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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