overwhelmed and surrounded,dearest sons,
my
see that
we
could scarcely flourish, or even
live,
so long as
we
followedin
the medicine prescribed by the ancients.
Kor we were continually hedged
by calamities andtheto
bitter conditions,
and were bound withus, as with others
terrible chains.in
Every day things became worse with
who were weighed
same balance, whom also the ancients have not so far been able to help or heal by means of their books. We do not in this place advance the differentThis only
causes of this misfortune.
weit,
say, that
the ancient methods have acquired for themselves
many teachers by following much wealth, credit, and
renown, though they did not deserve by simplelies.
but got together such great resources
From whichwork
consideration
write this memorial
of ours, that
we have wished to elaborate and we might arrive at a more complete and
happier method of practice, since there are presented to us those mysteriesof Nature whichare
too
wonderful to be ever thoroughly investigated.
The ten books of the Archidoxies stand in the same relation to Hermetic Medicine as the nine books Concerning Nature of Things stand to Hermetic Chemistry and the science of metallic transmutation. They appear to have been reckoned among the most important works of Paracelsus, and the editions are exceedingly numerous. That which has been selected for translation is derived from the Geneva folio. t The Microcosmos itself is to be understood thus,. namely, as consisting of the four elements, and it is these invisibly. Therefore, it is parIt is formed after the image of Him who created all things, and yet it has remained a creature.
the
one with the earth, because like the earth it has need of the other elements, heaven, air, and fire. Z?*f Hydropisi. It contains in its body all the minerals of the is the condition of the Microcosmos, or smaller world. world. Consequently the body acquires its own medicine from the world. Hence it is clear that all minerals are He who lacks useful to man, if any one of these be joined to its corresponding mineral in the body of the Microcosm.tially
This, therefore,
or physician, for if a physician affirms that a certain marcasite is useful for he should know what is the marcasite of the world and what is the marcasite There is a vast variety of things contained in the body of of the human body. Paramirum^ Lib. IV. De Matrice. the Microcosm which elude the observation of the senses, though God, the Creator, has willed them to exist in that There are, for example, more than a thousand species of trees, stones, minerals, manna, and metals. Even structure.this
knowledge
is
by no meansaphilosopher
this or that, it is first of all needful that
as the incredible magnitude of the
Sun appears small
to us
by reason of its
distance, so other things
may be made
to
look small which are placed nearer at hand, and thus we come to understand that He who filled the shell of the heaven with so many and such great bodies, was able to include as many and as great wonders in the body of the Microcosm.
Accordingly,expect the
know
local things according to proportion or substance, butefifect
Microcosm are to be mystically understood that must all the more arduously enquire of any agent./?* Causis et Origine Luis Gallicm^ Lib. V., c. lo.that the mysteries of the
is,
in
we are no to measure what matter we are to
B2
4
The Hermetic and Alchemical Writings of Paracelsus.to consider
Wherefore we have cometo arrive at the art atall.
how
mysteries of Nature, in opposition to those who, so
that art can be reconciled with the far, have not been able
The strengthjust asif
of this mystery of Naturein a prison
is
one were bound
with chains and fetters.
hindered by the bodily structure, From this the
mind is free. For in its operation this mystery is like fire in green wood, which seeks to burn, but cannot on account of the moisture. Since, then, hindrance arises from this source, one had to see how to getfree
fromthis
it.
For such freedom being secured,
this art of separationis
can only
be compared to the art of the apothecaries, as light
compared to darkness.
Andcall
we
say not in mere arrogance, but on account of the great frauds
practised by apothecaries and physicians.
Wherefore, not undeservedly,since in
we
them darkness, or caves of robbers and impostors,;
men persons who, if would at once be pronounced healthy, since the practitioners know that rich, there is no remedy or help for these people in their consultations. This, then, is worthy to be called an art, which teaches the mysteries of Nature which, by means of the quintessence, can cure a contraction and bring about health in the space of four days, whereas otherwise death would be the result. A wound, too, can be healed in twenty-four hours, which would scarcely yield to bodily treatment in as many days. Let us, therefore,persons are treated for gain by ignorant;
them many they were not
readily approach
by experiment
this separation of the
mysteries of Nature
from the hindrances of the body.First, then,
we have
to consider
what
is
of
all
things most useful to
man
and most excellent. It is to learn the mysteries of Nature, by which we can discover what God is and what man is, and what avails a knowledge of heavenly eternity and earthly weakness. Hence arises a knowledge of theology, of justice, of truth, since the mysteries of Nature are the only true life of man, and those things are to be imitated which can be known and obtained from God as the Eternal Good. For although many things are gained in medicine,and many more in the mysteries of Nature, nevertheless after this life the Eternal Mystery remains, and what it is we have no foundation for asserting, save that which has been revealed to us by Christ. And hence arises thetry to interpret the mysteries of God, and what it is not possible for man to formulate, namely, the will of Him who gave the mystery. But that word of His they twist to their own pride and avarice from whence arise misleading statements, which every day increase more and more. Hence it comes that
ignorant stupidity of theologians,
who;
whereof they know not the
least jot
;
we
lightly value,
nay, think nothing at
all
of
that
reason whichjurists
is
not
evidently founded on the mysteries.
In like
manner the
have sanc-
tioned laws according to their
own
opinions, which shall secure themselves
against loss, though the safety of the State be imperilled.Seeing, then, that in these faculties so
many
practices have
come
into
vogue which are contrary
to equity, let us dismiss the
same
to their proper time.
The Archidoxies of Theophrastus Paracelsus.Nor do we
5
care much for the vain talk of those who say more about God than has revealed to them, and pretend to understand Him so thoroughly as if they had been in his counsels ; in the meantime abusing us and depreciating
He
the mysteries of Nature and of philosophy, aboutignorant.
all
of which they are utterlyprincipal knowledge,
The dishonest
cry of these
men
is
their
whereby they give themselves out to be those on whom our faith depends, and without whom heaven and earth would perish. O consummate madness and imposture on the part of human creatures, in place whereof it would be more just that they should esteem themselves to be nought but unprofitable servants Yet we, by custom imitating them,!
easily learn, together with them, to
bend the word of our Teacher and Creatoris
to our
own
pride.
But sincefaith,
thisis
word
not exactly
known
to us, can only
be apprehended by
and
founded on no human
reason,
howeverlet
specious, let us rather cast off this yoke, and investigate the mysteries of
Nature, the end whereof approves the foundation of truth
;
and not onlyfulfil
us
investigate these, but also the mysteries which teach us tocharity.
the highest
And
that
is
the treasure of the chiefin
good which
in this
writing of
our Archidoxies
we understandmade
a material way.
From
the aforesaid foundationit is
we have drawn our medicine by
experi-
ment, whereinto its practice, to the
clear to the eye that things are so.
Then, coming
we
divide this our
book of Archidoxies
into ten, as a sort of aid
may speakto be
memory, so that we may not forget these matters, and at the same time of them so far openly that we may be understood by our disciples,
but not by the
common
people, for
whom wewe do
do not wish these matters
made
too clear.
We
do not care to open our mind and thoughts andjust as
heart to those deaf ears,
not wish to disclose them tooff
impious
men
;
but
we
shall
endeavour to shut
our secrets from them by
a strong wall and a key.sufficiently
And
if
by chance
this
our labour shall not beall
I
safeguarded from those idiots
who
are enemies of
true arts,
we
shall forbear writing the tenth book, concerning the
uses
of those
which
precede
it,
so
that
we may
not give the children's meat to the dogs.will
Nevertheless,disciples.
the other nine
be
sufficiently
understood
by our
own
this
And, to speak more plainly of these matters, it must be known that in treatise on the microcosm are proved and demonstrated all those pointsit
embrace medicine, as well as those matters which are interconnected therewith. The subject of the microcosm is bound up with medicine and ruled by it, following it none otherwise than a bridledwhichcontains, whichalso
horse followsthislife.
him who leads
it,
or a
mad dog bound
with chains.
In
way
I
understand that medicine attracts Nature and everything that hasus,
Herein three things meet
filled
and produced.
Firstly, in
which shew by what forces they are what way the five senses are assisted byseed, since there
the mysteries of Nature, though those senses do not proceed from Nature,
nor spring naturally as a herb from
its
is
no material which
6
The Hermetic and Alchemical Writings of Paracelsus.Secondly,themobilityit
produces them.
of the body
is
to be considered
:
whence manner
exercised, and in what must be a knowledge of all the forces in the body, and what forces apply to each member, and are transmuted according to the same nature as the particular limb, when originallyit
proceeds, by what power
is
moved and
it is
ministered
to.
Thirdly, there
they are identical in Nature.First, then,
we
will
speak of these sensesus.it
:
sight, hearing, touch, taste,
and
smell.
The following example teaches
substance, of which they are composed, asposition of the body.
is
The eyes have a material handed down in the comBut visionitself
So of the other senses.;
does not
proceed from the same source as the eyethe
nor the hearing from sound, or fromflesh,
same source
as the ears
;
nor touch from
nor taste from the tongue,proceeds
nor smell from thethe senses are born.
nostrils,
any more
than
reason
from
the
brain'; but these are the bodily instruments, or rather the envelopes in which
must not be understood that these senses depend solely on the favourof God, in the sense that they do not belong to the nature of man, but are infused solely by the grace of God above and beyond all Nature, to the end that, if one were born blind, the mighty works of God might be made known to us. We must not think so in this case. For theForit
abovementioned senses have eachjust as the root of the body,
their
own
body, imperceptible, impalpable,exists in a tangible form.to say,
on the other hand,portions, thatis
For
man
is
made up
of
two
of aflesh;
material
and aborn
spiritual body.
Matter gives the body, the blood, the
but spirit givesa
hearing, sight, feeling, touch, and taste.deaf, this
When,in
therefore,
man
is
happens from a defect of the domicile
which hearing should beits
quartered.
For the
spiritual
body does not complete
work
in
a situation
which
is
badly disposed.
Herein, then, are recognised the mighty things of God, that there are twobodies, an eternal
Generation of Men.*spiritual
and a corporeal, enclosed in one, as is made clear in the Medicine acts upon the house by purging it, so that the
body may be able to perfect its actions therein, like civet in a pure and uncontaminated casket. Coming next to the power of motion in the body, let us inquire whence it is produced and has its origin, that is, how the body unites itself to the medicine so that the faculty of motionis
increased.its
The matter
is
thus to be
understood.*It
Everything thatDe Generatione Hominis^all
lives
has
own motion from
Nature.
This
is
The
treatise
regards the generation of
to which reference is here made, appears to he fragmentary in character. growing things as twofold one where the nature and the semen are contained in a
where the essence of the nature exists without the semen. In man it recognises the existence of four complexions, and it distinguishes between the outward and the interior man. Men, as regards their mortal part, are nothing but mere cattle. There is, however, an internal man wherein there is no nature of the animal, and to consider him in this his true nature must be counted among the highest branches of philosophy. There is an immortal as well as a corruptible body of man, and it is in this, by the infusion of God's power, that reason, discernment, wisdom, doctrine, art, and generally whatsoever is above mortality, do alone inhere. Man, therefore, endowed with wisdom and subtlety, can emerge from his external body. All wisdom and intelligence which man enjoys is eternal with this body, and man the interior can live after another manner than can man the outer. This internal man is illustrated and clothed upon with truth for ever.single essence, the other
The Archidoxies of Theophrastus Paracelsus.sufficiently
7
proved of itself so far as natural motion is concerned. But the motion of which we think may be described as that which springs from the will, as, for example, in lifting the arm one may ask how this is done, when I do not see any instrument by which I influence it but that takes place which;
I
desire to take place.
So one must judge with leaping, walking, running, andto,
other matters which occur in opposition
or outside
of,
natural motion.
They have
their origin in this, that intention, a powerful mistress, exists
above
my
notions in the following manner.fire
The
intention or imagination kindles
the vegetative faculty as thelarly infulfil its
kindles
wood as weNowhereit
describeisit
our treatise on the Imagination.*operations than inis
more particumore powerful toSo, in every
its
own body where
exists
and
lives.
body, nothing
more easily kindled than the vegetative soul, because it runs and walks by itself and is disposed for this very purpose. For, even as afire
hidden or buriedso
blazes forth so soon as
it
is
exposed and catches the
air,
my mind is intent upon seeing something. I cannot with my hands direct my eyes whither I will but my imagination turns them whithersoever it is my pleasure to look. So, too, as to my motion must it be judged. If I desire to advance and arbitrarily propose this to myself, at once my body is;
directed to one or the other place fixed on by myself.
And
the
moreI
this is
impressed onthis
me by myis
imagination and thought, the more quicklythe motive-power of
run.
In
way. Imaginationtheir
myis
running.
None otherwise
does medicine purify those bodies in which thereit
a spiritual element, whence
happens thatThirdly,all
motion
is
more
easily perfected.in theis
over
the
it must be understood that members ot everything which
body a
distributionit,
is
made
presented to
either without or
within.
In this distribution a change takes place by which things are modified,
so that one part subserves the constitution of the heart, another accommodatesitself to
the nature of the brain
body
attracts to itself in
and of the rest in like manner. For the two ways, from within and from without. Within, it;
attracts
whatever
is
taken through the mouth.
Externally,
it
attracts air,
De
Virtute Iinaginativa
is
another treatise which has survived only in a mutilated state.
It further insists
on
the division of
secondwithin
man into two bodies, the one visible and the other invisible, but is devoted to the consideration of the only- The imagination is the mouth of the body which is not visible. It is also the sun of man which acts It irradiates the earth, which is man, just as the its own sphere after the manner of the celestial luminary.
material sun shines upon the material world. As the one operates corporeally, so works the other, after a parallel manner, spuitually. And as the sun sends its force on a spot which it shines upon, so also the imagination, like a star, bursts upon the thing which it affects. Nor are all things posited in heat and cold only, but in every operation. As the sun works corporeally and effects this or that, so also the imagination, by giving fire and fuel, effects all things which the sim effects, not that it has need of instruments, but that it makes those things with which it burns. Consider He who wishes to burn anything needs flint, fire, fuel, brimstone, a candle, etc., and so he the matter as follows obtains fire but if the sun seeks to burn, it requires none of these things, doing all things together and at once, no one beholding its steel. Such also is the imagination. It tinges and paints its own surface, but no one sees its pencil,:
;
all things take place with it at once, just as fire from the sun bursts forth without any corporeal Let no one, therefore, be surprised that' from the imagination corporeal works should proceed, since similar The whole heaven, indeed, is nothing else but an imagination. Heaven works results are manifest with other things. in man, stirs up pests, fevers, and other things, but it does not produce these by corporeal instruments, but after the same manner that the sun burns. The sun, indeed, is of one power only, the moon of one power only, and every
ceruse, or pigments
;
instrument.
separate star
is
of one power only.
Man, however,If
is
altogether a star.fire,
Evei>"as he imagines himself to be, such hefire;
is,
and helike
is
that also which he imagines.
he imagines
there resultsis
if
war, there ensues war
;
and so on
in
manner.
This
is
the whole reason
why
the imagination
in itself a
complete sun.
8
The Hermetic and Alchemical Writings of Paracelsus.
earth, water, and fire. Thus, then, the subject is to be arranged and defined. Those matters which are received from within need not be described. They are known by the foundation of our nature, what they are which are distributed, and we shall speak subsequently as to their division. But, externally, one must understand whatever is necessary to itself the body attracts from the
four elements.to sustain the
Unless this were done the internal nutriment would notlife
suffice
of man.is
For instance, moisture, not existing constituit
tionally in the body,
extracted by the body itself from water, whencesits in
happens thathis thirst
if
one stands orIt
water,
it is
not necessary that he satisfiesin the
from without.
does not, indeed, take placefire;
same way thatitself
heat
is
extinguished by water, like
but the internal heat attracts toit
the moisture from without, and imbibes
just as
though
it
were from within.
Hence
it
happens that;
in
the Alps cattle are able to remain the wholeis
summer
and the same should be judged with regard to man. The nature of man, too, may be sustained in the absence of food, if the feet are planted in the earth. Thus we have seen a man who lived six months without food and was sustained only by this method he wore a clod of earth on his stomach, and, when it got dry, took a new and fresh one.the air
without drinking
drink for them, or supplies
its
place
:
:
He
declared that during the whole of that time he never
cause of this
we shew
in the treatise
felt hungry. on the Appetite of Nature.*
The
So, in the matter of medicine,
we have
seen a
man
sustain himself for
many
years by the quintessence of gold, taking each day scarcely half ait.
scruple of
In the
same way,
there have beenI
many
others
who
for so long
remember to have seen in our times. This was by some attributed to the piety and goodness of the persons themselves, or even to God, which idea we would be the last to impugn or to criticise. But this, nevertheless, is an operation of Nature insomuch that sorrow and mental despondency take away hunger and thirst to such an extent that the body can sustain itself for many years by its own power of attraction. So, then, food and drink are not thus arranged that it is absolutely necessary weas twenty years ate nothing, as;
should eat bread or meats, or drink wine or water, but
we
are able to sustain
on air and on clods of earth and whatever is appointed for food, we should beheve is so appointed that we should taste and try it, as we shall shew more at length in the " Monarchy of God."t Let us, however, concedeourlife;
this point
that
on account of our labours and such things,bodily food, and that forfor this purpose, just as
it
cannot be that
we do without temporal andfore food
was ordained
many medicine was
causes.
Where-
against diseases.
will make a distinction of things entering into the body after the following fashion, that they are distributed through every part of it none otherwise than as if ardent wine be poured into water. The water acquires
We
*t
ThereThiere
isis
no treatise extant onalio
tiie
Appetite of Nahtre.title
no
treatise extant
under the
of
The Monarchy of God.wholly chemical.
The Aurora of the Philosophers
ia
the
Mouarchla of Paracelsus^
but, as will be seen,
it is
The Archidoxies of Theophrastus Paracelsus.the odour of the wine because the wineis
gits
distributed through
whole
volumewineis
;
and, in the
same way, when ink
is
poured into wine the whole of the
thereby blackened.the
So, too, in
human
body, the vital moisture immediately diffuses
whatever
in the examples we have cited. But under what form the substance received becomes transmuted depends entirely on the nature of the members that receive it, just as if bread be conveyed into a man it becomes the flesh of a man, if into a fish the flesh of ais
received,
and more quickly than
|
\
|
fish,
and so on.
In the
same way,
it
must be understood that the substances
;
received are transmuted by the
natural power of the members, and are
appropriated according to the nature of the parts which take them up.like
A
judgment must be passed upon medicines, namely, that they are transmuted into members according to the properties of those members. For the limbs gain their own force and virtue from the substance of medicines peculiar to themselves, according to the good or bad dispersion of them, and according as the medicine itself was subtle or gross. This is the case with the quintessence its transmutation will be stronger and more effectual. But if it;
be thickits
it
remains the same, just as a picture acquiresits
its tint, itsit
beauty, or
deformity from
colours,
and
if
these be
more
vivid
will
be the same.
fall back upon in those things which happen to us, and that we may lay them up in our memory, so as to have them ready in case of need, we will write these nine books, keeping the tenth shut up in our own brain on account of the thankless
Wherefore,
in order that
we may have
experience of like matters to
idiots.
Nevertheless,
to
our
own
disciples,
these things shall be
madeit
sufficiently clear.
And
let
no one wonder at the school of our learning.still it is
Though
be
contrary to the courses and methods of the ancients,experience, whichis
firmly based onarts should be
mistress of
all
things, and by
which
all
proved.
The End of the Prologue and of the First Book of the ArchidoxiesON the Microcosm, out of the Theophrastia.
THE SECOND BOOK OF THE ARCHIDOXIES,From the Theophrastia of Paracelsus Theophrastus.
Concerning the Separations of the Elements.*
BEFOREwe
we approach a
description of the separations of the elements,for the greater
shall explain this separation,
and clearer under-
standing thereof, seeing that certain matters written about the generationof things are not altogether consonant with the separations of the elements.
For every matter and
is
more
readily brought to
its
appropriate end, where matureits
intellectual consideration is given
beforehand as to what
end
may
be.
Thence theits
practice
becomes
clearer.
We
say, then, that the four elementsarises to every
exist together in all things,
and out of themInthis
one of these thingsit
predestined condition.
way you may understand howWhereasit
comes
about that these four elements, differing so widely from one another, areable to agree and coexist without mutual destruction.the mixtureresults that
of the elements
is
united and strengthened by predestination,in
no weightof another
is;
taken account of
them, but the power of one
is
greater than
by which, indeed,
it is
understood that
in
the digest
and ferment
of the predestination, that which
is
strongest will preponderate and conquer
and subdue the other elements.
In this way, the remaining three elements
cannot attain their perfection, but stand related to that perfect element as*
The
light of
Nature teaches that God has separated and divided everything, so thatits
it
can exist by
itself.
Thus
are separated light and darkness without any mutual damage, as day and night prove.
Moreover,
He
has also
its vein, iron has its minera, silver has its brilliancy. has separated from one another the marcasites and the genera of salts in the same manner also summer and winter, elements, herbs, fruits, and every growing thing, so that we hence see how God has created various species from a single Iliaster, while the species of his workshop surpass all
separated the metals, each intoLastly, every metal has;
property.
Thus, gold has
its
proper domicile.
Moreover,
He
number of the sands. recognised and considered.the
He has so adorned heaven and earth that what Dc Balneis Piperinis^ c. i. The philosophy of
they contain can never be sufficiently separation in preparing specifics is thus
developed in treating of the cure of ulcers. You must also understand concerning separation that there is nothing so noxious but that it has its peculiar use, like the spider, which in addition to its venom possesses a marvellous power for curing all chronic fevers. Good and bad are equally necessary in the constitution of our arcanum, for both the venom and the antidote, the sweet and the bitter, are in the body. Further, it has been proved that all colours and allsavours exist in the body. Inasmuch as there exist three colours in Saturn yellow, white, and red ; in Mars also threepurple, red, and black ; notwithstanding neither Saturn nor Mars are a colour. Thus we must judge it to be the and just as the redness of Saturn tinges with a red case with the colours of Salts by means of separation and the yellow with a yellow colour, by virtue of separation, similarly, alumen works as alumen and salt as;
salt in ulcers.
should be remembered what happens concerning vinegar. Who would judge by his senses that vinegar was present in uncorrupted wine? Nevertheless, no one can doubt that it is there. Similarly Indeed, Venus herself is vitriol, and by separation can be reduced into vitriol. in Venus there is vitriol. Yet no one would rightly say that Venus was vitriol. Wherefore we must judge concerning separation that it is of the form but not of the species, as in the conversion of Venus into a 5&'it.Chir7irgia Mngna^ Part III., Lib. IV.
Concerning the wonders of separation
it
The Archidoxies of Theophrastus Paracelsus.the light matter in wood.
ii
Wherefore they are notall
to be called elements, since
they are not
all
perfect, but only one.
elements, which finally exist inso
When, therefore, we speak of the four things, we are not to understand definitely
is only one such finished element, the rest remaining imperfect through the potency of
that there are four perfect elements therein, but that there
that excelling element.
coexist, because in three oftoo,
Hence it happens that they are able to meet and them there is no perfection. On which account,
that an element
no corruption can prevail by reason of their contrarieties. Moreover, is predominant in one kind arises from the fact that it is
hereto predestinated.layit
Hence no corruption or confusion can accrue, as weis
down
in
our treatise on Generations.*only one element specially present in everything,it
Since, then, thereavails not
to seek
the four elements in things, seeing that three of theseIn a word,
elements are not in a state of perfection.that the four elements are inall
we must understandit
things, but not actually four complications.is
The matter stands thusfar.is
:
A
substance contains water, and thenit
nenu-
Besides this element there exists inin;
no earth,It
air,
or
fire.
There;
no appearance of heat or drynessis is
it.
has no peculiar operationis
but the predestination thereofonly one under whichnature.
water
and the element of water
the
Though matters beit,
no dryness nor heat, according to its congenital thus, however, yet notwithstanding the threestill
elements are involved in
the things have not their origin in those threein
elements which are not produced
a perfect
state,
nor have they beginningis
or aid from them, but from that predestinated element which
united to
and impressed upon that particular kind.
Now, althoughcohering withit,
this
is
at variance with the vulgar philosophy, namely,its
that one predestinated element has ofstillit
own
nature the other three elements
is
credible that the element
and the substance:
differis
the one from the other.
It
may be understoodits
thus
the substance
not;
from that element which gives theretonor,
special tinge
and elementary form
again, are these elements from the substance, but they agree at the
for
same time uniformly, as the body and soul agree. But now every body, as example of some growing thing, has its own conformation so has the Although the element itself is not visible in the body of the growing element.;
thing, or tangible, or demonstrable,
reason of
its
subtlety,
is stronger, by and subdues the other elements of the growing thing.
because the element
They are all, however, in the body, but mixed with vinegar the water becomes
imperceptibly, just aslike the
vinegar
;
when water is and although thestill
vinegar shall have changed the whole essence of the water,ion of the water remains unchanged, nor doesit
the complex-
on that account become
*
Both from the
text
and the notes of
this translation the reader will see that there are several treatises
by
Paracelsus on Generations of various kinds, not excepting some fragments upon the generation of fools,the days of Paracelsus, to haveeither to the Generation
who
appear, in
abounded in the high places of science and religion. The reference above may be 0/ the Elements or to the first book Concerning the Nature of Things.
12
The Hermetic and Alchemical Writings of Paracelsus.it
vinegar, but remains water asthe properties of water, yet
was
before.
And althoughit
it
does not displaystill
it
does not follow that
does not
possess
those properties.In these propositions
we wish
to
make
it
clear in
of the elements are to be brought about, concerning whichpractice need to be understood.
what way the separations two methods of
of the predestined element, and this
One is that with which agrees the separation we shall elucidate in our treatise on thefoursubstantialthisit is
Quintessence.
The other
is
that to which belong the
elements
in
growing things.
By
understood that the Quintessencecannot be separated fromitself,
exists as a predestined element,
and that
it
but only from the three elements, as follows
in the treatise
on the Quintessence.arisen various
But when we speak of the separations of the four elements, we understandthose four which are essentially in the body.errors, because the four elements
Hence havein the
have been sought
predestined element,
which cannot in any way come to pass. must be known when the elements of bodies are to be separated, that one exists as fire, another as water, a third is like air, and a fourth like earth, according to their complications, because elements sometimes
and also
in addition the Quintessence,it
Moreover,
appear with their
own
forms, and at other times with complications, forair as air, earth as earth,
example, water as water,
and
fire
as
fire.
These
matters must be subtly understood, and this can be done by means of asimilitude,if
they are taken for the union of the elements not visibly or in act,fire,
or according to the element oflike fire.
but as the environment
is
warm andis
dry
In this
way
its
ownis
nature, essence, and condition
assigned to
each element, without any breach of propriety.
because any particular herbaccountit
especially
For warm, as thebut ratherit
it
is
not supposed,that on thisits
nettle,is
contains within itself moreis
fire,
supposed thatless or
own Quintessencetheir
warmer than
the Quintessence of the chamomile, which,
indeed, has less heat.
But the elements of a body receive
own
substance, as, for instance,;
wood
contains within itself
than herbs do
and, in like manner, stones have in
more from more fire them more dryness and
earth than resins have.
Note, also, in like manner, that the bulk and quantity
of degree in a Quintessence arises from the predestined element.
And
the
intensity of degree in bodily elements springs out of the appearance of the
substance which
is
unlike.
But we must come to the practice of separating bodily elements from all other things, and this is twofold. One, indeed, teaches us to draw out the three elements from the pure elements as from burning fire, from invisible air, from true earth, and in like manner from natural water, which have notan origin similar to the preceding ones.
Another method of practice
is
with
those things out of which these four elements exist, as
we have
said above,
with such difference, however, that this exhibits more of the element of fire, of water, of earth, or of air, with a likeness to the form of the essentialelements.
When
they have been separated in this
way they can never
be
The Archidoxies of Theophrastus Paracelsus,further dissolved, for instance,it is
13
impossible that they should be corrupted
beyondIt
their complexions.
must
also be considered that the elements are found by separation to
be formally like the essential elements.
For
air
appears
like
air
;
and the
same cannot
in
any way be enclosed, as somein the
falsely think, for this reason,
because at once,
moment
of separation,
it
levitates itself,
and sometimes
bursts forth as wind, and ascends sometimes with the water, sometimes withthe earth, and at other times with theelevation in the airis
fire.
And, indeed,if
this levitation or
very wonderful.
Just asit
the air were to be separatedboiling.
from the essential element of water,this begins to take place the airis
would be done by
Whenoff
soon separated from the water, carries
with
itselfis
the very light substance of the water, and in proportion as theits
water
diminished, so the air itself decreases according to
proportion and
quantity.
must be remarked here that no one of the elements can be air, though of the rest one can be had without another. We do not, therefore, undertake the task of separating the air, since it is in the other three elements, just as life is in the body. For when it is separated from the body all things perish, as we clearly shew in the following practical treatise on separations. Four methods must be considered one, indeed, in watery bodies, that is, in herbs, which have at this point more water than any of the other elements. A second is in fiery bodies, such as woods, resins, oils, roots, and the like, which contain within themselvesit
And
conceived or had without
;
more of the
fiery
substance than of others.
A
third
is
to be understood of
earthy bodies, which are stones, clays, and earths.this is in all the other three, as
The
fourth
is
airy,
and
concerning the pure elements,in the
we have mentioned. In like manner, also, there are just so many ways to be considered,to us,
same manner as has been said above concerning the four preceding. Hence it is easy to learn what the elements are, and how they are
be separated.
And among
these the separations of the metals
first
meet
wherein there are peculiar predestined virtues which are wantingelements.in
in the other
For, although
all
the elements are alike in form, in heat, in cold,
moisture, and in dryness,
still,
the dryness or damp, or heat or cold,In
is
not
the
same;
in
one asthis
in in
another.
someas
it
is
appropriative,
but in others
specific
and andits
various
ways,
in
each kind they are producedis
peculiarly
essentially,
since no kind
of the elements
precisely like
another in
properties.it
So, also,chasites,
must be
laid
down with regardis
to the separation ofin the practice
mar-
which
differ
from other substances both
and
in their
elementary nature.
For every kind
disposed in a particular separation, and
must be
dealt with in a special way.
Stones and gems must demonstratein
their elements afterwards, since they
appear
no way similar to the others.Therealso a diff^erent
Then, too,
salts exist in
a peculiar and most excellent nature, with morein
abundant properties than appear
other substances.
is
14
The Hermetic and Alchemical Writings of Paracelsus.way agree;
essence in herbs, which in noof barks, and the like,
with minerals, nor can they be alikefruits,
so far as relates to their nature.is
Moreover, the property of woods, ofso,
peculiar
too,
of flesh,
of drinks,
and
all
comestibles, and of things not
good or
pure, but
bad and impure, which have
to be separated into their elements.
Of
that separation concerning which
we
think,
two methods are found.
One
consists of the separation of any element confined by itself in a peculiar
vessel, without the corruption of its
own
forces, the air excepted.
There
is
another method of the separation of the pure from the impure
from among the four elements, namely, in the following way. After the elements have been separated, that is to say, one from the other, they have still a dense substance and, on this account, there follows another similar;
separation of the already separated elements.clear the practical
Now, we purposein the first placeit
to
makein this
method
in all these cases.is
For
must be
known
that the quintessence of things
to be separatedin the
and extracted
way, because, indeed, the elements of bodiesare not subdued but areleft
nature of a quintessence
with them.
more strongly or morequintessence,is
lightly.
Hence
it
So it is able to tinge these elements comes to be understood that thethe predestined element, thatis,
forces in the elements do not perish
when
the
extracted
;
for this itself
is
elemental and separable so far asis
relates to its elementary form, but not as to diverse natures, as
clear
from
the treatise on the quintessence.
By we havehavecan
separations of this kindif
all
elemental infirmities can be cured by one
simple method, namely,laidit
the one set of predestinations oppose the other, as
down
in the treatise
on predestinations.
In these
words we
sufficiently
unfolded the
initial
stage of separations.;
Wherefore wea tenfold variety;
now speed on;
to the practice of
them
and here there;
is
one of metals
a second of marchasites;
a third of stones;
a fourth of;
oleaginous matters
a
fifth
of resins
;
a sixth of herbs;
a seventh of flesh
and a tenth of fixed things. For these separations of the elements three methods are adopted one by distillations a second by calcinations and the third by sublimations.an eighth of juices;
a ninth of vitreous substances
:
;
;
In these are comprised
all
the exercises, as the application of the hands to
the
fire,
the labour, and other necessary things which will be specified in the
following pages.
The End of the Second Book of the Archidoxies and of theFirst Part concerning the Separation of the Elements.
THE THIRD BOOK OF THE ARCHIDOXIES,From the Theophrastia of Paracelsus the Great.
On the
Separations of the Elements from Metals.is
FOR
the separation of the elements from metals there
need of the best
instruments, of labour, of diligence, together with experience of the
art
and adaptation of the hands
to this work.
Take salt nitre, vitriol, and alum, in equal parts, which you will distil into aqua tortis. Pour this water again on its faeces, and distil it again in glass. In this aqua fortis clarify silver, and afterwards dissolve in it sal ammoniac. Having done this, take a metal reduced into thin plates in the same way, that is, in the same water. Afterwards separate it by the balneum Manse,pourblueit
on again, and repeat
this until there
be found at the bottom an;
oil,
namely, from the Sun, or gold, of a light red colour;
of the;
Moon, a
light
of Mars, red and very dark;
;
of Mercury, white
of Saturn, livid and
leaden
of Venus, bright green
;
and of
Jupiter, yellow.
oil, except those which have been For instance. Mercury must be sublimated previously prepared. Saturn calcined Venus florified Iron must be reduced to a crocus Jupiter must be reverberated but the Sun and Moon easily yield themselves.;
All metals are not thus reduced to an
;
;
;
;
After that the metals have been in this
way reduced
to a liquid substance,
and have disposed themselves to a disunion of their elements which cannot be done in a metallic nature, seeing that everything must be previously prepared for the use to which it is adapted afterwards add to one part of this
oil
two
parts of fresh aqua fortis, andit
when
it is
enclosed in glass of the bestdistil it entirely
quality, set
in
horse-dung for a month.
After that,
with a
slowfortis
fire,
that the matter
may
be condensed at the bottom.
Andbyall
if
the aqua
which ascends be
distilled
by a bath
in this will
manner, youleft;
will find
twothe
elements together.
But the same elementsin thefire
not be
metals alike.is in all
For from gold there remain
bath earth and water
but air
other three, and the element of
remains at the bottom, because the subfire;
stance and the tangibility of gold have been coagulated by thethe substance will agree inits
therefore,
substantiaUty.
Fromin
the
Moon
there will
remain at the bottom the element of water, and
the bath the elements of
1
6
The Hermetic and Alchemical Writings of Paracelsus.fire.
earth and
For from the cold and the moistureis,
is
produced the substance
and corporality of the Moon, whichbe elevated.
indeed, of a fixed nature, and cannotfire
From Mercury
there remains
at the bottom,
and earth andfire,
water are elevated upwards.thatis
From Venus
there also remains
and both,therein
to say,
earth and water, remain in the bath.fire
From Saturnfire,
remains the element of earth at the bottom, whilethe bath.
and water are held
From
Jupiter air remains at the bottom, while
water, and
earth are elevated therefrom.
Soandstill
it
must be noticed thatit
in the case of Jupiter the air supplies
a body,
in the case of
together withit
is
And of this, no other metal. and remains mixed inseparably with the other three elements, not corporeal air, but adheres to, and concurs with, the others, andalthough some part ascends
is
inseparable from them.
it must be remarked that the residuum, that is, the corporeal which remained at the bottom, must be reduced into an oil by means element So, this element will be perfected, and you of the bath with fresh aqua fortis.
And now,
will this
keep way.
it
for
one part.
Thewill
rest yovi will separate
by means of a bathThen,fire,
in
Place them in sand, and press them gently.
firstit is
of all, the
water will be elevated, andthe colour
escape
;
afterwards theif
for
known by
when
these two remain.
But,
the elements of earth and waterfirst,
should have remained, the water will ascend
But
if it
should be earth andIf
fire,
the earth
is
elevated
and afterwards the earth. first and the fire after-
wards.
water,
fire,
afterwards the
fire,
and earth be together, the water will first ascend, then and last of all the earth. These elements can be so kepteach according toits
in their respective glasses,
own
nature
\
as, for
example,;
in like from the Sun, the warm and the dry, without any other property manner the cold and the moist, and the cold and the dry. So, also, must it be
understood of the others.of the aquafortis
It must not be forgotten that the corrosive nature must be extracted as we have handed down in our book on
the Quintessence.
Concerning the Separations of the Elements out of Marchasites.
Having previously set down the separations of the elements out of metals, we come to those which can be produced out of marchasites, and that we shew what they are. Take of marchasite, in whatever form you please, whether bismuth or talc, or cobalt, granite, or any other, one pound of salt nitre the same. Beat them very small, and, burning them together, distil by means of anit
remains that
;
alembic without a cucurbite, and keep whatever liquid ascends.
But thatinto a
which remainsdistil
at the
bottom,
let this,
when ground down, be resolved
water with aquait
fortis.oil,
Hereupon pour the water previously
collected,
and
into an
as before directed in the case of metals.
By
the
same
you shall separate the elements. So, the golden marchasite is to be understood as gold, the silver as the Moon, bismuth as lead, zinc as copper,process, too,
The Archidoxies of Theophrastus Paracelsus.talc as Jupiter, cobalt as iron.
17
Let these directions suffice for the separation
of marchasites in every kind.
Concerning the Separation of the Elements from Stones.
The
separation of the elements of stones or
in the following
quantity of liveinto
gems comes to be understood Take a stone well ground, to which add twice the sulphur, and, when all is well mixed, put it in a luted potway.so thatthe
an Athanor for four hours,Afterwards,let
sulphur shall
be entirely
consumed.
the sulphur, and dried.
Let the stony calx be also put into aqua
what remains be washed from the dregs and fortis and
proceeded with astoo, are
we have already laid down concerning the metals. Stones, compared with metals as, for instance, clear gems which are not White, coerulean, or grey, with white or tawny are compared with gold. and afterwards the commoner stones with the other silver or the Moon;
;
metals, as alabaster with Saturn, marble with iron,
flint
with Jupiter
;
but
dulech with Mercury.
Concerning the Separation of the Elements from OleaginousSubstances.All oils, woods, roots, seeds, fruits,
and similar things, which have a;
combustible nature, and onethe separation of
fit
for burning, are considered oleaginous
and
them
is
twofold, namely, that of the oleaginous substances
and that of the pure
oils.
The Separation of the Oleaginous Substances
is
as follows
:
Take such a body, pounded, ground, or reduced to fragments in whatever way you can, wrap it up in linen, fasten it, and place it in horse-dung until itbe entirely putrefied, which happens sooner in one case than in another. When it is putrefied let it be placed in a cucurbite, and on it let there be pouredshall
so
much commondistilled initself,
hot water asall
may
exceed four fingers broad ; then
let
there
be
sand
that can ascend.will
For
all
the elements ascend except;
the earth
which you
know byair,
the colours
nevertheless, let the hotfire, and the must be under-
water
first
ascend, afterwards the
next the water, lastly theoils,
earth will
remain at the bottom.
Of
the pure
however,
it
stood that these do not require putrefactions, but they must be distilled alone and without additions. Afterwards their elements, as it has been said above
must be separated, and these are discerned by their own colours. None otherwise with resins of liquid substance must it be done, such as pitch, But the corporeal resins which exist, resin turpentine, gum, and the like.of others,
such as sulphur, must be prepared
in the
following manner.in
Concerning the Separation of the Elements
Corporeal Resins.
Take sulphur very minutely groundin a double quantity of linseed oil;
;
let this
be cooked to hepatic sulphurin
let it
be shut up
a vessel and place
it
to
VOL
II,
C
1
8
The Hermetic and Alchemical Writings of Paracelsus.Afterwardslet it
putrefy in horse-dung for a space of four weeks.in
be distilledascend,
an alembic slowly over a naked
fire.
The
air
and the water
firstfire
with different and pale colours.
Then, the heat being increased, the
ascends;
and the earth remainsmilksigns the;
at the bottom.
The
colours appear pureit
;
the air yellow
the water like thick milk, so;
much
so that
can scarcely be distinguished fromall
fire
like a
burning ruby, with transparency and withis
the fiery
but the earth
altogether black and burnt.is
The
four elements having
been thus separated, every one
perfect in
its
own
elemental complexion, and
without any admixture, as has been said above.
Concerning the Separation of the Elements from Herbs.So, too, in herbs, the element of wateris
principally contained
are cold
;
but
if
they are airy, then that element predominates.
In like
when they manner:
must it be understood of fire. The separation of those elements is as follows After this place it for putrefaction, as Take sage, and bruise its leaves. aforesaid. Then you will distil it by means of a venter equinus, and the element of fire will ascend first so long as the colours are unchanged and the thickness of the water. Afterwards the earth will succeed, and some part ofit
will
remain at the bottom, which part, indeed,it
is fixed.
Distil this
water
in
the sun six days, and afterwards place
in
a bath.is
Then
the element of the
water will ascend
first.
It is
very minute, andfireis
distinguished by the taste.is
After the colour changes the element ofaltered.
ascends, until the taste, too,elevated, yetit
Then
at last a part of the earth
is
a very small
portion, which, being
wayfirst,
it
mixed with air, is found at the bottom. In the same must be understood of airy and watery herbs, of which the air ascends afterwards the water, and lastly follows the fire, according to the processsage.
laid
down concerning
Concerning the Separation of the Elements from FleshlySubstances.
The separationlive
of the elements from fleshly bodies, and from those which
with blood, comes to be understood thus, because the predominatingis
element in them
more copious andfire in
is
generally found last of
all
;
as, for
instance, water in fishes,
worms, and
air in edible flesh are the principal
elements, as
we
describe in our treatise on the generation of animals.*
The Separation of the Elements from Fishes
is
as follows
:
Putrefy the fishes perfectly. Then distil by means of the venter equinus, and a good deal of water ascends. You will renew this putrefaction and distillation, and increase it until no more water rises. Afterwards distil what remains in sand then at length the fire ascends in the form of oil, but the;
* This treatise must also be included in the long catalogue of the missing works of Paracelsus. ences to the generations of animals will be found in the present translation.
But many
refer-
The Archidoxies of Theophrastus Paracelsus.earth remains at the bottom.
19is
Thus the whole substance
of the fishes
separated into
its
elements.
One need
take no account of the fats and the
marrows, but must suppose that everything is separated by the putrefaction, and divided into its elements. In the same way is it to be understood of worms, except that there comes forth from them not only water but more fire, unless they are aquatic worms, as serpents in the distillation of which more;
wonderful things occur than
it
is
possible to say.
Ofis,
edible animals, too,
it
must be understoodtheir elements
in the
same way, of
such, that
as respectively disclose
by separation.
Concerning theFor the separation
Separation
of
the
Elements
from Watery
Substances.into their elements of juicy
and watery bodies, and oflike,
those which have the form of wateriness, as urine, dung, water, and the
note the following process
:
Takeanddistil
urine and thoroughly distilfire
it.
Water,
air,
and earth
willall
ascend
together, but the
remains at the bottom.;
Afterwards mix
together
again four times after this mannerfirst,
andfire,
at the fourth distillation
the water will ascendthe bottom.
then the air and thefire in
but the earth remains atin
Then take
the air and the
a separate vessel, which puticicles,
a cold place, and thereoffire.
will be
congealed certain
which are the element
Althoughwill
this congelation will take place in the course of distillation,in the cold.
still it
do so more readily
Concerning the Separation of the Elements out of Water.
Make
the water boil by
means of a dung-heap, and
the earth itself sinkslet it
to the bottom.
Putrefy at the proper time that which ascends, and
afterwards be distilled by a bath.
Then the waterand similar
will
ascend
first,
andan
afterwards the
fire.
Dung,
vitriol, tartar,
juices, as
alum,
salts,
and other substances of that kind, are
to be distilled in ashes, with suchuntil they cease to rise,
amount of heat andandair
for so long
a time,
and the waterAfterit is
have ascended, while the earth has remained at the bottom.fire will
wards, by means of the heat, the
ascend.
And
in this
place
to
be remarked that although the four elements have been separated, there
remain
still
in the earth four occult elements, as
thoughsal
fixed.
From
vitriol
remains a caput mortuum, which sublimate withissue forth anoil, in
ammoniac, and thereitself
willin
which are water andfire will
fire,
and the earth
remains
substance.
Separate those things which have ascended, and again there will
ascend water, while the
remain at the bottom.
So
also
must
it
be
understood of tartar and of
salts.
additional separations of liquids, yet
And although there are in existence we shall discuss them more amply when
It must, however, be remembered that there Therefore, the more elements in a corrosive earth than in ashes. separation must be made by sublimation, as we shall shew.
speaking of Transmutations.are
C2
20
The Hermetic and Alchemical Writings of Paracelsus.
Concerning the Separation of the Elements from Glasses and those Substances which are of the Nature of Glass.
As we
lay
down above concerninginis
the resolutions of marchasites, so:
is
it
to be in like
manner understood
this place concerning the glasses
namely,
the principal considerationare,
that they are calcined with sulphur as stonesfortis,
then washed away with saltpetre and aquaclear.
and furthermore, as weandthis is the
have before made
Their elements also are recognised by the colours
in the distillations, not as they
shew themselves
to the eye
;
sum and substance
of
what we
have to say concerning them.
Concerning the Separation of the Elements
in
Fixed Substances.is;
sublimation, as
The separation of the elements in fixed substances we teach concerning salts and liquidssalt nitre,
brought about by
with this difference,
however, that these are to be calcined withsublimated.
and afterwards to be And although there are many other things which are not setit is
downall
in this place, nevertheless
to be understood that the separations of
substances should be
made
in the ten
ways already
described.it
Further-
more, concerning the separation of the four elements,that each of
is
to be
remarkedasair,
them can be again separated
;
for example, fire as
fire, air
water as water, earth as earth, as follows hereafter concerning the respectiveseparations of them.
Concerning the Separation of Fire.It
should be
known
that from
the
element offireis
fire,
the four elements
may be
separated in this way.it
When
the
burning most violently, orit
ascends, take
in
a receptacle or vessel perfectly closed, and placewill find in that
in
horse-dung for a month. Then youwhich,
one element four elements,
vapour orthat
Thus the when you have opened the vessel, put into a receiver. air will mount into the vessel that receives it. Afterwards, distil which remains by means of a bath, and the water will thus ascend. Next,fire
by means of ashes, thebottom.this place,
will
ascend and the earth will remain at
the
Whatwe
is
the force of these elements, and
why
are they described in
will
make more
clear in other books.
Concerning the Separation of Air.
ically sealed
Having received the element of air in a perfect glass vessel, and hermetit, you must expose and direct it to the sun for the whole of the summer. By circulating, the air is turned into moisture, which increases daily more and more. This quantity you will separate after the following manner. Let it putrefy in horse-dung for four weeks, and afterwards distil it by the bath, like fire. Concerning its potency more is said in anotherplace.
The Archidoxies of Theophrastus Paracelsus.Concerning the Separation of Water.Havinghermetically,filled
21
a glass brimful, leaving no space empty, seal the vessel
it in a warm sun for a month, so that it may receive a daily and equal heat, and would boil, but it cannot on account of the vessel being full. When the time has elapsed, putrefy it for four weeks. Then
and place
open
it,
and
distil it
by means of an alembic with four necks.of thissaid to possess
In this
way
the three elements are separated, and in the bottom will remain the earth ofthat water.
The nature
is
much
virtue in
many
cases.
Concerning the Separation of the Earth.
The same processis
is
to be observed with the earth as with the water, save
only in the distillation.
For
this is like that
which takes place with
fire
and
accomplished
in the
same way.
This separation of the elementsit is
we have
inserted at this point for several causes, because
very useful, not only in
philosophy, but also in medicine.
Concerning the separations of the elements,
we have
thus far written with sufficient fulness.it
Though much more mightfrom the impure, done;
be added,
does not appear to be by any means necessary.will
Now, we
make
clear the separation of the pure
according to the purpose of our design.
This, indeed,
is
in theit
same
way
as
we
teach with regard to Arcana and
Aurumits
Potabileorigin
so
need not
be put forward here, though that process fromidentical with that
is
not altogether
Nevertheless,
I
down concerning Arcana and Magisteries. do finally assume the same way by the separation of the elementswhichis
laid
since in this place those elements are separated after each one of
them has
been purged from the impurities existing therein^ so that no deformity or im-
pediment may
arise
from them, as might otherwise
easily happen.
The End of the Third Book of the Archidoxies concerningTHE Separations of the Elements.
THE FOURTH BOOK OF THE ARCHIDOXIES,From the Theophrastia of Paracelsus the Great.
Concerning the Quintessence.*
WEallit is
have before made mention of thethings.
quintessence whichtreatise,it
is
in all
Already, at the beginning of thisis.
must bea certain
understood what thismatter extracted fromthing which haslife all
Theitself,
quintessence,
then,
is
things which Nature has produced, and from every-
corporeally in
a matter most subtly purged ofall
impurities and mortality, and separated from
the elements.
From
this
evident that the quintessence
is,
so to say, a nature, a force, a virtue, and
a medicine, once, indeed, shut up within things, butdomicile and fromthelife,
nowis
free
from anybut with
all
outward incorporation.It is
The sameis
also the colour,
the properties of things.
a
spirit like the spirit of life,
this difference,is
that the life-spirit of a thingit
permanent, but that of
man
mortal.
Whenceis
may
be inferred that the quintessence cannot be
extracted from the flesh or the blood ofoflife,
man
:
for this reason, that the spirit
which
also the spirit of virtues, dies,
and
life
exists in the soul,
not in the material substance.
The Correction of the
Quintessejice.
concerning the Quintessence, such as those of Arnoldus de Villaafterwards, under a pretentioustitle,first
The books which have been written by so many previous authors Nova and of Johannes de Rupescissa, whence[not to be identified with the
was composed the Cxlnm Philosophoriim
work of
any value. The mere fact that praxis abundantly demonstrates that their authors have misunderstood the essential nature of diseases, seeing that they have, as it were, devised one form of all diseases, regarding which theyplace in this translation], contain nothing of
Paracelsus which occupies the
these writings
embody a
singular and
new
have, moreover, invented
wherein there
is
many marvellous things, adorning their conceptions with monstrous titles, all mere boasting, no mention of philosophy, medicine, or astronomy. They are all a mere deluge of absurdities and lies.
There can be no doubt that originally most admirable discoveries have been transferred from the chemical art to that of For certain people, when they have investigated a chemical preparation, wish to vary it immediately in hundreds of different ways, and thus the truth is foolishly confounded with lies. Now, it should be observed that the severest rebuke which can be given to such impostures is that of paying no attention to promises and to proud titles, and of believing only to that extent which is warranted by good sense and experience. Remedies which require more knowledge of a practical kind than has ever been possessed by monastic pseudo-chemists may, in careless hands, give rise to the most malignant diseases. It may be observed, for example, that the preparations of Mercui-y which are used against Luis Gallica, and, indeed, all remedies adopted in the cure of this disease, cannot be properly prepared without great skill in chemistry. Pretenders in pharmacy will vainly vaunt such decoctions unless they can compose vitriolated salts, alums, and things similar, by purely chemical artifice, seeing that there are recondite secrets in the remedies which conduce to the cure of Luis Gallica. Yet there is no need it is enough to .adhere to the legitimate mode of preparation, giving no faith to write a new correction to the hollow pretences of alchemists. These men certainly promise more than they are ever able to perform but this is common to alchemy and not a few other callings, namely, that their professors boast of the harvest before they have finished the sowing. Chirurgia Magna^ De Impostui-is in Morho Galtico-, Lib. II., c. 13.medicine, but the same have been since adulterated by sophistry.;
;
The Archidoxies of Theophrastus Paracelsus.For the same reason, animals,the quintessenceis
23andFor
too, because they lose their life-spirit,
on that account are altogether mortal, also exhibit no quintessence.the spirit of a thing, which, indeed,it
cannot be extractedas a force, and
from things endowed with sensation as
can from those not so endowed.its virtue, its root,
Balm haslife
in itself the spirit of life,;
which exists as
as a medicine
and although
it
be separated from
nevertheless, the
and virtues are
fixed.
still in it, and for this cause, that its predestination was Wherefore the quintessence can be extracted from this, and can be
preserved, with
its
life,
without corruption,If
as
being
something eternallife
according to
its
predestination.
we
could in this manner extract the
of
our heart without corruption,
we should be
able to live without doubt, and
without the perception of death and diseases.
But
this
cannot be the case
;
so from this circumstance death must be looked for by us.
When,first
therefore,
the
quintessenceis
of things
exists as a virtue,
thein
thing
we haveit
to say
in
what form
this virtue
and medicine are
things, after the following manner.
Winegallis
contains in itself a great quintGall infused into waterin quantity
essence, by which
has wonderful
effects, as is clear.
renders the whole
bitter,
though the
exceeded a hundredfold
by the water.be laid
So the very smallest quantity of saffron tinges a vast body of water, and yet the whole of it is not saffron. Thus, in like manner, mustit
down with regardis
to the quintessence, that its quantity
is
small in
wood,
in herbs, in stones,
and other similar things, lurking there
like
a guest.
The
rest
pure natural body, of which
we haveit
written in our book on
the Separations of the Elements.
Nor must
be supposed that the quintitself
essence exists as aIt is possible
fifth
element beyond the other four,
being an element.
not cold,existence.is
someone may think this essence would be temperate, not warm, not moist or dry, but this is not the nature of its For there is nothing which exists in this temperature by which itthat;
alienated altogether from the other elements
but
all
quintessences have aof gold corre;
nature corresponding with the elements.
The quintessence;
sponds with
fire
;
that of theair.
Moon
with water
that of Saturn with earth
and that of Mercury with
Now
the fact that the quintessence cures
all
diseases does not arise fromits
temperature, but from an innate property, namely,purity, by which, after a wonderful manner, purity,it
great cleanliness and
alters thefilm,
bodyit
into
its
ownfor
andis
entirely
changes
it.
For as a spot or
by which
was formerlylife
blinded,
removed from the
eye, so also the quintessence purifies the
man.
All natures are not necessarily of
one and the same essence one with
the other.
Nor do those which
are fiery on that account manifest the;
same
operations by reason of their complexion
as, for instance, if
anyone shouldhe would bea differenceyet
think that the quintessence of Anacardus should have a like and identicaloperation with the quintessence of gold, because both arefiery,
greatly misled, since the predestination and the dispositionof properties.
makethe
For as every animal contains within
itself
life-spirit,
24the
The Hermetic and Alchemical Writings of Paracelsus.samevirtue does not exist in each, simply because theydiffersall
consist of flesh
and blood, but one
from another, as
in taste or in virtue,its
the quintessence, which does not acquire
virtue
so is it with from the elements by ain
simple intellectual process, but from a property existing
the elements, asit
we
lay
down
in
our book on the Generation of Things.sweet, sharp, stupefactive, andit
Thence
happens
that
some quintessences arebitter,
styptic, others narcotic, others attractive, others
again somniferous,
the body to youth, others to preserve
in health,
some able to renew some purgative, others
causing constipation, and so on.they are not exhausted here,physicians.
Their virtues
top related