Hermetic and Alchemical Writings (Coelum Philosophorum, Aurora of the Philosophers, Concerning the Nature of Things, ...)

The virtues or chief arcana of Bloodstone are for bloody ulcers, resolved menstrua, premature profluvia of the matrix, lax dysentery, diarrhoea. Preparation for Bloody Ulcers. I^ giij. of Bloodstone, and giij. each of hitum Lephanteum (that is, clay from which small cucurbits are made), and of Bolus Armenus. Make a bolus with traganth dissolved in vinegar : Reduce by the fourth grade of reverberation ; then extract the alkali. In the case of wounds, of lupus, and of herpata, bloodstone proves extremely beneficial. It binds the veins so that the flow of blood ceases. Let it be sprinkled upon the parts. Preparation of Bloodstone for Menstrua. I^ Of Bloodstone, §iiij. Of Mastic dissolved, §x. Of Carabe, ^jss. Make a mixture with a decoction of water of alum ; reduce by ablution. The flow of menstrua should be checked when it causes pallor in the face. The use of this preparation is safe, and effects a complete cure. After decoction for seven hours lute is produced from bloodstone, out of which trochisks are made for menstrua. The Preparation for Immature Menstrua is as follows : — I^ Of Bloodstone, gj. Of Oil of Nutmeg \ Of Oil of Grains of Actis \ giij. Of Petroleum j

Reduce into a composition. The dose is 3j. It ought to be administered with water of roses, decocted with roots of plantain, or with water of plantain. Bloodstone stops profluvium sine torsura. But if there are gripings, it is the generation of the stone. Preparation for Loose Dysentery. I^ Of Bloodstone ] Of Red Corals [ v.ss. each. Of Spodium / Of Tanacetum, to the weight of all. Make trochisks with mucilage of the glue of botin. The dose is 5ss. Preparation for Diarrhcea. Vf Of Ice Alum \ Of Bloodstone \ equal quantities. Of Crocus of Mars j Make trochisks of gum arable dissolved in plantain water. The dose is from 5j. to 5J.SS. Water of plantain is to be extracted from the roots and herbs. The cornelian, if carried in the hand, stops blood, but not so bloodstone. Addition for Bloody Ulcers. IV Of Prepared Bloodstone, 5ss. (al. 3j.) Of Oak Apples, 9ss. Of Seraphinus, 9j.ss. Of Oil of Kerua (Keyri) from Violets, sufficient for incorporation. Let an unguent be made. In cases of acute ulcers, add in place of Oil of Keyri a proportion of the Liquor of Mumia, as in the case of herpeta, and in eating and cancerous ulcers.

Addition for Menstrua. IV Of Bloodstone, Sj. Of Long Pepper \ Of Nutmeg j ^^""^ ^^s. Of Cinder of Frogs' Follicles, giiij. Make trochisks with Mint Water. The dose if from 9ss. even to Bj.ss. Addition for Dysentery. Let the prepared Bloodstone be given in red wine. Therein let iron be extinguished or let it be given with Tyriaca. Addition for Diarrhcea. IV Of the said Bloodstone, 5iij. Of Liquefied Mumia, to the weight of all. Mix. The dose is from 5iij. to iij. or iiij.

By Saxifrage understand any stone which removes growths like tartars, mosses, sand, frost, and hail. Saxifrage is properly a pale crystal, called also Citrine Stone or Citrinole Stone. Citrine Stone stands between crystal and yellow beryl. Let the liquor be produced after the mode of an alkali. The dose is 3ss. in good First Preparation for Sand, Moss, Frost, Hail. IV Of Saxifrage, gj. Of Fused Salt, 5J. 2IO The Hermetic mid Alchemical Writings of Paracelsus. Reduce S.S.S. at a fire of reverberation through the fourth grade, from the setting of the sun till morning. Reduce into alcali. The dose is 3ss. in white wine. Take of the said Saxifrage 3j. Reduce it by itself to the fourth grade of reverberation. Also take : — I^ Of Reverberated Saxifrage, 5j. Of Cinder of the root of larger Radish, 5j. Of Alkali of the roots of Petroselinon, 9j. Make a mixture by itself. The dose is from 9j. to 9iij. or iiij. First Addition. I?i Of the said Saxifrage, 5j- Of Millet of the Sun, 5ij. Of White Wine, §x. The dose is from giiij. to vj. IJi Of the Saxifrage, 5j-ss. Of Seed of Parsley Of Seed of Parsley )

Of Rocket i ^^^'^Sj. Of Clarified aqtia mulsa, gx. The dose is from Jii'j. to vj. or vij. It is necessary to continue this prescription as long as the tartarised urine issues.

The virtues of Arsenic are for ulcers, wounds, and other openings. Arsenic is a soot out of metals, and especially from lead, and it is realgar or fulgurr (or soot) out of metals. The First Preparation is the Reduction of Arsenic into Mumia. During the preparation the venom must be removed. Nothing cures ulcers and wounds more perfectly than prepared arsenic. It also cures Syrones and all ulcers, gangrenes, and fistulas. The arsenic from lead is the best. Next, that which exudes from iron and resembles copper. The Second Preparation of Arsenic is the Reduction of Arsenic into Balm. The Third is the Reduction into Liquor. Arsenic has three preparations, into Mumia, Balsam, and Liquor. I^ Of White Arsenic, gvj. Of Fused Salt, ) . Of Colcothar, ) ^ Mix and reduce to the second grade of reverberation for three or four hours. Take out. It must be removed from the top five or six times, pounded, and again prepared as above. This must be repeated five or six times. Preparations in Alchemical Medicine. 2 1 1 Preparation of Balsam. ^ Of White Arsenic, gx. Of Talc, ^iiij. Of Live Calx, ^xv. hours. It is like glass and the venom sticks at the bottom of the calx. That vi^hich is removed from the top is to be pounded and placed in a glass vessel. Let it be set in a cellar, whereupon an oil or balsam will come forth.

Preparation of Liquor. I^ Of Crude or White Arsenic, Ib.ss. Of Saltnitre, Ib.j. Of SalgemmcE, gss. Pound. Reduce in an open reverberatory for twenty- four hours. If these being united are placed over a fire of reverberation, the Arsenic glows fcr three hours ; afterwards it liquefies. In this condition it is poured into water, and coagulated after the manner of an alkali. Addition for Balsam. I?. Of the said Balsam, 5iij. Of Oil of Yolk of Eggs, 5x. Of Distilled Turpentine, 5j. Mix. Like Mumia, the balsam is to be applied for the space of twelve hours. Addition for Liquor. 'S^ Of the said Liquor, 5xv. Of Skins of Pomegranate, 5vj. Of the Bark of the Frankincense Tree, 5ij. Of Mucilage of Botin, to the weight of all. Mix.

Orpiment is a Yellow Minera like gold. The virtues of Orpiment obtain in fistulas, cancers, and eating ulcers. Preparation for Fistula. I}> Of Orpiment, ^. Of Calcined Tartar, Jiij. Arrange in alternate layers. Reduce by fourth grade of reverberation for a day and night, that is, for twenty-four hours. It melts when thus decocted. Let it be removed again, pounded, and poured into water, whereupon a white powder will settle at the bottom, which is the prepared Orpiment. If it be put into a glass, an oil results, which must be injected into the fistula, or it may be applied by means of a rag. But let ulcers be sprinkled with the powder. Preparation for Cancer. I^ Of Orpiment, §v. Of Fuligo, §ss. Of Sal Ammoniac, giij. Reduce by the fourth grade of reverberation a day and a night. Reduce into alcali. Alcali is the chief arcanum for cancer. Preparation for Esthiomenis. I^ Of Orpiment, §iij. Of Calcined Alum, gvj. Reduce by the fire as above with extraction of alcali. Addition for Fistulas. 1$! Of the said prepared Orpiment, 5ss. Of Resin of Pine, §j. Of Wax, to the weight of all. Make into a cerotum. It is to be applied for fistulas.

Addition for Cancer. I^ Of prepared Orpiment, 5v. Of Cinders of Pigeons' Dung \ Of Oil of Yolk of Eggs 1 'l-^- ^°' unguent. This is used for cancer. Addition for Eating Ulcers. I^ Of Orpiment, 5v. Of Liquor of Mumia, 5ij. Of Oil of Roses, gj.ss. Of Mucilage of the Seed of Fleawort, to the weight of all. Make an unguent or cataplasm. Should the sick person complain of heat, the ulcer must be anointed with oil of camphor previous to application of the remedy.

The virtues of Sulphur apply in cases of very acute imposthumes and asthma ; they serve to maintain health. Imposthumes include pleurisy, pest, and the like. The Following is the Preparation for Extremely Acute Ulcers. Iji Of Live Sulphur, Ib.j. Make a fine powder ; reduce by sublimation. As soon as it has been sublimated, make an addition again, and sublimate thrice as above. Live Sulphur coheres in fragments, and is not yet dissolved. Preparations in Alchemical Medicine. I}> Of Fused Sulphur, Ib.j. Of Shavings of Red Sandal '\ Of Cypress Shavings \ each to the weight of the Sulphur. Of Pine Shavings ] Arrange in layers. Reduce by fire of reverberation, finally into alcali. I^ Of this Alkali, Jx. Of Myrrh, Jv. Sublimate. Preparation to Conserve Health. I^ Of Sulphur, giiij. Of Oil of Juniper Seeds, sufficient for incorporation. Sublime by a very slow fire. Addition for Very Acute Imposthumes. IJi Of this prepared Sulphur, Jss. Of Oil of Nutmeg, 5j. Of prepared Aqua Veronica, to the weight of all. Addition for Asthma. % Of the said Sulphur, §ss. Of corrected Thebanus, 5iij. Of Tyriaca, q.s. The dose is from 3j. to two or three. Addition for Conservation of Health. Of the said Sulphur, §ss.

Of Red Myrrh ) , j ^• . „ } ^ss. each and ay Of Oriental Crocus j "^ Of Aloepaticus, to the weight of all. Concerning Gems, Transparent and Otherwise ; of Corals, the Magnet, THE Crystal, Rubies, Garnets, Sapphires, Emeralds, Hyacinths, &c. Every Stone possessed of Medical Virtues is a Gem.

The virtues of Coral are for menstruum and profluvium ; poison taken internally ; thunderings or rumbling of the stomach ; charms, if any be enchanted ; obsession, if any be mad ; nervousness, if any be timorous ; melancholy, for those who appear wise in their own eyes but are foolish. The virtue and the substance is one and the same. Virtue is a thing by itself. Coral simples restrict urine and evacuation, and after a long time the menstrua. When prepared their operation is sudden and safe. Preparation of Corals to Restrain Menstruum and Profluvium. 1^ Of Corals, Jss. Of Oil of Myrtles, 5j. (al. gss.) Of Olibanum, Jj ss. Of Fused Salt, gij. Make a mixture ; reduce by calcination through the fourth grade of reverberation for twelve hours or more ; afterwards reduce by ablution with water of plantain. Corals restrict urine but not menstruum. Preparation of Corals against Internal Poisoning. ^^ Of Corals, thoroughly pounded, §ij. Of Waters of Ligusticum, Ib.ss. Of Sal Gemmse ) Of White Vitriol j ^^'^^ ^'J" Reduce by digestion in the second grade of fire for a month ; take out the red and coagulate. For poisons the medicine must be without a body ; for poison is also without a body. The red which settles at the bottom is a good remedy against poison.

Preparation for Rumblings in the Stomach. li Of Corals, 5vi. Of Roman Cummin > each 5iii. Of Beans ) Of prepared Alum to the weight of each. Mix these. Reduce by digestion with Ib.ss. of desiccated alcool ; desiccate. It becomes yellow alt over. This preparation of corals ought to be used for diacymimiim. The colour becomes red when the corals have been prepared. Separate and desiccate. Preparation of Corals against Charms, Obsession, Nervousness, AND Melancholy. ^ Of Corals, ^iij. Of Glue of Oak, 5iiij. Of St. John's Wort, ^iiij. Of Storax Calamita \ Of Laudanum \ each 5j.ss. Of distilled wine add Ib.ij. Reduce by decoction in a closed alembic for a day and a night. Distil and pour over again as above. Corals, if prepared in this manner, become red and exceedingly hard. Consequently, they must first be pounded. Addition for Menstruum. B" Of prepared Corals, 5j.ss. c\c -D\ ^ • \ ^'^'^^ yj-ss. Of Plantam ) ^ Of Nutmeg ' "^"'^ ^^^- Make a powder. The dose is 3j. in a tempered e.g^. When salt is injected into the ^%^, it must also be eaten, otherwise it does no good. Addition for Corals against Poison. li Of prepared Corals, 9 v.

Of Root of Larger Lapathius, to the weight of all. Of Alcool of desiccated Wine, Ib.ss. Reduce by digestion for a week. The dose is from gr.xv. to 9ij. One who has drunk poison should have administered to him 5ij. of water of bullace or of roses. Let it be repeated several times, so as to produce perspiration, until the evil be felt no longer. Addition for Rumblings. li Of the said Corals, 5y- Of Species of Diacymini, 3iiij. Of prepared Blood of the Goat, to the weight of all. Make a physical powder with Saccharum ; the dose acts as a sedative. The Goat of the Spagyrists is the castrated young of a coney. It must be fed with aperient herbs, then it is good. Addition for the other three species. I}i Of the said prepared Coral, 5viiij- Of Masterwort, 5j. Of Angelica, 5v. Of Glue of Oak, gj.ss. Mix with water of St. John's Wort : the dose is from Jss. to 5vj. This is the best medicament at the commencement of tympanis.

It has a virtue for wounds and ulcers cumflaxis et ramentis. Preparation for the above. Vf Of the Magnet, 3J. Of Calx of Eggs, 5ij. Make S.S.S. in the fourth grade of the fire of reverberation for a day and a night. Remove the calx of eggs. Another Preparation. B. Of Magnet, 5j. Of Calx of Eggs, gvj. Set in layers in a crucible. Place in a fire of reverberation a day and a night. Extract, and it will be prepared. Otherwise, if not prepared by pounding, it misses its true extractive efficacy. But if previously prepared, then pounded and mixed, the oppodeltoch has an excellent effect. Addition for Wounds cum Flaxis et Ramentis. I^ Of the Magnet, ^ss. Of Carabe, gij. Make a subtle powder with Ib.ss. of the plaster oppodeltoch or plaster of apostolico. Reduce to a wine by shaking. This plaster when applied extracts splinters of bone, and bullets received from guns, out of ulcers and other wounds. If the magnet be pounded in unprepared condition, it loses its efficacy, but if you pound and mingle with apostolico, it extracts by itself. Unprepared it effects nothing.

The crystal has the property of producing an abundance of milk if administered internally to women. Preparation of Gems by Diaphanitas. The preparation of gems is fourfold. First, by reverberation. Secondly, by calcination. Thirdly, by elevation, and in the fourth place by means of distillation. A woman requires over Ib.j. of crystal before she experiences an increase of milk. Accordingly prepared crystal is necessary. Reverberation of Crystal, 'Bf. Of Crystal, Ib.j. Of Water of Entali, lb ij. Make a mixture by imbibition. Reduce by reverberation for twenty-four hours. Thus there is left from Ib.j. a verto (that is, a kind of weight). Dose Sij. B^ Of Crystal, ^iiij. Of Colophony \ ^ij. each. Of Sulphur ) Reduce in an athanor. The dose is 5j. An athanor is a furnace in which things are burnt. Elevation of Crystal. R Of Crystal, gj. Of Sal Ammoniac, giij. Reduce in a sublimatory to powder. The sublimation is to be performed five or six times and the crystal is always to be removed. R Of the said elevated Crystal, §ss. Of common distilled Water, Siiij. Reduce to an alkali. Dose 5ss. Distillation of Crystal. I^ Of elevated Crystal, gj. Of Water of Nitre, and i

Of Alumen without distillation j 3'J- ^^ch. Reduce into digestion for three or four days ; then distil ; coagulate that which is distilled, and dissolve the coagulate. Coagulation must take place over a slow and small fire. This coagulate, if placed in a cellar, passes into water, which is the last preparation of the crystal. The dose is 3j. With all other valuable gems the preparation is as with the crystal. The chief virtue of rubies is for dysentery. The dose is §j. if crude, but if reverberated then the dose is 5ij' After calcination the dose is 5j- After elevation, 3ss. After distillation, 3j. Also garnets, thus distilled, constitute a most powerful salve for spots of the eyes. Emeralds, if prepared by means of distillation, are beneficial to those with bloodshot eyes. Sapphires, being prepared to the third or fourth preparation, remove trembling of the heart if prepared into distillation. The dose is gr.v. Sapphires dispel synthena and palpitation. The case is the same with the other gems. Bartholemew, the Englishman, has written voluminously concerning gems and precious stones. Additions for the Generation of the Milk of Crystals. I^ Of the said Crystal prepared, 5ij. Of Spermaceti ) ..... ,

'^ \ 3uii. and ss. Of Seed of Lettuce j Make a powder with administration of water of almonds. Addition of Garnets for Trembling of the Heart and Bloodshot Eyes. '2f Of Garnets, gss. Of Aloe Epaticus, 5iii. Of Prepared Sulphur, 5j.ss. Mix with clarified Zuccarum. The dose is from 5ij. to 5ij. This medicine must be diligently administered and continued for five days, although the trembling of the heart may disappear previously. Addition of Sapphire. % Of Sapphire, 5iy- Of Dissoved Amber, 5j-ss. Of Storax Calamita, 9j. Make a mixture. The dose is from 3j. even to 3j.ss. The Emerald strengthens women in labour, and is the sovereign arcanum for their ailments if prepared by distillation, as crystal. I^ Of the said Emerald prepared, 9j. Of Liquor of Melissa, 5jOf Southernwood, 5U* Mix. The dose is from three to six drops. Addition for Prepared Jacinth. ^ Of Prepared Jacinth, 3j.ss. Of Laudanum, that is, gum, 3j.ss. Mix. This is a chief arcanum for fevers arising from putrefaction of air or of water. Should fevers of this kind be usual with any persons, let them drink, every new moon, four or five drops ; thus they will be safe from being attacked a second time, and will be absolutely secure during the new moon.

Sal Gemm^, Sal Entali, Sal Peregrixorum, Aluminous Salt, Sal Alcali, Sal Nitri, Sal Anatron, Sal TERRiE, Salt from Vitriol. All Salts are from the element of water, as also are all alums.

The virtues of Vitriol obtain in falling sickness, suffocations of the Matrix, Siphita Stricta, or Noctambulones, Gutta, and Obesity. The varieties of falling sickness are Analentia, Catalentia, Epilenlia, etc. The administraiion of Vitriol is the same in all. "Bf. Of cuprine Vitriol, ilb. Reduce by separation from the phlegmatic part. Reduce the said phlegmatic part over its colcothar. Distil. Reiterate in the fourth grade of fire. The dose is from 3ss. to 9j. before and after the paroxysm. If the disease arises from the element of Vitriol, it is cured by Vitriol. The disease of falling sickness is occasioned by salt of Vitriol. The medicine is to be administered during the paroxysm and on the day when it is expected. Epilepsy is a mineral disease ; its cure is also mineral, that is, by the salts of Vitriol, and by the spirits before and after the paroxysm. Before the paroxysm the body is in great agitation ; after the paroxysm the patients sleep. The medicine should be given after the sleep, while the body is still under the excitement thereof. When the body is healthy it should not be administered. Preparation of Vitriol for Suffocation of the Matrix. I?> Of Vitriol, purged from Phlegma and Colcothar, Jij.

Of Pennywort, giij. Of Alcool of Wine, 3ss. Reduce by distillation. The dose is from 9ss. to 9j. This is the most efficacious medicine for the complaint in question. Preparation for Gutta and Siphita Stricta. In Gutta— Vf. Of the said prepared Vitriol, jij. Of Alcool of Wine, %\y Of Jamen Alum, gss. Reduce into liquids by the fourth grade of fire ; applied externally, the dose is 5ss. Applied internally, the dose is from six to nine grains. Jamen alum is white, like that of Crete, and sweetish. The outside application is on the place of the Syntheoma, and this is where the disease begins, that is, in pulsu, which is the Syntheoma thereof. But if the patient still walks, the medicament is then to be bound about the pulse of the wrist and the neck. For siphita parva castigation is an effectual medicine, but it is of no use for siphita stricta. In gutta the medicament should be placed on the tip of the tongue. The paralysis being arrested, apply to mouth and tongue. It is the best medicament for the complaint. I^ Of the said Vitriol, 5j. Of the Viscous Liquor of the Oak with Orisons, each 9ss. and gran. iij.

Mix. The Syntheoma of Caducus is in the nape of the neck. In the case of young persons to anoint the nape of the neck with castor oil after the paroxysm is an excellent method. Addition in Siphita Stricta. It Of the said prepared Vitriol, 5j. Of Seed of St, John's Wort, gss. Of Amber, gr.vj. Mix. Seed of St John's Wort takes away Siphita Stricta. Addition in Suffocation of the Matrix. Bf. Of the said Liquor of Vitriol, gr.vij. Of Grains of Actis, 5j- Of Alcool of Wine, to the weight of both. Make into a composition. Unless the spot is on the umbilicus let it be applied thereto. Should there be suffocation attended with vomiting, the medicaments previously mentioned are to be taken internally. The most important preparation of vitriol is to separate it from colcothar. Then add an equal quantity of alcool of wine. This done, place burnt bread (namely, bread made ex furfure scalino, which is dried so that it can be pounded in a mortar) in liquor of- vitriol. Next set it for a month in horse-dung. Then prepare alcool, by means of a bath of the first grade, from vitriol. If the vitriol has lost its acetivity, its strength is gone.

There are external species, as scotomia and spots of the eyes. The virtues of White Vitriol obtain in affections of the external parts of the eyes, and in Neutha. Sometimes a cuticle covers the eyes or the ears of children at their birth. Neutha are pellicles growing anywhere from time of birth, as on the face, on the mouth, the eyes, ears, etc. White vitriol is a great cure in such cases, and also for exterior complaints of the eyes. Preparation for External Diseases of the Eyes. I^ Of White Vitriol, 5V. Of Oil of Siligo, 5ss. Of Oil of Camphor, S'jPutrefy for a month by means of horse-dung, and distil by descension. Oil is produced out of Siligo. The Siligo is placed on a red hot iron plate, when it becomes encircled by a kind of grease, which is the oil in question. If, after birth, a pellicle covers the neighbourhood of the eyes, it must be most carefully treated with water of eyebright, of roses, or of fennel. Preparation of Vitriol in Neutha. I^ Of White Vitriol, 3j. Of Oil of Tartar, 5vi. Of Laterine Oil, 5v. Distil together. Neutha (Teutha) should never be cauterized. Addition in External Complaints of the Eyes. I^ Of prepared Vitriol, 9j.

Of Liquor of Eyebright, 3ij. Of Red Poppy, 5j. Make an eye salve. The virtues of Rock Alum obtain in open ulcers, scab, itch, eating ulcers, putrid, lascivious, and humid ulcers. First Preparation. ^ Of Rock Alum, Ib.ij. Of White Vinegar, Ib.ss. Of Burnt Salt, one verto. Mix till it passes from ebullition to coagulation. Then distil. If open (cavernous) ulcers are washed with this water, the result is wonderful. If they are not thus cured nothing else will avail. Another Preparation. I^ White (? Alum), Ib.x. Of the Juice of Chelidony Of the Juice of Plantain Of Pellitory, Ib.ss. Distil. Take of this water Ib.j., and of common water Ib.x. Make a lixivium. Foment warm in the case of alopecia, tinea, and ulcers. The virtues of Alumen Plumosum obtain in paralysis, lethargy, and benumbed limbs. Preparation for Paralysis. I^ Of Alumen Plumosum, §vi. Of resolved Coleothar, ^iiij.ss. Of Sal Ammoniac, 5iiij. Resolve. Alumen Plumosum confers strength imperceptibly. Hence it is the best medicament for paralysis. Addition for Lethargy and Benumbed Limbs. 15. Of the said prepared Alum, §j. Of Dragon's Blood, giij. Of Liquor of Mummy, 5vij. Make an unguent. The seat of the disease is in the occiput and in the nape of the neck.

The virtues of Entali are in profluvium and haemorrhoids. Preparation. I^ Of common Tartar, «.. ^ ,. 1 each 5ii. Of Entali, ) ^^ Reduce by reverberation to the second grade, and afterwards into alkali. In profluvium the seat is in the umbilicus ; in hsemorrhoids it is in the "Bf. Of the said prepared Entali, 5j- Of burnt Bolus, 5"]- Of corrected Hematite, 5j-ss. Addition in Haemorrhoids. "Sf Of the said prepared Entali, '^\\y Of prepared Corals, 9iiij. Of Oil of Nutmeg, as required.

Anachthron is a salt growing in rocks, and is like a moss in appearance. When the said moss is decocted a salt results, that is, glass gall. Its virtues obtain in fistulas, cincilla or cintilla (diarrhoea), and scropulas. Cintilla is from the diaphragm, and it is cured by pure anatron. IJi Of Anatron, gvj. (al. Sj.) Of Bean Ashes, Jij. Reduce by the fourth grade of reverberation for twelve hours; extract the alkali. Anathron with deer grease is good for cincilla. Anathron possesses a volatile Mercury, which must be corrected. It is then an addition in fistulas, cincillas, and scrofulas. IJi Of the said Anatron, ^U- Of crude Butter, 5iiijOf the Fat of Marmots, giij. Make an unguent. The said unguent is the best for fistulas, cintillas, and scrofulas. Sal Gemmae is called Sal Granatum by the Spagyrists and Sal Lucidum. It is a laxative of intense salt, i.e., of cholera, and is like colocinthis. It cures jaundice, yellow dropsy, and sufferings arising from corrupt blood. Preparation in Dropsy and Jaundice. !{■ Sal Gemmas Of Tithymal, i.e , Esula Major (al. Minor) Of Gum of Cherries, to the weight of both. Make a bolus. Reduce by the third grade of reverberation for two hours ; extract the alkali. The dose is from eight to twelve grains.

You may use it in place of diagridium, and add trochisks of alhandal. "^ Of Sal Gemmse, 3ss. Of Rebotium (i.e. true Mumia), ) , „.... ^ ' } each 3nij. Of Liquor of Centaury, ) Make a compost. The dose is from four or five to ten or twelve grains Preparation in other Diseases. I^ Of the said Sal Gemmae, 3j. Of the Juice of Cataputia, §ij. Of Ground Flour, to the weight of all. Make a roasted loaf. The dose is from 5j to 5ij.

The virtues of Sal Peregrinorum obtain in fortifying the digestion, also against infection of the air, and against future imposthumes. B, Of Burnt Salt Nitre, j ^^^^ ^._ Of Sal Gemmae, j Of Mace, ( each 9j. Make a powder. The dose is three grains in the morning. It prevails against seasickness, and confers long life on old persons. 2 24 Th' Hermetic and Alchemical Writitigs of Paracelsus. Preparation of Sal Peregrinorum. R Of the said Salt, §iij. Of dried Alcool of Wine, Ib.ss. Extract the alkali. 15. Of the said Alkali, 5j. Of the Liquor of Juniper Seeds, one kist. Make a compost. The dose is one grain.

Sal Nitri obtains in pleurisy and open ulcers. Preparation in Pleurisy. R Of Sal Nitri, Ib.ss. Of Crude Tartar, Ib.j. Distil in sextum alembicum. The dose is from 3j. to 3j.ss. in spring water or good wine, in the morning, at evening, and at midnight. Administer often. It purges through the urine. Preparation in open Ulcers. 15. Of Alumen, Of Nitre, ' ^^'^^ '''■^^- Of Spring Water, Ib.ij. Addition against Pleurisy. R Of the said Nitre, 9ij. Of Aqua Regis, 3ss. Of dried Alcool of Wine, 5v. Mix. The dose is 5ss. or 5i.ss. Addition for open Wounds. R Of Plantain Water, \ Of Chelidony, \ each Ib.j.ss. Of Oak Leaves, ) Use for ulcers of the legs.

Concerning Gold, Silver, Tin, Copper, Iron, Lead, Mercury.

The virtues of Gold obtain in Paralysis, Synthena, Fevers, Palpitation of the Heart, complaints of the Matrix, Ethica, Peri-pneumonia, and in acute diseases generally. Preparation for Paralysis, Palpitation, and Synthena. B" Of pure Gold, purged from its alloys, 5ij. Of the water of Sal Gemmas, §vj. Reduce into one by separation with alcool of wine. Then — I?i Of the Crocus, 5ij. Of corrected Alcool, 5vi. Mix. The dose is from three or four to six grains. Preparation in Fevers and Acute Maladies. I^ Of melted Leaves of Gold from the Water of Honey, 5j. Of Alcool of Wine, ^ij. Reduce by separation from the honey. The dose is from 9ss. to 3j. Preparation for Complaints of the Matrix, Ethica, and Peripneumonia. I^ Of Gold extinguished in Chelidony Water, 5xiij. Of Indian Myrobalani, ) u q • Of Chebuli, j ^^'^ •'■ Reduce to digestion for a week by separating the superfluous aquosit) . The dose is from 9 j. to 5j. Addition for Paralysis, Palpitation, and Synthena. ^ Of the said prepared Gold, 9j. Of Lavender Water, with corrected Alcool of Wine, and Spicula, each §i. Addition in Fevers and Acute Stages. I^ Of the said prepared Gold, 9iiij.

Of the juice of Centaury, \ Of the juice of Sage, ) SU- Dose, from 9ss. to 9i.ss. Addition in Complaints of the Matrix, Ethica, and Peripneumonia. I^ Of the Oil of Nutmeg, ^ss. Of the Oil of Cloves, 5j. Of the said prepared Gold, 9j. Dose, from 9ss. to 9j. Process for Water of Sal Gemm^. I}i Of Sal GemrtiEe, Ib.ss. Of Rain Water, Ib.j. Distil by retort till the whole substance of the salt is perfected. Purgation of Gold. ^ Of Gold, §ss. Of Antimon)'-, 3ij- or giij. Melt into a regulus. By this means the antimony takes up the impure part, and the gold remains at the bottom.

The virtues of Silver obtain in complaints of the cerebrum, the spleen, the liver, and in the retention of the profluvium. Preparation in Complaints of the Cerebrum, Spleen, and Liver, '^ Of Laminated Silver, 5iij. Of Sal Gemmse, 5vi. Arrange in layers. Reduce to the fourth grade of reverberation for twentyfour hours, and extract the alkali. The said alkali is placed for three or four days in sublimated wine, when the silver becomes like the wine itself. Let stand. Evaporate The alkali sinks to the bottom, and, being received into a glass, liquefies in a cold place. The dose is from five or six to twelve grains. Preparation in Profluvium. IJi Of filings of Silver, 3j. Reduce into calx by means of Aqua Regis. I?> Of the said Calx, 5ij. Of crude Tartar, 5iiij. Reduce to the fourth grade of reverberation with extraction of the alkali. Process for Aqua Regis. I?! Of Alumen, "j Of Vitriol, ( Ib.ss. Of Nitre, ) Distil into sweet water. Method of the Extraction of Alkali. i5< Of the said Silver, as required. Of Water of Chelidony, j ^^'^^ '^'^• Reduce as above. The dose is from 3j. to 9j.ss. If the red flows forth with the profluvium it is a sign that it is going to be restrained. 5j. of the said water should then be taken.

Preparation of Silver for all the above Complaints. I^ Of Laminated Silver, §j. Of Purged Sulphur, giiij. Of Pine Resin, ^ij. Make a bolus, set alight, and reduce to preparation with spring water. The dose is from 9j. to 9j.ss. When thus prepared it is good in all the cases, but the first is more efficacious. . ;

The virtues of Tin obtain in jaundice, asclitis, and worms. "Bf. Of Calcined Tin, Ib.j. Of Bean Ashes, Ib.ss. Reduce into Litharge by a fire of reverberation. I^ Of the said Litharge, gx. Of Alcool of Wine, Ib.ss. After resolution reduce into Alkali. The dose is from six to ten or twelve I^ Of purged Tin, Jj. Of Filings of Cinetus, to the weight of all. Reduce into calx by reverberation for twenty-four hours. Then I^ Of the said Calcined Matter, Ib.j. Of Alcool of Wine, Ib.j.ss. Reduce into alkali. The dose is from 5j to 5J'Ss. Preparation for Worms. li Of Tin, giij. Of Common Salt, giiij. Of Asphalt, 5j. Make into a powder by burning. The dose is from 5ss. to 5iij. Addition in Jaundice. Vf Of the said prepared Tin, 3iiij. Of Alipta Muscata, 3j. Of Bdellium, 3ij. The dose is from 3j. to_3ij.ss. Addition in Asclitis. I^ Of the said prepared Tin, 5ss. Of Dragon's Blood, 3ij. Of Liquor of Tapsus, jj. Mix. The dose is Jss. Addition for Worms. I^ Of the said prepared Tin, 5j. /->r r>i 4. • A • each 3vi. Make into a powder. The dose is from Jj. to jj.ss.

The virtues of Copper obtain in ulcers, wounds, worms, and ulcers of 15. Of Copper, Ib.j. Of Immature Botrum, Ib.v. Of Vinegar, Ib.j. Of Sal Ammoniac, ^ss. Digest for a month in a closed vessel, afterwards reduce by ablution, and convert into a salt of alkali, i.e., verdigris in ulcers (sic). Preparation for Wounds. I$i Of Copper, Ib.ss. Of Distilled Turpentine, Ib.j. Of Common Salt, 5j. Of Vitriol, 5ij. Mix in a closed glass vessel for three months. If plates of Copper are taken and thus prepared, the best Balsam results. Afterwards take 5j. of Flos .(Eris, and 5j. of common oil. Preparation for Worms. I^ Of Calcined Venus, 5j- Of Water of St. John's Wort, and of Centaury, each Svj. Of Plantain Water, \ Of Sour Wine, ) each ^iiij. Digest for seven or eight days. Reduce into Alkali. The dose is from 3j. to 3 iiij. or v. Preparations for Ulcers of the Mouth. B Of Venus, laminated or cemented, ^'j- Of Burnt White and Rock Alum, each 3vj. Of Distilled Vinegar, Ib.j. Extract the Alkali for a day and night. R Of the said Flos ^ris, 5j. Of Aggripine Ointment, %. Of Earth Worms, 3iij. Make an unguent.

Another Addition in Common Ulcers. R Of the said Flos ^ris, 5v. Of Alum Water, ^xv. Make a mixture after the manner of a lotion. Addition for Wounds. % Of the said prepared Flos j^ris, ,^j. Of Oil of Anise, 5iij. Of Oil of the Yolks of Eggs, 5 (imperfect quantity). Compose an oil, Another. R Of the said prepared Flos ^ris, 5ss. Of the Hepatic Aloe, SjOf Liquor Consolida, giiij. Addition for Worms. B Of the said Flos ^ris, 5j. Of Zuccarum Taberzet, ) r>f T • • T • ( ^^ch gij.ss. Of Liquorice Juice, ) Reduce to a powder. The dose is from 9ss. to 3j. Addition for Ulcers of the Mouth. 'Sf Of the said Prepared Flos, jj. Of Chelidony Water, 5"jOf Alum Water, Jj. Make a gargle or mouth wash.

Iron has styptic, constrictive, and drying qualities. Preparation for Styptic Quality. I?! Of Iron Filings, Ib.j. Of Common Salt, lb. v. Of Spring Water, sufficient for ii^corporation. Reduce for the space of a month, and afterwards reverberate into a powder. Incorporation is treatment with water till a pulp is formed. I}p Of Iron Filings, Ib.ss. Of Alum Water, Ib.j.ss. Of Distilled Vinegar, Ib.ss. Digest for a month. Reduce by ablution and afterwards by reverberation to % Of Iron Filings, Ib.ij. Of Water of Vitriol, Ib.ss. Digest for a month and reverberate into a powder. Styptic virtue is closing and drying to fistulas and cancers. Constrictive obtains in lienteria, dysentery, and diarrhoea. Exsiccative is for phlegmatic Addition for a Styptic. IJi Of the said Crocus, %). Of Burnt Bolus, ^iij. Of Sealed Earth, §v. Reduce to a powder. It is an incarnative for ulcers and wounds. If taken internally the dose is Jj. Addition for a Constrictive. I5i Of the said Crocus of Mars, 5j. Of Myrrh, 5ss. Of Oriental Crocus, 3j. Reduce to powder. The dose is from 3 ij. or iij. to iiij. Addition for an Exsiccative. iji Of the said Crocus, 5'ij- Of the Sap of Acacias, to the weight of all. Make an electuary.

Saturn has an incarnative virtue. Preparation. I^ Of Lead Ashes. Decoct with vinegar for three or four hours. This is the first preparation ; it cures wounds, and grows solid flesh. Ceruse is also made from lead if washed with water in the sun. Minium is decocted from cerussa in a kettle. All medicaments for wounds and ulcers should be prepared from metals.

Mercury has an incarnative and laxative virtue. Preparation as an Incarnative. R Of Prepared Mercury, powdered, §ij. Of Aqua Regalis, gx. Reduce by distillation in a bath several times a day, and convert into an oil. It is a most speedy incarnative for wounds and ulcers. It has two objections : it salivates and produces cerussa. Hence it is generally rejected and disliked. Otherwise it consolidates well and quickly. Preparation as a Laxative. R Of Mercury coagulated by the Albumen of Eggs, §j. Of Alum Water, gvi. Distil through ashes and make into a powder. The dose is from three to four or five grains. It is a potent purgative for diseases which originate from leprous humidity, such as paralysis, pustules, the varieties of gutta, and humid dropsy. Here ends the Book concerning Preparations in Alchemical Medicine.

By which the Four Diseases are cured, namely, Epilepsy, Dropsy, Small Pox,* and Gout. To abolish those errors which are usually committed by Philosophers, THE spirit is extracted out of vitriol by means of colcothar, which is useless and of no efficacy. That which they call a phlegm is the most noble of all spirits, and all virtues should be ascribed to it. But although the oil of colcothar is indeed of great efficacy in gravel and stone, as also in alopecia, yet it is of no use for the aforesaid diseases, to which, however, it is commonly applied. Hippocrates, with whom almost all others agree, hands down certain stages and symptoms, which supervening epilepsy and gout must be reckoned as incurable. But since they had no acquaintance whatever with the spirit of vitriol, let their opinions go to the winds. In the first place, the extraction of the spirit from vitriol must be effected by means of a powerful fire in an upright cucurbit, so that it may be driven into a fresh alembic, and, remaining in the athanor four days and nights, may be most skilfully passed through the reverberatory. And thus have you prepared this spirit of vitriol.

Afterwards colcothar must be distilled through a phial placed in the athanor for the space of three days over a very fierce fire of wood and coal, until there shall appear in the receiver, out of ilb. of colcothar, 3vj., which is tinctured with a scarlet colour. This having been accomplished, the alkali is to be extracted from the caput mortnum, and the same having been resolved four or five times, is to be then coagulated. Thus the three things which exist in vitriol shall be extracted and separated. Proceed as follows in an epileptic disease. After each paroxysm let Dj. be given to the sufferer. Let a dose of four grains of the oil of colcothar be * The term fiitstn^n also signifies St. Anthony's Fire. administered morning and evening in peony water. This order is to be followed up to the fifteenth paroxysm. If the paroxysms become less frequent, half the dose is to be taken for the next thirty days. In gout a daily dose must be taken for a period of thirty days. Afterwards the afflicted part must be anointed with the spirit of vitriol till the pain is removed. If it be gout of long standing, add a fourth part of the liquor of mumia* to the said spjrit.

In dropsy half a scruple of the spirit of vitriol must be administered in liquor of Serapinus, the dose being repeated three or four times, according to the stage of the disease. In the absence of the liquor of Serapinus, the liquor of crude tar must be substituted. In the case of small pox observe this order and method. The whole seat of the disease and the part of the skin affected is to be anointed with the spirit of vitriol for nine days. But if the skin be ulcerated, let the oil of colcothar be applied in combination vi'ith its alkali, according to chirurgic method. The bandages are to be loosened after the sixth day. The regimen and diet must be adapted to the condition of the patient, for the whole circle of disease lies in medicine and not in diet. The medicine, therefore, must be administered sedulously. So are the four diseases here dealt with fundamentally and radically cured. An Addendum on Vitriol. Alchemy has produced many excellent arts for physicians, whereby admirable cures of various diseases are effected. For this reason, therefore, in the commencement of medicine, alchemical doctors did always labour that it might become the mother and parent of many advantages. These two faculties were long cultivated together as companions, until there arose the triflers and sophistic humourists, who mingled poison with medicine, and rendered it meretricious, which medicine will still continue to remain so long as the humourists survive. I preface this that you may pay more diligent attention to the point, by reason of its great medical utility. But this is to be passed pver. Wherever unskilful men rush into any art there they corrupt and defile everything, and out of a pearl make a fetid marsh. A like thing happens with regard to vitriol. At first the spirit of vitriol is taken, and is

*A Process for Mumia, opposed to the Errors of those who administer it for Poisons. — Many have laboured in experiments,, compositions^ and recipes, whereby they might draw forth the poison into the universe, yet have they accomplished nothing. For among all things, both in experiments and recipes, it is only Mumia which brings an immediate remedy against all kinds of poisons. The metijod of dealing with Mumia is as follows. In the first place, cause the Mumia to putrefy in olive oil, and that for four weeks. Then separate in a retort. To each pound which has proceeded from the separation add one drachm of Alexandrine musk, and of Alexandrine theriac six ounces. Lastly, dissolve the mixture in the Bath of Mary for a whole month. You will then have theriac of Mumia. As regards its administration to the sick, give at first one ounce in oil of almonds, by way of a drink. Next see that the poisoned individual takes to a bed wherein he can sweat well, and the medicine may take effect. By this method any animal or mineral poison is expelled. Moreover, such is the virtue of Mumia, that if it have been administered before the reception of the poison, the latter will work no harm. A single dose ( ^ ) taken in the morning will obviate the possibility of poisoning during the whole day. In cases of poisoned ulcers, plague, carbuncle, anthrax, and pleurisy, give Xj", and repeat the dose at the end of six hours, when, if the sufferer has survived to take the second quantity, his recovery is assured. Lastly, there are innumerable other diseases which by this theriac are completely and perfectly cured. — De Mumia Libeltits.

usually raised to the highest grade. By this exalted they cure epilepsy, whether it be of recent or long standing, in men and women of whatsoever condition. But here the unskilled workmen rushing in, and about to enter on a better way, have attempted to apply the virtues of vitriol to another purpose, and thus departing from the first method and arcanum, they have suffered it to expire, and then have sought oil in colcothar, which can in no wise be usefully done. For whatsoever is to take away epilepsy must have a subtle, sharp, and penetrating spirit. For therein consists the faculty of pervading the whole body, and passing over nothing. By such prevading or penetration the disease is attacked on its own ground, for it is certain and beyond all doubt that its seat, centre, or sphere cannot be known ; hence it is inferred by the physician that there is need of those remedies which penetrate the whole body. And this is thereason why the mercenary humourists cure none, but prostitute all their learning and profession. I therefore freely affirm that in that oil which these workmen have sought there is no penetrating spirit whatever. They supply, so to speak, a mere earthiness which does not penetrate far, but Where it falls there it remains. It is therefore to be regretted that, owing to their ignorance, the true process is prejudiced, and a false one is substituted.

For I am persuaded that the devil has devised these things in order that health may not be restored to the sick, and that the sect of the humourists may shortly come into still greater power. To return, however, to the beginning, and to the manner in which the spirit of vitriol was invented. They first distilled the humid spirit of vitriol by itself from colcothar, then they intensified its grade by distilling it and circulating it to the highest point, as the process teaches. In this manner, the water comes to be used for various external and internal diseases, as also for the falling sickness. Thus a marvellous cure is obtained. But in the extraction they were much more diligent, for they took the spirit of vitriol, corrected as above, and distilled it from colcothar eight or ten times over a very strong fire. Thus the dry spirits were completely mingled with the humid. They continued their work until the dry spirits departed, by reason of the uninterrupted and vehement extraction. Afterwards they graded each spirit, both the humid and the dry, received in a phial together, to their terminus. They regarded this medicine as of great efficacy against diseases, and were so successful therewith that they completely confounded the humourists. But there is added unto it a certain correction by the artists by means of sublimated wine, and therefore of greater penetrating power, but it has not attained a higher grade.

But I will communicate to you my process, which I recommend to all physicians, especially for epilepsy, which has its cure in vitriol alone. Wherefore charity towards our neighbour demands that we should take greater care in case of this disease. My process is that the spirit of wine be imbibed by vitriol, and afterwards distilled, as I have said, from dry and humid spirits. This done, I discovered that the following addition was very useful. Let the spirit of corrected tartar be mingled with the third part of vitriol, and let there be added the spirit of the theriacal water of lavender in the proportion of onefifth in respect of the vitriolated spirits. Then let it be administered to the sick person before the paroxysm, or several times in the day. This medicine possesses a signal efficacy against the said disease, so that it is not lawful to expect a better one from Nature. Accordingly, the first process was invented and retained by the ancients with the said correction. For thus the heart and the whole virtue of Nature is attained. But I hope that I shall not be reproved by all good persons who think of the terrible nature of this disease, which ought to move the stones to pity, for whether the vehemence and atrocity of that disease be so great or not, it would be permissible for any one to say, Cursed be all the physicians who, passing by the sick, give them no aid, like the priests and Levites in Jericho, who, deserting the wounded man, left him to be treated by the Samaritan !

For they were worthy of the fire of Gehenna, from which there is no redemption, and who will admit anything else than that all these physicians, without exception, look at the disease, and yet pass by the sufferer ? Who can say anything else but that they will be judged at the last day ? For scarcely would they spend one penny to secure a more certain foundation for the cure of this disease. Did they strive to imitate the Samaritan, God would not then judge them, but, in consideration of their faithfulness, would manifest to them all the secrets of Nature, whereby they might assist the sick, and, although the required properties did not exist in Nature, He would create them afresh. Wherefore I testify to you, men both of high and low degree, that all the doctors have shamefully strayed ; whatsoever the seducers Galen or Avicenna have concocted, they adhere to it, and weary themselves with lies. To such an extent are they obsessed by the devil that they cannot exercise charity towards their neighbours, and therefore make of themselves children of condemnation. First of all the Kingdom of God is to be sought, yet not with the Levite or the priest, but with the Samaritan.

If we are merciful, and follow the example of the Samaritan, God is with us, and He will immediately confer upon Nature a remedy not hitherto created. While men have levitical or sacerdotal dealings with the sick, God puts off the medicine, and keeps it to Himself. The sick flee to the Kingdom of God, but the physicians to the abyss of hell. The same place is prepared for both doctors and Levites. Therefore, open your eyes, there are two paths — one taken by the Levites, the other, which leads to heaven, along which the Samaritan proceeds. That vitriolated extraction is not only excellent for falling sickness, but in the same way for cognate diseases, as swoon and trance, also for constipation and internal imposthumes, etc., and for strangulation and precipitation of the matrix. But far other than the aforesaid virtues would be discovered by diligent inquiries. The devil, whom the false physicians serve, however, obsesses them, and he incites them, so that they cannot endure a lover of the truth. So there is an end to the health of the good. Further, it is to be known that the aforesaid recipes for making a humid spirit of vitriol cannot be more clearly described. An artist is required to understand it, but sordid cooks can by no means grasp a matter of so much moment. It is from artists, therefore, from alchemists, and from experimentalists, that you are to expect sufficient information on all points.

Similarly, we shall, by the same, be more fully instructed in the correction of the spirits of the wine. The doctors of the academies are so ignorant that they can scarcely distinguish between agaric and manna. The art and virtue of all vitriol consists in this, that the spirit of the vitriol should be properly extracted, raised to the highest grade, and by addition should be made potent to enter the penetralia where the centre, root, and seed of the disease can be found. For it is impossible to discover these places so exactly as those doctors assume when discoursing of their humours. The fundamental principle has not yet been discovered as to what makes the disease, or where it is situated, or what it is that throws a man into such a severe paroxysm. Therefore the whole operation must be committed to the arcanum alone which Nature has appointed for the disease. That arcanum will find out the disease just as the sun penetrates all the corners of this world. In short, whoever desires to act as a true physician should first of all study to be a Samaritan, not a priest or Levite. If he be a Samaritan all things of which there is need will be given him, nor will anything be concealed from him.

Of the Oil of Red Vitriol. You must know how a most blood- red and vinegar-like oil is prepared from colcothar by distillation in a retort after the alchemistical fashion. This oil the operators have regarded as more efficacious in the aforesaid diseases than the spirit itself, but erroneously. The process of preparation is well known, and need not be here described. The most important part consists in the manual work, in diligent inspection, and, finally, in suitable instruments. Also you should know concerning its virtues, that, in the first place, it is an acid matter, surpassing all acidity, so that there is nothing more acid. Next, it possesses a corrosive nature, whence it follows that it must be used with caution, as also not by itself, but diluted in such a manner as will be in harmony with the nature of the case. By reason of its acidity it is beneficial to a stomach which is free from cholera and ulcers, but not otherwise, for acidity is aggravating to ulcers. If cholera be present, a continual conflict ensues, even as between aquafortis and tartar. It will also conduce to health in the case of all fevers and loss of appetite, the same method being observed, for many virtues are ascribed to this oil, though few are confirmed by experience. Those, indeed, who have boasted of eff"ecting marvellous cures thereby, have been proved by use to have lied disgracefully. It is useful in stone and gravel, though I know no case which has been cured by it.

In all instances it effects something', but it does not get to the root of any disease. But with regard to surgery, understand concerning this oil that it creates severe pains, but, nevertheless, brings immediate health even in the most desperate diseases. In certain complaints it is better to distil the red oil of vitriol into a spirit, and thus a minimum quantity becomes sufficient to effect a cure. These things have been taught me by experience ; the other decoctions of vitriol are of no importance. The White and Green Oil of Vitriol. Out of raw vitriol there can be distilled, by descent, an oil, sometimes white and sometimes green, according to the conditions of the vitriol. The same calls for special praise. Because it is prepared out of crude vitriol, it therefore also contains the spirit of the same. It is excellent and advisable for internal diseases. The green oil is better if it be circulated and mingled with a commixture drawn from the spirit of vitriol. Let no one who possesses this despair that he has a certain and undoubted remedy for the falling sickness, and all its varieties. It should be brought to the highest grade, that it may be separated from its earthiness and its faeces by the bath of Mary, and afterwards by fire. Thus, in the bath of Mary the phlegm will be removed, the earthiness will be removed by fire, and the spirit of oil must be then collected alone that it may circulate by itself.

Afterwards you may take an addition of the spirit of wine, nor is there need that many things be added. It is taken in peony water before the commencement of the paroxysm. When the spirit of the oil has searched out the centre of the disease, the paroxysm abates, creating a certain vertigo at first, but soon after the patient subsides into gentle sleep, and experiences relief. Yet it is necessary all the same to persevere with the administration of the medicine.

THE ALCHEMIST OF NATURE.* Being the Spagyric Doctrine Concerning the Entity of Poison.

CONCERNING the nature and the essence of poison by which our bodies are affected, we would thus establish the foundation and the truth. It is agreed among all parties that our bodies stand in need of conservation, that is, a certain vehicle, by the aid of which they flourish and are nourished. Wheresoever this is wanting, there life itself departs. But this, however, is equally to be borne in mind, namely, that He who built up or created our bodies, the same, in like manner, procreated the foods thereof, and that with the same facility, though not indeed in an equal perfection. I wish the matter to be understood thus : We are endowed with a body which is devoid of poison. But that which we administer by way of nourishment to our body has poison combined therewith. Thus our body is created perfect, but not also the other. Hence, observe that the other animals and fruits are for us designed as food, and so, also, as poison. They are not in themselves either foods or poisons, but, as regards themselves, and inasmuch as they are creatures, they share their perfection equally with us. When they are taken by us as food they are thus poison to us. Thus a thing becomes poison to us which in itself is by no means a poison.

To consider the matter further, everything in itself is perfect, is made good in relation to itself, and according to its own law. But if we have regard to its external uses, it has been formed both good and bad. Understand this as follows : The ox which feeds on grass receives both health and poison, for the grass contains in itself both nourishment and medicament. In the grain itself there is no poison. Thus, also, whatever man eats or drinks is at the • Perhaps the chief utility of this treatise will be the illustration which it affords of the extremely wide sense io which the terms Alchemist and Alchemy were applied by Paracelsus. The little work itself is derived from that portion of the Paramirum which is entitled Textus ParentJiesis super Entia Quingue, and, in addition to the entity of poison, is concerned with the astral entity, the entity of seed, the entity of virtue and quality, the natural entity, and the spiritual entity. Finally, there is the entity of God. The whole constitutes a kind of general introduction to the body of exoteric medicine for which we are indebted to Paracelsus. It is to the several treatises dealing with these subjects that reference is intended in the fifth chapter.

same time both venomous and healthy. Take this statement in two ways, one concerning man himself, excluding the nature of animals and plants, the other concerning the assumption. To impress this more plainly on the mind— the one in man is the great nature, the other is the poison inserted into the nature ; and, in order that we may conclude this matter, remember that God has formed all things perfect, in so far as regards their utility to themselves, but imperfect to others. Herein rests the foundation of the. entity of poison. God, indeed, has appointed for man or for creatures no Alchemist for His own sake, but He has destined the Alchemist as one to whom we may betake ourselves if any of those things whereof we have need be imperfect. And He has done so for this purpose, that we may eat the poison which we take under the appearance and in place of healthful food, not as poison, but that we may separate and divide it from such healthful food. What we tell you about this Alchemist do you regard with the most careful attention, When therefore, anything, which is, in other respects, perfect, assumes at one time the form of poison and at another that of healthful sustenance, we say, proceeding with our subject, that God has appointed an Alchemist for him who eats and uses anything which, when taken, tends as much to destruction as to health ;

and this Alchemist is such an artist that he can only separate these two elements one from the other by banishing the poison to its own place, and by introducing the food into the body. In this way, as we have said above, we would have our fundam.ental principle understood and accepted by you. Take an illustration of a different kind. Whoever is a lord or prince is, so far as he himself goes, perfect, as a prince should be. But a prince cannot be without servants who shall minister to him in his princely character. Those servants too, are, so far as concerns themselves, perfect, but not as they stand related to the prince. To him they are as a poison, as a loss ; they receive pay from him. So understand the natural Alchemist. God has granted that science shall exist bountifully in him, as in a prince. He teaches him how to separate the poison from his ministrants and to accept the good among them. Here you will find the fundamental principle of our present subject, even though the illustration may not recommend itself to you at first. Its teaching is according to the doctrine of the wise man, where the whole is unfolded. The matter stands thus. Man must eat and drink. For the body of man, which is the temporary abode of his life, absolutely requires food and drink. Man, therefore, is compelled to take into him poison, diseases, and death itself, by means of his food and drink.

So then, this argument might be used against Him who endowed us with a body and then added food in order to slay us. Learn, however, that the Creator takes nothing away from the creature, but leaves to each his own perfection. And, although one thing is poison to one and another thing to another, the Creator is not to be accused or blamed for this.

But in this way you will track out the Creator. If all things are perfect in themselves, and this from the settled arrangement of the Creator, according to which one serves for the conservation of the other, as when the grass nourishes the cattle and the cattle nourish man ; and if thus the perfection of one thing be to another which partakes of it now an evil, now a benefit, and thus imperfect ; then we must assume that the Creator, for the sake of enlarging His creation, arranged matters so for this reason : He determined all things should be so created that in whatever is necessary for some other thing such virtue and efficacy should be latent, that by means thereof the poison should be separated frorti the good for the health of the body and supply of nutriment, and that this mutual arrangement should be preserved. For example : the peacock devours the snake, the liza,rd, and the newt. These creatures, so far as they themselves are concerned, are perfect and wholesome, but with reference to other animals, all those mentioned are mere poison, except in the case of the peacock. And hear the reason of this difference. Its Alchemist is so subtle that the Alchemist of no other animal can come up to him. He so thoroughly and purely separates the poison from the good that this diet is innoxious for the peacock. So is it true in other respects also that to every animal is assigned that particular food which is adapted for its preservation, and besides this a special Alchemist is given who separates the nutriment.

To the ostrich such an Alchemist is given who separates the iron, that is, the dung, from the nutriment, and it is not possible that this should be done for any other creature. To the salamander is given fire for food, or rather a body of fire. For this purpose it has an Alchemist appointed. The swine feeds on dung, although it is poison ; and for that reason it is extruded from the human body by the Alchemist of Nature. Nevertheless, it serves as aliment for the swine, since the Alchemist of swine is much more subtle than the Alchemist of man ; for the Alchemist of the swine separates that aliment from dung which the Alchemist of man cannot so segregate. On this account, too, the dung of swine is not eaten by any other animal. There is no other Alchemist more subtle, or who can separate aliment more cleverly, than the Alchemist of the swine. And so of others, which we advisedly omit, to make our discourse the shorter, it must be understood in like manner.

We have already said something about the Alchemist ; and you must believe him to be appointed by God solely for this reason, that he may separate from the good that which differs from it in the body when, by the divine arrangement, it takes something into itself for the support of life. Recur now to the data elsewhere supplied, namely, that there are five things which have power over man, and whereto man is subject. These are the Astral Entity, which we have dealt with, and next the Entity of Poison. Now even though a man may be in no way affected by the stars, still he is not equally safe and secure from the Entity of Poison, but there is reason to fear lest he may go wrong thereby. These we leave as we described them in the prefaces.* But in order that you may more easily embrace all, observe the initial principle, so that you may more clearly understand in what way the poison can or actually does hurt you. Since, then, we have within us an Alchemist placed by God the Creator in our body for this purpose, that he may separate the poison from the good, and that so we may suffer no harm, it is necessary that we should next discuss about this, namely, what is the principle and what the mode according to which all diseases issue from the Entity of Poison as well as from the other sources. In this disquisition we will pass over all that which brings no injury but some advantage to bodies, as we shall in due course make clear.

But first you must know that in this matter astronomers are deceived, for while pointing out the maladies of our body, they make the body fortunate and the body healthy. But if this be not the case, this one cause remains, that the remaining entities, of which there are still four, do injury to the body, and by no means the stars of themselves. Hence we rightly ridicule and explode their writings, wherein they make such lavish promises of health, and do not at the same time consider this, that there exist four other entities, of equal power with the stars. But we ought to have a game with them, for what is the good of a cat without a mouse, and what is the good of a prince without a fool ? Clearly, the physiomantist has also concocted a similar history, yet he will never excite our tears. He promises health, nor does he think of the four entities of which he is ignorant. For he augurs from the sole natural entity, and says nothing about all the rest, which tickles us not a little. It is the part of a well-informed man to declare of many things those which depend upon a course, for of motions or courses there are five, of which man is only one. He who omits some of these motions and proceeds with the rest is truly a vain prophet. To divide and to speak according to division, each according as he has learnt, according to his judgment and opinion, this is extremely praiseworthy.

Thus, accordingly, the pyromantic Entista delivers his judgment concerning spirits ; similarly,- the physiognomical Entista prophesies of the nature of man ; the theological Entista of the course of God ; the astronomical Entista of the stars. Each by himself is a liar, but they are true and just if they unite in one. We tell you this lest you should proceed to prophesy before you have learned the five entities of the entities. Then indeed we shall repress our laughter.

• The Liiellus Prologorum prefixed to the Textus Paramiri observes that there are altogether five modes of cure, which is as much as to say that there are five medicines, or five arts, or five faculties, or five physicians. Each of these faculties, taken separately, is sufficient for the cure of all diseases. The professors of the first are termed natural physicians, for this reason, that they effect cures by the administration of contraries. Those of the second are termed specific physicians ; they cure all diseases by means of the e?is specificum. The professors of the third are called magical physicians ; they effect the cure of diseases by the use of magical words and characters. The spiritual physicians are those who understand the nature of the spirits of roots and herbs, and have them under their control, The last are the physicians who heal by faith.

In order that you may have a fundamental knowledge of the Alchemist, know now that God has dispensed to each creature His own substance and all things which are necessary for this, not for His own regulation, but for the use of those who need those things which are conjoined with poison. That creature has within him, in his own body, one who separates the poison from whatever is applied to the body. This is in very truth an Alchemist, because in his mode of action he makes use of chemical art. He separates the evil from the good. He transmutes the good into tincture. He tinges the body for the sake of its life. He arranges and disposes all that is subject to Nature in it, and tinges it so that it turns into blood and flesh. This Alchemist dwells in the bowel, as in his instrument, with which he decocts and where he operates. Understand the matter thus. Whatever flesh man eats has in it both poison and good. In the act of eating, all things are regarded as healthful and good. Under the good, indeed, poison is latent ; but under the bad there is nothing good. As soon as ever food, that is to say, flesh, is taken into the stomach, the Alchemist, immediately fastening upon it, effects a separation. Whatever does not tend to the health of the body he puts aside in its special places ; whatever he finds good he also sequestrates into its proper abodes. This is the Divine ordinance. In this way the body is preserved so that it shall not be killed by the poison of what it eats. Now, this separation is made by means of the Alchemist without anything being done on the part of man. And thus it is with the virtue and power of the Alchemist in man.

Understand, moreover, after the following manner, how, in every single thing which man takes for his use there is a poison hidden under what is good. The essence is that which sustains the man. The poison, on the other hand, is that which destroys him and brings diseases upon him. And this is true of every alimentary substance, without exception, in respect of that animal which uses it. Now, physicians, attend to this ! If it be thus with the aliment of the body and the body cannot do without it, but is altogether dependent upon it, then the body simply takes the aliment, such as it is, under the twofold species of good and ill, and delegates to the Alchemist the duty of separation. Now, if the Alchemist be weak, so that with all his care he avails not to separate the poison from that part which is evil, then, from the poison and the good there arises a combined putrefaction and, eventually, a kind of digestion, and this it is which inflicts diseases of humanity upon us. For every disease in man begotten of the Entity of Poison emanates from a putrefied digestion, which ought to take place so gently that the Alchemist should perceive in it no measure of excess. But when digestion is interrupted, then the Alchemist cannot remain perfect in his instrument. So, then, corruption necessarily ensues, and this, in its turn, is the mother of all VOL. n. R

diseases. This is what physicians ought most carefully to watch, and it should not be involved in any of your intricacies. Corruption defiles the body, and it is produced in this way. Water which is clear and limpid can at pleasure be tinged with any colour. The body is like such water : corruption is the colouring matter ; and there is no such colour which does not derive its origin from decay. It is at once the signal and proof of poison.

Learn this with the view of more fully following up the subject, that corruption is produced in two ways, locally and emunctorially, according to the following method : If, as we have said, there be an Alchemist present in digestion, and if in the process of separation, he succumbs to the fault of defective digestion, then in place of him there is generated putridity, which is poison. Everything putrid is poisonous for that place where it is detained, and so becomes the mother of certain and deadly poison. For putridity corrupts that which is good, and if the good be stripped of its virtue, then the evil triumphs over the good, and this good no longer appears otherwise than under the false appearance of that good which is really subject to putridity. And so this becomes the source of diseases which, in their turn, are subject to it. But know that which is produced emunctorially occurs through the failure of the expulsive nature, in the following manner: If the Alchemist expels the poison, he does so in every case by the proper emunctories ; the white sulphur by the nostrils, arsenic by the ears, dung through the anus, and so other poisons according as each has its own special emunctory. Now, if one of these poisons he hindered by the weakness of Nature, or by itself and in other ways, it then becomes the mother of the diseases which are subject to it. So, universally in all diseases two sources are patent. We will not say more on this subject.

Moreover, as has been said above on the subject of natural Alchemy, that it is situated in every animal, on account of that separation which must take place in the bowel, listen to the following doctrine as to how, in the aforesaid manner, all other diseases also can be investigated and searched out : If the man be well and strong in respect of all entities — if, for example, he has a suitable Alchemist who separates well with appropriate instruments, reservoirs, and emunctories, then it is necessary, in addition to the instruments, to regard many other matters, especially to see that the stars are favourable, and that all the other entities are well disposed. And yet these general entities do not greatly affect us ; for assuming that they are all good and effectual, still many accidents happen to the body which either break or spoil, befoul or impede, the reservoirs or emunctories. Fire is contrary to the Nature and to the body. For this in its quality, nature, ardour, dryness, and other force, can so corrupt us that by its presence the instruments of the Alchemist are violated, and so he appears to be of feeble powers afterwards. So, too, water itself is adverse in its nature to our body and its reservoirs, so much so that the instruments are either stopped up or perverted by it, or in some other respect altered. The same is the case with the air and with other necessary things, and also with external accidents, which are of universal power, so that they break asunder, change, and render useless the instruments and emunctories. Then, too, the Alchemist, being weak and dead, proves unequal to the accomplishment of his work.

But it should not escape your notice that the reservoirs, instruments, and emunctories can be corrupted through the mouth by the air, food, drink, and other things of this kind, in the following way : The air which we breathe is not without its poison, and to this we are specially subject. Concerning the quantity of food and drink, and its bad quality, which disagrees with the organism of the body, the truth is that by these means the organs are thrown out of order to an excessive degree, and that, in this way, the Alchemist is clearly disturbed in his operations. Hence ensue digestion, putrefaction, and corruption. And whatever be the properties of the poison which man takes, such a nature the bowel assumes, and, together with the bowel, all the rest of the body. Thereupon this becomes the mother of diseases in that self-same body. Hence, you physicians ought to understand that one poison and not more produces the mother of diseases. Thus, if you eat flesh, herbs, pulse, spices, and from the consumption of these poison is generated in the belly, then it is not all these foods which are the cause, but only one of them, as, for instance, the poison of the herb, or of the pulse, or of the spices. This you should consider a great secret. For if you know this thoroughly, what poison is the mother of diseases, then we will allow you with justice to be called physicians. In this way you will have discovered what remedy you ought to use ; otherwise, you will attempt this in vain. This becomes for you" the foundation of the mother of all diseases, whereof indefinite numbers are reckoned up.

We will now communicate to you some brief information on the subject of poisons that you may understand to what and to what kind of poisons we allude. We have pointed out to you that poison exists in all foods. From food, therefore, is educed a certain entity which has power over our bodies. We afterwards explained the Alchemist who is in our bodies, who for the wellbeing of the body separates the poison from the food by means of his instruments and reservoirs. When this has been done, the essence passes off into a tincture of the body. The poison goes from the body through the emunctories. Whilst each operation proceeds in this way man is sound and healthy by means of the entity itself. At the same time, also, we mentioned the hostile accidents which might impinge upon the entity itself so as to destroy it. In this way it becomes the mother of diseases. Having repeated so much, now let us speak about the different kinds of poisons. I think you now understand what the emunctories are, and how many of them there are. Reasoning from these you can get at a knowledge of poisons. Whatever exudes substantially through the pores of the skin is resolved Mercury. What is excreted through the nostrils is white sulphur. Arsenic is ejected through the ears ; sulphur through the eyes. Through the bladder there is a resolution of salt ;

through the anus putrefied sulphur. Possibly your reason may seek to know under what form and appearance each of these can be recognised ; but that is a matter which our present parenthetical treatise does not include. You will gather from our book on the Human Construction of Philosophy the fundamental principles which it is necessary for a physician to know. There, too, are given at some length the appropriate remedies in many cases, such, for example, as in putrefactions, and it will be well for you to read these. In the same treatise, too, you will learn in what way poison is latent in food.*

We will give you an illustration from which you may briefly learn how poison lurks under aliment ; and how it is that the condition of a substance which is perfect in itself becomes vicious and poisonous in respect of men and animals who use it. The ox is created with all appendages sufficient for its own use, its skin adapted to the accidents of its flesh, its emunctories ready to use for the Alchemist. But this illustration does not seem altogether to square with our purpose. We will give another. The ox is created, with a view to its own requirements, in that form wherein we find it ; not for man by way of nutriment in food. Mark, then ; half of that ox is a poison to man. If the ox had been created for man's sake alone, it would not have needed horns, bones, or hoofs. There is no nutriment in these ; and what is made from them does not come under the category of necessities. You see, therefore, that in respect of itself, the ox is created altogether good, nor is there in itself anything which it could do without or which it has in excess. But now, if that ox is taken for human food then man eats at the same time that which is hurtful to himself, which is, in fact, poison, but which to that ox had not been poison. This, then, must be separated from the nature of man, and the work of separation is undertaken by the Alchemist, in cases where several poisons are generated without any provision for carrying them off.

By the operation of the Alchemist each poison is draughted off to its emunctories, and these are filled with such poisons. But every Alchemist among men can perform the same office as the Alchemist in the body ; no art is lacking to him. This should be an example to every one of them that as the Alchemist of Nature works so he himself should endeavour to

• This treatise cannot be identified from its title among the extant writings of Paracelsus, The matters referred to are the subject of frequent instruction throughout the medical books, work. And if poisons are so separated that poison no longer appears, think how even from a caul is produced the most beautiful golden oil, which, nevertheless, is of all oils the most detestable. The mucus of the nostrils, too, is not reckoned a poison, but it is, nevertheless, a most accursed poison, from which arise all the diseases of distillations, and it can be easily recognised from these diseases. We seem to have sufficiently explained the entity of poison, namely, that it proceeds solely from that which we use as food and drink. Hence, further note that digestion is the same as corruption, if it is corrupted. Next, further, know, how every poison is generated in its place ; and how in the process of time either diseases or deaths are occasioned from that poison. Notwithstanding, in dealing with the entity in question, we shall not explain to you the manner in which every disease originates from the abovementioned poisons of food, which poisons are removed to their emunctories. However, to avoid mistakes, pass it over in this parenthesis, and seek it in the Books of the Origin of Diseases. We shall there clearly explain it to you according to this fundamental principle. So ye shall at once understand what are the diseases of arsenic, salt, sulphur, and mercury, according to the distribution of every form and species, just as it is fitted to itself and to the generation of diseases. Thus we desire to conclude these matters with this entity. We wish them to be understood as an introduction to all our other books.

Here ends the Alchemist of Nature.

OF all created things the condition whereof is transitory and frail, there is only one single principle. Included herein were latent all created things which the aether embraces in its scope. This is as much as to say that all created things proceeded from one matter, not each one separately from its own peculiar matter. This common matter of all things is the Great Mystery. Its comprehension could not be prefigured or shaped by any certain essence or idea, neither could it incline to any properties, seeing that it was free at once from colour and from elementary nature. Wherever the aether is diffused, there also the orb of the Great Mystery lies extended. This Great Mystery is the mother of all the elements, and at the same time the spleen of all the stars, trees, and carnal creatures. As children come forth from the mother, so from the Great Mystery are generated all created things, both those endowed with sense and those which are destitute thereof, all things uniformly. So, then, the Great Mystery is the only mother of all ephemeral things, from which these are born and derived, not in order of succession or continuation, but they came forth at one and the same time, in one creation, matter, form, essence, nature, and inclination.

* The whole literature of alchemy, so far, at least, as regards the Western world, appeals to the cosmological philosophy contained in the writings attributed to Hermes Trismegistus as to its source and fountain-head, and a right understanding of its mysteries is regarded by its authors as impossible in the absence of a right understanding of that philosophy. At the same time, the cosmology of the Hermetic books has at first sight nothing to do with alchemy. In the same way, the cosmological philosophy of Paracelsus does not at first sight seem to have any distinct bearing upon the alchemy of Paracelsus, and yet it is a complement of his alchemy, and is indispensable to students thereof. The editors of the Geneva folio regarded it in this light, and collected his chemical and philosophical works into a distinct volume. It is therefore advisable that readers of the present translation should have an opportunity of judging after what manner the physician of Hohenheim was accustomed to philosophise hermetically. The two most compendious treatises are here given. The Philosophy to the Athenians, that is, to the followers of Aristotle, deals cosmologically with that separation of the elements which is the subject of such frequent reference in other writings of Paracelsus. The Interprctatio Alia. Astronomic is concerned with man and the sciences in relation to the greater world. It illustrates many matters which have been the subject of reference in the sections devoted to Hermetic Alchemy and Hermetic Medicine. Paracelsus is never characterised by extreme lucidity, and if his alchemy, his medicine, and his philosophy are not illustrated by each other, seeing that he intimately connected them together, their individual difficulties are likely to be increased in proportion. At the same time, it is requisite, for many reasons, that this section should be kept within somewhat narrow limits.

This mystery was such that none other like it ever appeared to any creature ; this was the first matter from which all transitory things sprang ; and it cannot be better understood than by considering the urine of man. This is produced from water, air, earth, and fire. Of these, no one is like another, and yet all the elements proceed from thence to another generation, and so on to a third generation. And yet, as the urine is only a creature, there may be some difference between this and that. The Great Mystery is uncreated, and was prepared by the Great Artificer Himself. No other will ever be produced like it ; neither does it return or is it brought back to itself. For as the cheese does not again become milk, so neither does the generation hereof return to its own primal matter. For though all things may be reduced to their pristine nature and condition, still they do not go back to the Mystery. That which is consumed cannot be brought back again. But it can return to what it was before the Mystery.

Moreover, although the Great Mystery appertains to all created things, sensible and insensible, still, neither growing things, nor animals, nor the like, were created therein ; but the truth about it is this, that it left and assigned to all, that is, to men and animals, general mysteries ; and to those of each sort it gave the mystery of self-propagation according to their own form, to each its own essence. And so, by a similar example, it conferred on each of the rest alike the special mystery to produce its own shape by itself. From the same origin spring also those mysteries out of which another mystery can be produced, which, also, the primal mystery arranged. For a star [alias stercus) is the mystery of scarabaei, flies, and gnats. Milk is the mystery of cheese, butter, and other substances which belong to this class. Cheese is the mystery of worms that grow in it. So, again, in turn, worms are the mystery of their faeces. In this way, therefore, twofold mysteries exist ; one the Great Mystery, which is the mystery uncreated. The rest, as if springing out of it, are called special mysteries.

Since, therefore, it is certain that all perishable things sprang from, and were produced by, the Uncreated Mystery, it should be known that no one thing was created sooner or later than another, or this or that by itself separately, but all were produced at one and the same time, and together. For the supreme arcanum, that is, the goodness of the Creator, created or brought together all things into the uncreated, not, indeed, formally, not essentially, not qualitatively ; but each one was latent in the uncreated, as an image or a statue in a block of wood. For as this statue is not seen until the rest of the superfluous wood is cut away, but when this is done, the statue is recognised, so with the Uncreated Mystery ; all that is fleshly, whether sensible or in- sensible, arrived straightway at its form and species by a deliberately planned process of separation. Here no section was lost or passed away, but all found theif way to their own form and essence and to their own likes. Nowhere, in any age, could sculptor be found so careful and industrious in the work of separation who by like art could utilise the smallest and most shortlived thing, and shape it into a living being.

In this way it should be understood, not that a house was built out of the Great Mystery, or that all animals were brought together, piled up, and then perfected, and that the same was done with other growing things ; not so, but as a physician makes up some compound, of many virtues, though it be but a single matter, in which appear none of those virtues, which lie concealed under that particular species. So must we suppose that creatures of all kinds, which are comprised in the ether, were brought together into the Great Mystery and set in order, not, indeed, perfectly, according to their substance, form, or essence, but according to another subtle standard of perfection, which is hidden from us mortals, and according to which all things are included in one. For all of us are sprung from what is perishable and mortal, and are born just as if by the procreation of Saturn, who in his separation puts forth all sorts of forms and colours, of which not a single one shews visibly in himself. Since, then, the mysteries of Saturn exhibit procreations of this kind, much more surely will the Great Mystery have this miracle in itself; in the separation whereof all foreign and superfluous matter has been cut away ; yet nothing has been found so empty and unserviceable as not to produce some growth or useful matter from itself.

Know, too, that in the cutting or carving of the Great Mystery different fragments fell down, and some went to flesh, of which the species and forms are infinite in number ; some to monsters of the sea, also marvellous in their variety ; others to herbs ; not a few to wood ; more still to stones and metals. As to how Almighty God carved these things, there are at least two methods of art in answering such inquiries. The first is that He constantly arranged for life and increase. The second, that it was not a single and everywhere similar matter which fell down. If a statue is carved out of wood, all the chips cut from that block are wooden too. Here, however, this was not the case ; but a separate form and motion were given to each.

In this way, distribution ensued upon the working of the Great Mystery, and the things separated from the superfluous ones shone forth. At the same time, from these same superfluities which were cut off, other and diverse things were produced. For the Great Mystery was not elementary,though the elements themselves were latent therein. Nor was it carnal, though all the races of men were comprehended in it. Neither was it wood or stone ; but the matter was such that, whilst it embraced every mortal thing in its undivided essence, it afterwards, in the process of separation, conferred upon each one by itself its own special essence and form. Something of the same kind takes place with regard to food. When a man eats it, flesh is generated therefrom, though the food itself in no wise resembled flesh. If it be allowed to putrefy, then grass grows up from it, though there was nothing in the flesh that was like grass. And this is much more the case with the Great Mystery. For in the Mysteries it is abundantly clear that one has gone off' into stones, another into flesh, another into herbs, and so on in diff'erent and infinitely varied forms.

The separation, then, having been now made, and everything being reduced to its peculiar shape and property, so that each shall subsist by itself, then, at length,the substantial matter can be distinguished. What was fit for compaction has been compacted, the rest (so far as its substance is concerned) remaining empty and thin. For when the compaction first took place, the whole could not be equally compacted, but the greater part remained void. This is clearly shewn in the case of water. If this be coagulated, the mass or quantity of that which is compacted is small. The same takes place in the separation of the elements. The whole compaction took place— stones, metals, wood, flesh, and the like. The rest remained more rare and void, each single thing according to its own nature and the properties of the planets. And so the Great Mystery in its compaction was just like smoke which is diffused far and wide. But it does not contain in itself much substance, save a little soot. The rest of the space which the smoke occupies is pure, clear air, as can be seen in the separation of the smoke from the soot.

The principle, mother, and begetter of all generation was Separation. • It is true that men ought not to philosophise about these things beyond the grasp of human reason ; but the following is the method of learning about such things, how they come to pass. If vinegar be mixed with warm milk, there begins a separation of the heterogeneous matters in many ways. The truphat of the minerals brings each metal to its own nature. So was it in the Mystery. Like macerated tincture of silver, so the Great Mystery, by penetrating, reduced every single thing to its own special essence. With wonderful skill it divided and separated everything, so that each substance was assigned to its due form. In truth, that magic which had such an entrance was a special miracle. If it were divinely brought about by Deity, we shall in vain strive to compass it in our philosophy. God has not disclosed Himself to us by means of this. But if that were natural magic, it certainly was very wonderful, marked by intensest penetration, and most rapid separation, the like whereof Nature can never again give or express. For whilst that operation went on, part of the things was cleft asunder to the elements, part went to other invisible things, part went to produce vegetables, and this is deservedly held to be a singular and supreme marvel.

So when the Great Mystery was filled with such essence and deity, with the addition of eternal power, before all creatures were made the work of separation began.* When this had commenced, afterwards every creature emerged and shone forth with its free will ; in which state all will afterwards flourish up to the end of all things, that is, until that great harvest in which everything shall be pregnant with its fruits, and those fruits shall be reaped and carried into the barn ; for the harvest is the end of its fruit, and signifies nothing else than the corporeal destruction of all things. The number of those fruits is, indeed, almost infinite ; but the harvest is one wherein all the fruits of creation shall be cut down and gathered into the barn. No less marvellous will be this harvest, the end of all things, than was stupendous at the beginning that Great Mystery. Although the free will of all things is the cause of their mutual affection and destruction, nothing exists without friendship and enmity ; and free will exists and flourishes only in virtues ; but it is friendly or adverse in its effects. These belong in no way to separation. This is the great divider, which gives to everything its form and its essence.

But in the beginning of the Great Mystery of the separation of all things, there went forth first the separation of the elements, so that before all else those elements broke out into action, and each in its own essence. Fire became heaven, and the chest of the firmament. The air was made mere emptiness, where nothing appears or is visible, occupying that place where no substance or corporeal matter was located. This is the chest or cloister 01 the invisible Fates. The water went off" into liquidity, and found a seat for itself around the channels and cavities of the centre, within the other elements and the aether. This is the chest of the nymphs and sea-monsters. The land was coagulated into the earth, which is not sustained by the other elements, but propped up by the columns of Archialtis, which are the mighty marvels of God. The earth is the chest of growing things, which are nourished by the earth. Such separation was the beginning of all creatures and the first distribution both of these and of others. • The Book of the Philosophy of the Celestial Firmament, otherwise the Philosophia Setgax, thus explains the rationale of that primal creation by which the heaven, the earth, and all creatures were made : The first hody ; after the body the Rector or Moderator ; then the sensible body ; after this the King governing it ; lastly, the King ruling men. The first body is that of the upper and lower sphere ; the Rector is the living spirit which informs it, and this is the motive power. The Rector of man is the divine reason with which he is endowed,

The elements having been thus produced according to their essence, and separated from one another, so that each should subsist in its own place, and no one encroach upon another, a second separation ensued upon the first, and this emanated from the elements themselves. Thus, all that wras latent in the fire became transformed into the heavens, one part being, as it were, the ark or cloister, while the other developed from it as a flower from its stalk. In this way the stars, the planets, and all that the firmament contains, were produced. But these were begotten from the element, not as a stalk with its flowers grows out of the earth. These, indeed, grow from the earth itself, but the stars are produced from the heavens by separation alone, as the flowers of silver ascend and separate themselves. Thus all the firmaments were separated from the fire. Before the firmament was separated from the fire, this fire had existed as the one universal element. For as a tree in winter exists only as a tree, but when summer comes on, the same tree, if those leaves which have to be separated are removed, still puts forth its flowers and fruits (for this is the time of gathering and of separation), so must be understood as like in all respects that ingathering in the separation of the Great Mystery, which could not any longer restrain itself or be delayed.

To the separation of the elements there succeeded another separation from the air, made at the same time with the fire. The whole air was predestinated to all the elements. But it is not in the other elements in the way and manner of mixture. It lays hold of all kinds of things in all the elements, and seizes upon these. Nor does it occupy that which was possessed before. No mixture of the elements remained joined or united, but each separate element withdrew according to its own pleasure, in no way united or conjoined with the rest. Now, after the element had in this way withdrawn from the Great Mystery, there were forthwith distributed from it fates, impressions, incantations, superstitions, evil deeds, dreams, divinations lots, visions, apparitions, fatacesti, melosinise, spirits, diemese, durdales, and neufareni. From this separation of the aforesaid, which had now been accomplished, there was assigned to each its own prearranged seat, and its own peculiar essence was predestinated. Thus it befell that things in themselves invisible became to us objects of our perception. No element was created by the supreme arcanum more subtle than the air. The diemeffi dwell in hard rocks. They were so created, together with the air, in vacuity. The durdales withdrew to the trees. A separation of them was made into a substance of this kind. The neufareni dwell in the air of the earth or in the pores of the earth. The melosiniae took up their abode in human blood. The separation of them was made out of the air into bodies and flesh. The spirits were distributed into the air, which is in chaos. All the rest are, and

abide in, special places of the air, each occupying its own definite position, and being separated^ from the element of air, but still so that it of necessity dwells therein, and cannot change that position.

By the separation of the elements the water was segregated to the place predestined for it. In this way, everything that was latent in its elementary virtue and property was more fully segregated by another separation, and the water was divided into many special mysteries, all of which had been moulded from the element of water. A certain part, by means of that separation, was cut off to form fishes of manifold forms and kinds ; a certain part went to form fleshy animals ; some went to salt, and no small portion to marine plants, as corals, trina, and citrones. Many also went to form marine monsters, contrary to the manner and course of all the elements. Not a few went to nymphs, syrens, dramas, lorinds, and nesder. Some went to rational creatures bearing in their bodies something eternal and propagating their kind ; some which finally die out altogether, and some which, in course of time, are at length separated. For the perfect separation of the elements has not yet been fully made. As the great harvest overwhelms usj or draws nigh year by year, new growths may emerge in the element of water. And, indeed, that separation was made at the same moment as the separation of the elements, in one day, and by the motion of sequestration. And, so, by that means everything spending its existence in the water, simultaneously and in a single moment, was created and revealed by the process of separation.

In like manner, also, when the element of earth had been separated from the rest, a terrestrial separation was made, that is to say, of all things which are, or have been, born from the earth. Four elements, in all respects alike, were latent in the Great Mystery at the time of the first creation. The same, in like manner, were also divided at one and the same time. Moreover, these were also, in like manner, divided from one another in the second separation, which is called elementary. By such elementary separation there were divided out of the element of earth, severally, sensible and insensible things, eternal and n&n-eternal, each being allotted its own essence and free will. Whatever was of a wooden nature therein was made wood. A second went off into metallic minerals, a third into marcasite, talc, bismuth, granate, metallic cobalt, pyrites, and many other substances ; a fourth into gems of manifold forms and kinds, and to stones, sands, and chalk ; a fifth into fruits, flowers, herbs, and seeds ; a sixth into sensible animals, of whom one part are partakers of eternity, as men, the others cut off" from it, as cattle and the rest. Very many species and differences can be enumerated ; for in the terrestrial element far more species have been separated than in any other of the rest. For by

means of the semen, and of the congress of two, the father and mother, to wit, all thing's were propagated, and this was not arranged and predestinated after the same fashion in the other elements. Here are the gnomes and the Sylvesters and the lemures, of which the one are destined for the mountains, others for the woods, and the rest only for the night. Moreover, the giants were separated to the third generation. Great essences were also distributed, forming, as it were, stupendous miracles among men, cattle, and growing things. This is a matter hard to be understood by any philosophy and so is esteemed to be brought about contrary to the serial order and the customary method of Nature.

After that, as has been said, the four elements of things were in the beginning severally separated from one single matter, in which, however, their complexion and essence were not present — those complexions and natures emerged by that process of separation. The warm and the dry withdrew to the heavens and the firmament, each falling according to its own property. The warm and moist withdrew to the air, whereupon the warm and the moist were invisibly separated. The cold and moist was cleft asunder to the sea, and places bordering thereupon. The cold and dry degenerated to the earth and all terrestrial things. But contrarieties were originated from this separation of the elements, which appear in no respect like their elements. Among these is reckoned lime, which in respect of its nature is not fire, but originates in fire. The cause of this is, that in the course of the separation of the element, its dissolution departed too far from the fiery nature. Fire contains in itself both coldness and humidity. In fact, fire is fourfold. So, again, the colours which proceed from fire are not always alike. One fire makes a white and a lazurium colour. A dry fire makes red and green. A humid fire makes ashen and black. A cold fire makes saffron and red. For this reason one procreation is warmer than another, because the one fire was more or less graduated than the other. For fire was not only one simple thing, but some hundred kinds existed of which no one had precisely the same grade as another. There was a procreation of each one, as if it were made a certain pre-ordained mystery according to its definite subject.

Moreover, neither did the water itself obtain the complexion of a simple species. An infinite number of waters were latent in that element, yet all were veritable waters. It is not matter of discovery for a philosopher that the element of water is only cold and moist of itself. It is a hundred times colder, and not more moist, and, moreover, this is to be referred not so much to its warmth as to its coldness. The element of water does not live or flourish only in cold and moisture of one degree ; nay, indeed, it does not even exist of one degree. Some waters are springs, and these are manifold. Some are seas, which again are very numerous, and very different one from another. Some are streams and rivers, whereof no single one is precisely like any other. Some aqueous elements were appointed to stones, as in the case of the beryl, the crystal, the chalcedony, the amethyst. Some went to plants, as the coral and amber ; soipe to chime, as the liquid of life. Not a few went to the earth, as the liquid of the earth. Such are the elements of water, manifold in species. Those things, for instance, which grow out of the ground from seed scattered there are also referred to the element of water. So, too, those which are fleshy, as the nymphs, are referred also to the element of water. For although, in this instance, the element of water must be understood to be transmuted into another complexion, it never lays aside or oversteps the nature of the element itself, from which it proceeds. Whatever is of water, that again becomes water. So, too, whatever comes from fire again becomes fire, what comes from earth becomes earth, and what from air becomes air.

By parity of reasoning, too, it is plain that all things which are constituted from earth retain the nature of the same. Although mineral liquids are taken to be fire, yet they are not really so. Not even sulphur burns so much as to make it a fiery element. Indeed, the cold as well as the warm burns. That which ip burning produces an ash is not the element of fire, but a fire of the earth, and that fire must not be esteemed an element. It is not an element, but only a consumption of the earth, or of its substance. Water itself can be quite as easily made to burn and to cause a conflagration. If this be so, then this is aqueous fire. Besides, the mere fact that the fire of earth burns and flames does not justify our considering it to be igneous, though it be true that it is in some respects like fire. That philosopher is at once simple and sensuous who names an element from what he perceives. The element is something widely diff"erent from such a fire as this. Why do we say so? Everything that moistens is not the element of water. The element of earth can be reduced to water, yet it still always remains earth. In the same way, whatever is in earth belongs to the element of earth. For it exists and is known by the properties of that from which it proceeded, or to which it appears like. The hard flint and the chalcedony alike emit fire from themselves. That fire, however, is not an elemental fire, but a strong expression in great hardness.

The element of air contains within itself a large number of procreations, which, nevertheless, are all merely air. Every philosopher should know that an element does not procreate anything else save of the same kind as it is per se. Like is constantly produced from like. So, therefore, since the air is invisible, it cannot beget any visible thing of itself. In the same way, since it is impalpable, it produces nothing which is palp.able. Thus it melosiniates VOL. II. S — if I may so say. If the melosinia be from the air it is air, nothing else. Still, a conjunction takes place with some other element, which, in this case, is the earth. For here a conjunction can be made from the air to form a human being, just as in all evil deeds and incantations it happens by means of spirits. The truth is the same as with regard to nymphs, who, though they are ranked under the element of water and are nothing else, can still freely have commerce with terrestrials and generate with them. A similar compaction is made from the air. It is visible and tangible, not, however, as a procreation of the primal separation, but only a sequel of the same. As the scarabaeus is produced from dung, so a monster can assume bodily shape from the aerial element with aerial speech, thoughts, and action through commixture with the terrestrial. But miracles and consequences of this kind return again to air, just as nymphs return to water, and as man by decay is reduced to earth and consumed because he was born from the earth.

In this way, then, by means of the great separation, procreations are produced, the one following from the other. But from these procreations other generations have emerged, which have their own mystery in these procreations, not, indeed, as a separation in the exact form of those before mentioned, but as an error, or an abortion, or an excrescence. Thunder arises from the procreations of the firmament, and this itself exists from the element of fire. Thunder is, as it were, the harvest of a star, at that precise point of time in which the thunder has grown mature for acting according to its nature. Magical storms arise from the air and end in the air again, not because the element of air produces them, but rather the spirit of the air. Some are conceived corporeally from fire, as gnomes are from the earth. Just in the same way, dung is produced by men and cattle, not from the earth. The lorind emerges from the naturals of the water, and is not from the water itself. From that abundance, or that error, or that harvest, many other things, too, are begotten. By impressions are born deformed men, women, and other generations like these. From fatal storms arise infections of particular districts, pestilences, and dearness of the market (famine, etc.). From dung are born scarabsei, erucse, and dalni. From the lorind is collected or understood prophecy of that particular region, and this is in a certain way a presage of future things, stupendous, rare, and never heard of before.