CHAP. VII.
Of the Renovation of Men.
Some of the first and ancient Physicians in Egypt, by this Tincture, lived 150 years. Also the Life of many was produced and prolonged for several Ages, according as we find it clearly recorded in divers Histories, which seems a thing almost incredible. For its Virtue is so admirable, as it extends the strength and vigour of the Body further than is possible by Nature, and Conserves it in that degree so firmly, as it lives safe from all Infirmities. And although it be grown aged, yet it appears as in a youthful Constitution.
Therefore this Tincture is an Universal Medicine, like an invisible Fire consuming all Diseases, howsoever they are predominant. Its Dose is very small, but the Operation of it most potent. With it, by me, the Leprosie, Venereal Lues, Dropsie, Epilepsie, Colick, Rosy-drop, [Gutta Rosacea] and like Diseases, have been cured and healed; also, the Wolf, Cancer, Noli me tangere, Fistula’s, and other internal Diseases, more certainly, than can be believed; of which Germany, France, Italy, Polonia, Bohemia, &c. will give a Testimony large enough.
Now, thou Sophister, behold Theophrastus Paracelsus, and consider how your Apollo, Machaon, and Hippocrates, natural Physicians, sought this Tincture for resisting Diseases, because all Physicians aim at long Life, and by this Universal, they, for the most part, obtained it, and that very efficaciously; and according to their own Arbitriment, named it the Tincture of Naturalists. For in all Medicine, what can be greater, than such a cleansing of the Body, by which every Superfluity in it, is totally eradicated, and transmuted? The Seed being found, all things are perfect. What profits the evilly founded purgation of Sophisters, since it removes nothing of that, which should be taken away? Wherefore the most excellent Foundation of a true Physician is, Regeneration of Nature, and Restoration of Youth: Then, that new Essence, expels all whatsoever is adverse to its self. For this Regeneration, the Powers and Virtues of the Tincture of Naturalists were strangely found out, and until our time used by true Spagyrists, and absconded as a Secret.
Of VITRIOL.
Nature generates a Salt, called Vitriol. This is a peculiar kind separated from all other Salts, possessing also Virtues different from them. Its Virtues are so many, and so famous, as of right they ought to be described in this Book. For, a perfect Cure of the Jaundice is latent in Vitriol, also of the Gravel and Stone in the Reins or Bladder, of all Feavers, Worms, Falling-sickness, &c. And in Constipations of the Body, it is a famous Deopilative: In the mean while of other Virtues in this Chapter to be mentioned, I here am silent. The Description of this is to be directed both to Medicine and Alchymy. For in Medicine, it is an excellent Remedy; in Alchymy it is profitable for many other things. But the Art consists in the Preparation of Vitriol for Medicine and Alchymy. For Vitriol crude, is no such thing. It is like Wood, of which all things may be made. It is profitable for Medicine of the Body; it profits also in Chirurgery, or External Diseases, as the Psora, Tetter, Hereditary Leprosie, and others; where all other Remedies are ineffectual, and as it were dead to the Disease. Vitriol assaults Diseases of this kind powerfully, and cures them fundamentally. Therefore the true Preparation of Vitriol is in a special manner to be known by Physicians. For its Virtues when crude are other, than when dissolved; and other when calcined, than when converted into a green, red, or white clear Oyl. This is the condition of it, that as often as it is reduced into another form, so often it is made a peculiar Arcanum.
This confounds all Apothecaries, and Writers, both Italians and Germans. For this part is such, as it alone per se can fill a fourth part of all their Shops, and cure Diseases proportionally. This being present, there is no need of so many Boxes, Pots, Glasses, &c. set all of a row, and disposed in order in Shops. It concerns a Physician, not to take care for so many Boxes, and Beyond-Sea Medicines, but to be circumspect, provident, and wise as a Virgin; since in such numbers of Vessels adulterate Remedies are for the most part contained. If he use the aforesaid circumspection, at his own doors he will find more choice Remedies, against all Diseases, than India, Egypt, Barbary, or Greece can afford.
Let every Physician follow this Basis, for it is now known even to plain Country-men, that meer Frauds are contained in those Boxes: Which, as they are for the most part of Wood, so are they that use them Wooden Doctors and Apothecaries: But like with like do very well agree.
Of the Species of Vitriol.
There are many Species of Vitriol, for they vary according to the Pits out of which they are taken. The common Probation of this is, as Coperas is proved upon Iron, but this is not true. The Genuine Probation is, that it be used crude against the Worms, in that manner as we will now explain; and accordingly as it expels Worms, so is it more or less excellent in Medicine. In Alchymy, another Probation by Cuprosity is more available; yet it may also be thus proved. If Vitriol change Iron into Copper, and that speedily, and the same be perfectly well gradated and soft under the Hammer, then is that Vitriol best in Medicine and Alchymy? For there is a Conjunction of Iron and Vitriol, where of Iron it makes Copper good and excellent. Of the best Vitriol the best Copper is made. Let no man wonder, that Copper can be made of Iron by Vitriol; for there is also this virtue in Nature, viz. that the Water of Borax makes Quick-silver of Lead. Also experience teacheth, that Cachymia’s transmute all Metals into other, no otherwise than as Vitriol changeth Iron into Copper. Nor is Vitriol, only the transmuter of one Metal into another, but there are also other things, which have like effect upon all Metals. The reason why we know not them all, is, because Sophisters pervert Arts for their private benefit, using them only to supply their Purse and Kitchin.
In Hungary is a River proceeding from Vitriol, or per se consisting of Vitriol, not coagulated into Crystals. If Iron be put therein, and left for its due time, it turns to a Rubigo, or Rust. If that Rust be melted by a Wind-Furnace, it is presently made pure and constant Copper, not convertible into its own Nature of Iron. There are infinite Mines of Vitriol found throughout Germany, all which cannot be described apart. Yet the aforesaid Probations are to be used both in Medicine and Alchymy. There is besides these another Probation (not profitable in Medicine, but in Alchymy only) and that is: If the Colcothar of Vitriol do from it self by Fire, give or yield Copper. If it give Copper, then in Medicine it is weak, but in Alchymy strong Vitriol. Likewise the Colours of Vitriol are to be observed: That which is all over blue, mixed with no other Colour, is not so good in Medicine, as that Vitriol, which is (as it were) parted, and all over filled with red and yellow Lines and Veins. What in the Air inclines to whiteness, is efficacious, and fit for the green and white Oyl of Vitriol: what turns to a redness and yellowness is more excellent for the red Oyl. There needs no more to be said touching the Species of Vitriol, than what is suggested by Probation; which every Physician and Alchymist should make, according to the use he intends it for. Lastly, this Probation is never fallacious. If mixed with Galls, or Oak-Apples, it makes good Ink, then it may be used in all Cases: But if it maketh an aqueous, or waterish Ink, that needeth many additions, it is not so good.
Of the Virtues of Vitriol in Medicine: first, of it Crude, and its Colcothar.
In explaining the virtues of Vitriol, I will first speak of the virtues of it Crude, and of its Colcothar. Therefore, know ye, Vitriol is a famous Purgation, in grievous and difficult Diseases of the Stomach. For it sometimes happens, that the Stomach is distempered by Meats and Drinks, and falls into a Diuturnal Disease, which continues unto death, and by depraved Meats and Drinks, it often comes to pass, that the Sick are either contracted in their Members, or die.
Also among Souldiers, through Immoderation, it frequently happens, that burning Feavers, Dysenteries, and other Diseases arise. In all these Evils, the highest, and most excellent Remedy is a Purgation by Vitriol, which rightly and Allegorically is called Gryllum. Its Dose is as much as you can take up at six times upon the point of a Knife. If that Operate not, repeat the same Dose, and if not this Dose neither, give it a third time, and it will be sufficient. To the Weak, give it in Wine or Water; but to a strong Man, that is not easily Laxative, in rich Wine. It so exhibited, will throughly purge upwards and downwards. Indeed Hellebore, both the Spurges, Coloquintida, &c. do famously purge also; yet not with virtues equal to Vitriol. The Reason of this is, because in Vitriol is a certain sowreness, which hath a conjoined Sharpness, Acrimony, and Detersion; by which saline sowreness the Operation obtains a full and perfect power, which neither Hellebore, nor Coloquintida, &c. hath. For the Nature, or way of Purgation is here two-fold: One purgeth per se, the other by Saltness. Therefore here the two virtues are better than the only one in Hellebore. In Saltness a Specifick Form is latent, and that of such a Nature, as all Worms touched by it die. And that is a singular power, which destroys Worms, being what none of the aforesaid doth. Therefore it is evident to every one, that a Purgation, which hath in it self sowreness and saltness, together with a Laxative virtue, doth in a double way and manner exquisitely cleanse, evacuate and purge. Wherefore, for Internal Diseases, it is twice more noble, and more excellent than other Purgations. But because I intend at large to declare to you the Nature of Vitriol, there is no need I should also explain those Internal Diseases: Yet in general I say, that a Purgation of this kind in all Vices of the Stomach, in the Falling-Evil and Vermination, is most profitable and most safe, if it be used according to the condition of time, Disease, Person, &c.
Touching Colcothar you are to know, that it is not inwardly to be taken, but only to be applyed in Chirurgick Diseases, viz. in putrid Ulcers, which admit not of Sanation: For in these it discovers the way to perfect healing. Yet there are many Chirurgick Diseases, as Grievous, Malignant, Worse and Worst. Against the Worse and Worst, Colcothar is not conducent, yet is effectual against those, which consist in the first degree; and therefore to be applied to them. For the Worse and Worst of all, its Oyl is to be used according to the degree of the evil, and of the Oyl. All Ulcers of this kind, how many soever they be, are cured by Vitriol; but according to the degree, the use of it is, that it be reduced to good Colcothar, which must be certain times extinguish’d in Vinegar; and being dry, be sprinkled on, or permixed with some Plaster, which by the Physician shall be judged apt and fit for that evil. So it makes an Escar, which taken off by Fatness, a good and easie Cure follows. But the Evil, which is not obedient to this Cure, of it you shall thus judge, viz. that there is yet more venom latent, which must thenceforth be searched out with Oyls applied; because the Basis of the Ulcer cannot sufficiently be amended with Colcothar for an intire Sanation. If crude Vitriol be dissolved in Vinegar, and the Solution thickened with Colcothar into a Powder, and so applied, it soon cleanseth the bottom of the Ulcer much more potently, than of Colcothar is said. But the best way of reducing it to Colcothar, is to extract the water thereof, and therewith to imbibe the Caput mortuum, until it be consumed, afterwards to dry it leisurely in the Air. If this be used, it induceth a better bottom in Ulcers. But whatever you do, mind the degree of Ulcers, Tetters, &c. Whatsoever of these is not cured, set about the Cure of, with its separated Oyl and Water of which afterwards.
Although Colcothar answer not the desired end, yet by reason of that the Cure must not be despaired of, but you must think of correcting it in distilling. For by Preparation the Medicine is brought to the highest degree, so as it even cures all Ulcerous Affects, as the Wolf, Cancer, and the like. These are explained more at large where we speak of the Preparation of them.
Of the Water of Vitriol in Chirurgick, and Internal Diseases.
Alchymy discovers many excellent Arts to Physicians; by which, wonderful Sanations of many Diseases are made. For this cause in the beginning of Medicine, Physicians always used Alchymy; because this was the Mother and Genetress of many Commodities. These two Faculties, [viz. Medicine and Alchymy] as Sociates so long kept together, as until Deceivers and Humorist Sophisters arose, who mixed Venom with Medicine, and made her a Strumpet. Such Medicine as this, will always remain, as long as Humorists live. These things I thought good to premonish you of, that henceforth you may give the more diligent heed to this head Chapter, by reason of its famous Medicinal Utility.
But this is always to be premised, viz. That as often as unskilful Men take in hand any Art, so often do they every way defile and corrupt it, and of a Pearl make a stinking Puddle. The very same is also committed in Vitriol. At first, the Spirit from Vitriol extracted, was wont to be gradated to the highest. By this exalted, the Ancients did perfectly cure the Falling-Evil, whether Recent or Inveterate, both in Men and Women, of what Condition soever they were. But here unskilful Laborators rushing in, attempted otherwise to reduce the Virtues of Vitriol, and thus failing of the first way and Arcanum, they suffered that to expire, and then sought an Oyl in the Colcothar, which could not any way be made to that end, or have such a Use. For what is to take away the Epilepsie must have a subtile, sharp, and penetrable Spirit.
In that consists a faculty of piercing through the whole Body, and of leaving no one thing untouched therein. And by that pervasion, or penetration, the Disease is assaulted in its own place. For it cannot be known certainly and indubitately, whence comes the Seat, or Centre, or Period thereof. Hence we conclude, that a Physician hath only need of such Remedies, as can penetrate the whole Body. This is the Reason, why sordid Humorists heal none, but prostitute all their Doctrine and Profession. Therefore, I positively affirm, that in the Oyl, which those Laborators seek, is no penetrating Spirit. A meer Terrestreity (as I may call it) is by them used, which penetrates not at all, but where it falls there it lies. Wherefore it is greatly to be bewailed, that the true Process is suppressed by that unskilfulness, and a false substituted in its stead. But I am perswaded, the Devil contrived that, to the end the Sick should not be cured, and the Sect of Humorists might thenceforth spread the more.
Let us return to the beginning; how the Spirit of Vitriol was found out. The Humid Spirit of Vitriol was at first distilled from its Colcothar; then it was gradated, by distilling and circulating per se, as the Process teacheth. This way the Water began to be used for many Diseases, both Internal and External, as for the Falling-sickness, &c. and thus a marvellous Sanation was effected. But in the extraction they were wonderful diligent; for they took the Spirit of Vitriol corrected, as above, and distilled it from Colcothar eight or ten times, with a most strong fire; so the dry Spirits were mixed with the Humid Spirits, and the Work so long continued, as until the dry Spirits came forth together with the Humid, by extracting. Afterward, both Spirits put into a Phial were gradated to the highest. This Medicine they found to be of much more powerful Operation against Diseases, and by that Medicament effected so much, as they confounded all Humorists in General. Yet here is no Correction added to it (by Artists) by Spirit of Wine, to render it of greater Penetration. But it was of no greater degree, than as I shewed.
Now I will Communicate to you my Process, which I commend to all Physicians, especially for Cure of the Falling-Evil, the singular Cure of which, consists in Vitriol. For which cause, Charity to our Neighbour binds us to institute a more diligent Cure in this Disease. The Process is thus.
I imbibe the Vitriol with Spirit of Wine, and afterward distil it from the dry and humid Spirits: This being done, I find the following Addition to be very profitable, viz. If Spirit of Tartar, corrected, be mixed to a third part of the Vitriol, and Spirit of Treacle-water Camphorate, be added in a fifth part, with respect of the Vitriolate Spirits. Thus I administer it, before the assault of the Fit, or certain times in a day. This Medicine is famously efficacious against this Disease; yea, so excellent, as a better cannot be desired from Nature.
Therefore, the first Process invented by the Ancients, is to be retained with the said Correction, viz. by imbibing with Spirit of Wine before distillation, and by adding the Spirits of Tartar and Treacle-water after distillation, as is said. For so is attained the Heart of Nature, and every Virtue.
I hope I shall not be blamed, but commended rather by every good Man, that considers the horridness of this Disease, which would even move a stone to Commiseration. Since so great is the vehemency and horridness of this Disease, as almost any Man may lawfully say, Cursed be all Physicians, who passing by such Sick, yield them no relief, but like the Priest and Levite in Jericho, who forsaking the wounded man, left him to be cured by the Samaritan. I pray here give your judgment, what Condemnation were that Priest and Levite worthy of, who passing by the distressed, stopped their Nose, as the Proverb is; surely they were worthy of Hell Fire, from which is no Redemption.
And who can judge any other of all Physicians, none excepted, that look upon this Disease, and yet pass by with their Nose stopt? Who can otherwise say, than that they must render an account of it at the last day? Notwithstanding, all these men are generally so disposed, as they will not wag their hand, or bestow one penny, for acquiring a more certain Foundation for the cure of this Disease. Did they not, as it were, by compact imitate Priests and Levites, but would rather study to imitate the Samaritan, GOD certainly would recompense their fidelity with a manifestation of the Secrets of Nature, with which they might be helpful to the Sick. And if such Virtues were not incited in Nature, the Almighty would undoubtedly create them anew. Therefore I testifie, together with you noble and ignoble men, that all Doctors generally have basely erred and deviated from the Truth. Whatsoever those Seducers, Galen, Avicen, &c. foolishly devised, to that they adhere, and relie upon those Lyes, so far are they possessed with the Devil, that they cannot exercise Charity towards their Neighbours; and in this manner they make themselves the Sons of Damnation; for their only study and drift is to heap up Wealth. The Kingdom of GOD is first of all to be sought, yet not after the fashion of the Priest and Levite, but according to the Samaritan nature. If we be merciful, and follow the example of the Samaritan, GOD is with us, who will presently help us with a Remedy not yet created in Nature. In the mean while, since Physicians deal with the Sick Levitically and Priest-like, the most Wise GOD withholds Medicine, and reserves it to himself. The Sick flie to the Kingdom of GOD, but Physicians to the Infernal Abyss, prepared for Levitical Doctors of the same sort. Therefore open your eyes and look, the way is two-fold, one leads to infernal shades, this the Levites follow; the other way leads to Heaven, unto which the Samaritan directs his Feet.
That Vitriolate Arcanum, and its extraction, is not only excellent in the Falling Evil, but is also conducent in other species like unto it, as in Swounings, Extasies, &c. Also it is after the same manner beneficial in all Oppilations and inward Imposthumes, and is no less efficacious in precipitation and suffocation of the Matrix. Yet in it are many more Virtues acquirable than are here commemorated, if greater diligence in inquiring be bestowed thereabout, and Physicians themselves would be better men. But the Devil, whom they serve, possesseth them, and stirs them up to the hating of Him who loves Verity. Even thus things are acted about the Health of Good Men.
It is further to be known, that the aforesaid Receipts of the preparation of the humid spirit of Vitriol cannot more clearly be described; for to understand that, a sufficient Artist is required; those sordid Decocters cannot understand a thing of so great moment. Therefore you are only to expect all-sufficient Information from true Artists, and Alchymistick Laborators; so also by them you must be fully instructed about the correction of spirit of Wine. For the Doctors of Academies are so very rude, as they can scarcely discern Agarick and Manna. Yet this kind of Asses are created Doctors. You have Treacle-Water contained in my practice, in the Chapter of the Cure of the Falling-Evil; what others there are of this kind, are not here to be recited. By this Chapter you may learn, That the Art and all Virtue of Vitriol, consists in well-extracting the Spirit, and graduating it to the height, and by addition deducing it to Penetration, whereby it may search out the center, root, and seed of the Disease. For ’tis impossible so exquisitely to find the places, as those Doctors babble of Humours. Certainly, the Foundation is not yet known, as what it is that makes a Disease, or where that lies, or what that is, which casts a man into so grievous a Fit. Therefore every Operation is only to be committed to that Arcanum, which Nature hath directed to the Disease; that Arcanum searcheth out his Disease, as the Sun penetrates all the Angles of the World. Briefly, I say, whosoever endeavours to be a true Physician, ought first of all to learn to be a Samaritan, not a Priest or Levite. If he be a Samaritan, all things he hath need of will be given him; nothing will be occult to, or hidden from him. But to him who will first be a Priest or Levite, nothing will be given, unless it be Infidelity, which he also had before. Thus are such men paid in their own Coin.
Of the Red Oil of Vitriol.
You are also to understand, how of the Colcothar by a Retortive Destillation, in a Chymical manner, a blood-like and most sowre Oil may be prepared. This Oil Laborators have judged more efficacious in the aforesaid Diseases than the Spirit, but that their judgment was erroneous. The vulgar Process of preparing it I think not to mention here; for every thing of moment is cited in manual Operation and diligent Inspection, also in convenient Instruments. As touching the Virtues you are first to understand, that it is a sowre thing, so far exceeding all sowreness, as nothing than it is more sowre. It likewise contains a corrosive nature, for which cause it had need be used circumspectly and warily, viz. not per se, but in a good Concordancy and suitable mixture, with respect to that against which it is exhibited. We will explain this by Example: The Viper is a Serpent most venomous, therefore of no use alone, but in Composition it is most excellently useful; for of it Treacle is made. The very same is also to be judged of this Oil, viz. That it is not to be used alone, but in a Composition suitable and fit, as of Treacle we have said. By reason of its sowrness, it profits a Stomach free from Choler and an Imposthume; but if either an Imposthume or Choler be present, it is manifest by Experience, that it hath no good effect. For the Imposthume is inraged by it, and exasperated by such sowrness, passeth into an unquiet matter. And if Choler be present, a mutual Ebullition and Strife is caused, no otherwise than as is seen between Aqua-fortis and Tartar, neither of which can remain or persist with the other. Therefore diligently and circumspectly consider, lest you erre to the damage of the Sick. In Composition this Oil is profitable for other Affects, as in all Fevers and want of Appetite, if given in the aforesaid manner, viz. in a good concordancy. There are many other Virtues said to be in this Oil, but Experience confirms few of them. I have seen and proved those to be egregious Lyars, who have boasted, that they could do Wonders with this Oil. It is true, it is useful in the Stone and Gravel, yet I have known no man cured by it. In all it doth something, but not to purpose: Yet in my Practice, in the Chapter of the Cure of Gravel, you shall find a Composition thereof, for this and other diseases. But as I said of the Corrosion of this Oil, used by it self, so I do also affirm, that the same Corrosion hath power of diminishing or breaking the Stone, and expelling Gravel; yet that is done with so great difficulty, as there is need of some other Invention, than hath hitherto been practised; for otherwise it may not safely be used. As much as any man hath gained by Experience, so much I allow of. This Medicine is new; wherefore it daily ought to be proved anew, and as oft as need is permixed with new Compositions.
But as to Chirurgery, of this Oil you are to note, It doth indeed excite great dolours, yet it inferrs present Health, even in the most difficult diseases. For in the Hereditary Scab of the Head, called Achores, it is so effectual, as it takes the same off in one whole piece, as a Man pulls off an Helmet from his Head. With this Oil the whole Head is to be anointed with a Feather, where it is hairy, for 3 daies continually; then expect its Operation. If you see it not sufficient, anoint it more often, according as the Scab shall be. The same Oil may also be co-tempered and mixed with Water of Selandine, and the Head often washed therewith. Yet he who would be healed, must not think that his Cure can be effected without dolour; for the condition of the Sick is the same as of a pregnant Woman, which brings not forth without exceeding great pain. So Meat, without pain, cannot be prepared for us; with dolour and sweat also we are freed from diseases. This way all Tetters, Scabs, and Itch, together with all other Vices of the skin, howsoever arising, are healed; and likewise the depraved Tentigo, by anointing herewith, is cured, and the Wolf and Cancer expelled and mortified; yet in this case you must diligently observe, if the Evil be very forcible (that the Venom so deeply penetrate, as the quick and sound flesh be in success of time like to be eaten away and fall off) to apply a good Oppodeloch for a defensive.
But in whatsoever estiomenous Ulcers, other Remedys be deficient, this Medicine yields relief, by reason of the degree it holds. It will not be improper to mix this Oil with some fat Unguent, and so apply it. This way it will cause less pain, but it is not so swift in operating: Dolour can by no means be avoided, no more than a Woman in Travel can be delivered without pains. The best, and most sublime way of preparing this Oil, is to destil it into spirit; so a very small weight will be sufficient in all the aforesaid diseases, which are then removed with little trouble.
These things I have found out by experience of the Red Oil of Vitriol, which in grievous diseases is an excellent and famous Medicine; for fetid and contagious diseases of this kind, as are the Scab, Itch, Tetter, Achores, and other like Affects, which are of affinity to the Leprosie, may be cured by this great Gift of Nature, which is here offered to the Physician, by which he may effectually cleanse and heal diseased men. There is not an abundance of Remedies of this kind, therefore I will carefully preserve this Oil, &c. for all other Coctures are nothing worth, nor do they remove these loathsome diseases, but with their fatness do cause them to be reincrudated and encreased.
Of the White and Green Oil of Vitriol.
It is worthy of consideration, that from crude Vitriol an Oil is destilled by descent, sometimes white, and sometimes green, according to the condition of the Vitriol. This Oil deserves a singular commendation; for since it is prepared of crude Vitriol, therefore it also contains the spirit of the same, touching which I have above treated. This Oil, made by descent, demonstrates by those its Virtues that it is an excellent and admirable Remedy for the before-mentioned internal diseases. The same Oil whether it be white or green, (but the green is better) if circulated and mixed with the above-commemorated spirit of Vitriol, is a certain and indubitate Remedy against the Falling-Evil, and all its species. But it is worthy your observation, that this disease is seldome so solitary, as not to have other Evils concurrent with it. Indeed, that such a concurrency is, is evidently manifest by all diseases. Hence it is now clear, that a Remedy against the principal Evil is not sufficient, but Secrets against concurrent symptoms are also required. For this cause in my Practise I have designed a peculiar Chapter of the Falling-Evil, not for the principal Remedy sake, which in this place is sufficiently described, but only for the understanding of those things, which concurr together with the first Affect. If other Accidents do not concurr together with the first Affect, there is no need of exhibiting other Medicaments than the principal, which is sufficient. Therefore, touching the green Oil, thus do ye: Graduate it to the highest, that it may be separated from its terrestreity and fæces, in Balneo first, afterward in dry Fire. So in Balneo the phlegm is taken away, and the terrestreity removed by dry Fire, and the spirit of the Oil only is collected, which in it self is circulated. Afterward you may make addition with spirit of Wine, but there is no need of adding more, if it be only to be used as a Primary Remedy, without Medication of coherent diseases.
It is to be given in Water of Pæony, alwaies before the coming of the Fit, whether it be frequent or seldome, &c. Therefore mind the Paroxisms. As soon as the spirit of the Oil finds out the center of the disease, then the Fit is pacified, and thenceforth waxeth more and more gentle. But when it exerciseth a power of Healing, it first of all excites a Vertigo sensible to the Sick, who notwithstanding do not fall nor foam, nor are shaken, or quake, nor deprived of reason, but are seized with a gentle sleep, and are much better presently. At length the Vertigo also ceaseth, and the sleep is ended; yet in the mean while the Medicine must continually be applied, several times reiterated, according to the condition of the Disease and Patient. This way the Cure is to be followed, and all things diligently administred. This belongs not to a drunken Physician, or Doctor Levite.
Of the Vitriolate Oyl to be used in Alchymy, and also of the Crude.
Now to speak of the Alchymistick Virtues absconded in Vitriol: I will first propose to you the Virtues of Crude Vitriol: How every Crude Vitriol of Iron makes Copper. For the Alchymist doth not this, but Nature, or Vitriol, by the Operation of the Alchymist performs the same. And this is the sublime power of Nature. And in the light of Nature it is done, but not without admiration; to see any Metal, as it were put off it self, and become another; which is almost, as if of a Man, a Woman should be made. But in these things Nature hath her singular Privilege granted by GOD, for the sake of Man. I speak this of Transmutation, that you may understand, that the foolish Philosopher Aristotle, was not well grounded in his Philosophy, but was meerly fatuate. Now I will give you the Receipt, that you may know how, in all places of Germany, to make Copper of Iron; whence we may easily gather, what the power of Transmutation is, and that many other Transmutations may be made; although they as yet be unknown to Us.
To change Iron into Copper is not of so great moment, as to turn Iron into Gold. Therefore, what is least, GOD manifests, but the greater is yet hid, until the Elias of Sciences shall come: For Arts also, want not their Elias. The Receipt of this Transmutation is thus.
R. Of the Scales, or Filings of Iron (without all other Metals, as Copper, Tin, &c.) ℔ j. Quick-silver, ℔ ss. Put both into a large Iron Pan, or Pot, and pour on them one Measure of Vinegar, and of Vitriol ℥ iiij. Sall-Armoniack, ℥ j. ss. Boil them together, and continually stir them well with a Wooden Spatula. If the Vinegar vapour away, pour on more, and add new Vitriol.
By this Decoction, Iron is changed into Copper: If it be made Copper, it all passeth into the Quick-silver, the boiling being continued for ten or twelve hours. After the Cocture is ended, separate the Quick-silver from the Iron (as much of it as is left) and well wash it, that it may be clean. Put that Quick-silver into a Bag made of Leather or Cotton, and press it out; so you will see an Amalgama left. Suffer that Amalgama to expire by Vulcanick Heat, and you will find pure and good Copper. Of this Copper, R. ℥ ss. of Silver as much, make them flow, or melt them together, and the Silver will presently ascend to the sixteenth degree. This way you may prove, that such Copper is made of Iron: But that the degrees are fixed, is not true. Yet he, who in Regal Cement is able well to operate, may thence receive a sufficient Recompence for his pains. The whole business consists in the Operation, and in Judicious labouring: Yet in this most men erre. Nevertheless, by the aforesaid Process, you may always make Copper of Iron. I so often inculcate this, only to confirm the transmutation of one into another.
Also of Vitriol such is the Nature, as if the Colcothar thereof be calcined, it with easie liquefaction is turned into Copper. For in it is a wonderful Coppery Nature, and in Copper also a Nature of greatest Affinity to Vitriol. If Copper be dissolved in Aquafortis, and Crystallized, it makes every Copper Vitriol, and it is no more Copper: So also of Vitriol, Copper is made; and that is no more Vitriol. Therefore the Reason of such Affinity in Vitriol and Copper is very strange. What is Cuprous or of Copper, makes good Vitriol. So Verdigrease, which is good and highly gradated, gives a Saphyrick Vitriol.
Although it may seem ridiculous for us to discourse of these things; yet it cannot be deny’d, that in Vitriol a Tincture is latent, which is of greater efficacy than many can believe. Blessed is he that understands this. But touching the Oil of Vitriol, further note. If the Oil of Quick-silver, and this Oil be conjoined, and so coagulated in their Process, a Saphire of wonderful Nature and Condition is produced: Not indeed a Saphire stone, but like unto it, of an admirable Tincture; of this I will say no more. Hence it is evident, that stupendous, and to be admir’d Arcanums are treasured up in Nature, and in many other things created by GOD, and produced by Nature. Now, it would be more commendable for us to search out these things with an indefatigable labour and study, than to consume our days in Luxury, Drunkenness, Whoredom, &c. But at this time, Lascivious Whoremongers, are in greatest Honour, and so are like to be, until with these Vices one third part of Men be suffocated, and another third part destroyed by Pestilence; so as one part of the World, will scarcely remain untainted, or unconsumed. For with this abomination the World cannot long endure, nor good Arts flourish. Therefore, of necessity these evil Courses must be annihilated and cut off, otherwise no good can have place. But when this evil time is expired, the Golden age shall flourish; that is, Man at length shall use his own Understanding, and live as a Man, not as a Brute, nor act as a Swine, or lie in the Caves of Murtherers or Robbers.
Therefore, since I have communicated to you these things of Vitriol, out of my good affection to all; I do earnestly entreat all Physicians in general, when they shall see the unhappy and miserable sick so afflicted with that most grievous Disease the Falling-Evil, seriously to confider, what GOD the Creator, their own Consciences, and Charity to their Neighbour, command and require of them in such a deplorable State as this; and not contemn, or slightly esteem of the Virtues, which by GOD himself are insited in Vitriol. Let Charity move you night and day to be diligent in these things: Let none be found idle, but every one make it his business to help his needy Neighbour: But be not you deterred herefrom, because Lawyers do not this. Hear what Christ said: Woe to you Lawyers. Surely this is not a light Saying. Nor take you any offence at Theologians, because they rather seek Rewards and Salaries, than take care for the sick: These are they, which in Jericho passed by. Be ye Samaritans, and press after the Samaritan Virtue: So GOD will conferr on you such profound and necessary Gifts, as in curing the sick you shall be sensible of no Deficiency. All things you have need of shall be given you, do you only search out this Treasure.
Thus far Paracelsus.
An Admonition.
Although all things we have in the foregoing Discourse proposed, touching our Sal Mirabile, be consentaneous to Verity; and the Virtues, which we have ascribed to it in Medicine, Alchymy, and various Arts, do powerfully discover themselves, yet we find very much diversity in it, according to the diversity of matter, of which it is made. For, that which is prepared of Vitriol, is of a far other Nature, and endowed with far other Properties, than that, which is made of Salt-Nitre. And what is made of common Salt, agrees with neither of these: For one possesseth a greater sharpness than another; yea, this more than that, dissolves Metals. The more potent, are fit for Transmutation and Solution of Metals; the more weak subservient to Medicine; the weakest, and most sweet, profitable for multiplication and propagation of Vegetables.
These things, he who would reap the desired Fruits of his Labours, ought necessarily to know, and consider accurately of. For if any one, in hopes of future Multiplication, committed to the Earth the Seeds of Vegetables imbibed with the stronger Salt, he will indeed never obtain his desired end, nor will the Earth give forth any Plants, because such sharp Salts do rather destroy, than augment Vegetables. In like manner, Metals are delighted with a convenient Salt, viz. with the more sharp, as Vegetables are with the more sweet. Therefore, when we find our labour to be frustrated, we must not impute that to the Sal Mirabile, but to our own Unskilfulness.
Indeed these Salts are endowed with far more noble Virtues than we mentioned in the precedent Discourse; but the high Ingratitude of Men of this Age, permit us not to discover the same. For if you communicate your Secrets to those Men, from whom you cannot require a promise of Secrecy; be assured, the knowledge of those Secrets will presently come to others, who will proudly use the same to thy Disparagement.
If you do the contrary, and keep to your self, whatsoever you have purchased by your own Labour and Costs; you will create Enmities to your self. So as which way soever you take, you will sustain loss.
The Consideration of these things, have caused me to resolve to expose my Laboratory, with all my Arcanums, to the view of others. The end of this only was to exhibit to the sight of all, the truth of those things, which I have purchased with indefatigable Labour, and communicated to the World by writing; that this way, the Mouths of the Malevolent and Ignorant may be stopped.
I could, if it were needful, give various other Reasons, by which I was moved to make my Laboratory common to those that desired it.
Now the year is past, in which I promised in my [fourth part of the Prosperity of Germany], I would build a Laboratory, and exhibit the Wonders of GOD to my Friends. I then publickly and privately demonstrated various most excellent Inventions, not without labour and very great Charges, all which I value not, since I know, that by this means I have discovered the Truth to many, which they also will publickly own to the honour of the most high GOD, and Correction of envious Detracters.
I did purpose also, in the following year, to continue my Labours for the sake of faithful Friends, but (besides other hinderances) my Age prevented that, Nevertheless, those, to whom I have committed my Laboratory, will perform the same, and exhibit a Light to this blind World. This I was willing to signifie to all, that they may for the future cease to trouble me with Letters.
But whilst I exhibit the Virtues of my Sal Mirable, and to it (prepared in Glasses after the above recited manner) ascribe the virtue of changing imperfect Metals into Silver and Gold, I would not have this matter so understood, as if we could by the help of it acquire to our selves Gold in a very great quantity, it is sufficient to have demonstrated the possibility (of Transmutation) and the same to be proved by a small quantity.
It is most certain, that very many Medicaments may be prepared, by the help of it, against various effects of the Humane Body. Also it is most certain, that it is very conducent for a particular gradation of the Minor Metals into better. Believe me, that have experienced the same; if you rightly proceed, you will reap no mean Fruits.
But touching the true Universal, I do question, whether by the help of it, it may be procured. Assuredly, if common Gold, as to its degree, can be changed above what is Natural, Why should it be judged impossible, to exalt it further, in length of time? time? My decrepid Age forbids me to put my hand to this Work; yet to Posterity (better able than I to sustain the heat of fire) occasion is given, by Prayers and Labour to search further; perhaps, GOD will grant to them, what he hath denied to us.
This Operation, by which we peculiarly draw profit from the Minor Metals, cannot be performed in common Crucibles, as we before said; because they are obnoxious to breaking, and so the Liquors are easily lost; but in such as will not easily break, unless after a long time, and will not permit the humid Salt to run out. Here it will be needful to peruse those things (relating to this matter) which I mentioned in the Third and Fourth Parts of the Prosperity of Germany.
To prepare these Crucibles is a great Work, greater to make some Pounds of Salt, or rightly to use the same; but greatest of all, (and in which the summ of all consists) to know what Metals are to be joined, or in what quantity. Here many will have enough to do, and be at a loss, although they enjoy my Secret Furnace, and know how to make the Salt of Art in abundance.
Besides all these, we must needs crack the hard Nut, if we will eat the sweet Kernel. It is required of us to know an easie way of separating Gold or Silver from fixed Metals; for such a Metallick Mass, altogether untameable, cannot be separated by the help of Lead, per se, as Ductile Metals; but here is need of another Separation; which is the principal thing.
Nor should any Man perswade himself, that all things are here so clearly written by us, as he can by their literal sence most easily institute the Operation. For there is need of a long time, and a skilful Master. It would be a very inconsiderate thing to set about those things, of which we have no knowledge.
Although this is my Admonition, here often repeated, yet there will be some, who neglecting it, will set about the said Operation, and perhaps find out various profitable things: In like manner, there will be various found, who following my Prescripts, will reap much benefit from the Minor Metals.
Who can deny, but that Mary Ranta, a Brittain, hath Prophesied truly, viz. That true Alchymy should flourish in the Year of Christ, 1660? I my self have not seen this Prediction, but have it from the Relation of others, whereunto I refer the Reader. And add, that if such a Prediction were not, daily Experience doth abundantly witness, that egregious things are here and there performed in Metallicks, by help of my Sal-Mirabile. And there is no doubt, but that all Darkness will daily more and more be dissipated by the power of this Light.
I have unto some communicated the use of this Light for their proper benefit; but these, contrary to my Intention, have caused what I thought to have kept secret, to be spread abroad in publick and many have hit on the right way leading to Verity. If this be done without my knowledge, what would not have been done, if my Laboratory had been open for a year longer? Certainly the World would have shewed it self other than it is, and altogether new; which the new and great Star extending it self from the South to the West, seems to indicate.
Let the most high GOD grant what are necessary, and salutary for us, turn the Ungodly into the right way, and give to his own Children, Rest and Peace, that his most Holy Name and Truth always to be magnified, may not be totally suppressed by the Impious. Amen.
ANNOTATIONS
UPON THE
CONTINUATION
OF
Miraculum Mundi.
Explaining and Defending the SECRETS therein contained;
As also the True Aurum Potabile therein mentioned.
It is truly said, that He who builds an House by the Highway exposeth his Building to the judgments of all sorts of men, and to their censure especially who have not skill enough in Architecture, to erect a Country Cottage. The same is wont to happen to those who write concerning things not common or unknown. For you shall presently hear People saying, Who knows whether this be true or not? thereby signifying that they cannot perceive those things which exceed their Capacity; but nevertheless they will not altogether reject them, because they are yet in doubt concerning the truth of them. This their doubting is not to be taken ill, because it proceedeth from ignorance, but not from envy. On the contrary, there is another sort of perverse men, who being puffed up with their own putatitious knowledge, despise unknown things, not out of simplicity or ignorance, but out of a meer diabolical envy to those who have a greater knowledge and experience of things than themselves.
This hath also happened, and doth daily happen to me, especially since the publishing of my Miraculum Mundi, in that I have there disclosed Secrets of great moment, of which the Vulgar, nor yet the bubbles of Envy, have plainly no knowledge; and therefore out of meer Envy, reproach them for Unprofitable and False.
But to stop the mouths of such persons, I intend shortly to build a spacious and well-furnished Laboratory, and in it to place a good Laborious Operator, who being occupied therein with continual Labours, shall shew the Divine Wonders to those who desire to see the same. Which being done, I shall have no farther need to defend my Writings against every Calumniator; seeing that I know there will be those (GOD willing) hereafter, who will defend the truth which they have seen with their eyes and handled with their hands.
In this Laboratory shall be seen not only those Artificial destilling Furnaces, and my Press for Wood, with the circulatory Instruments necessary for the easie making of Salt-Petre; but also those things shall be shewed, which I have treated of in my Miraculum Mundi, and its Continuation, yea, and much more than I have there declared.
Those things also which I have ascribed to my Aurum Potabile shall be demonstrated to be the very truth, viz. That crude Mercury, in an hour or two’s time, may be by it converted into pure Gold. Nor shall this only be proved, but also that after my Aurum Potabile hath tinged and changed the ☿ into pure and constant Gold, that nevertheless it hath yet great Virtue, viz. that any Arsenick, whether white or yellow, being digested in it for some hours, is so changed, that its poisonous quality passeth into a good Medicine, resisting all Poison. Nor doth it only become a powerful Medicine against venomous and incurable diseases, which cannot be eradicated by purging, bleeding, sweating, and the like Remedies, whilst it Tinctureth the evil Humours in the Blood and other parts of the Body, and changeth them into good Humours. But this also being changed into Medicine, and its Venom converted, sheweth its power in Metals; if it be cast upon melted Copper, then the Copper poured out and proved on a Cupel with Saturn, leaveth behind it some good Silver and Gold. These two proofs are sufficient for the defence of my Aurum Potabile. But that any one may be yet rendered more certain, after those two Experiments, viz. the coagulation and transmutation of Mercury into pure Gold, and the conversion of poisonous Arsenick into a safe Medicament, he may yet try a third, and that indeed incredible, with the same Aurum Potabile that hath been twice used, as before, and this not upon mild or slight Poisons, but upon the most dangerous and indefensible both to Men, Beasts, and all living things, to wit, Mercury sublimate, which being digested for some hours in the said Aurum Potabile, layeth aside all its horrid and formidable Venom, and passeth into a safe Purging and Diaphoretick Medicine, and losing its former white Colour and corrosive Venom, it becomes a sweet red Powder, purging out the Gout, Pox, Leprosie, and other detestable diseases, and impregnateth Saturn in some measure with a Golden Tincture. So also white Arsenick, after digestion, putteth off its white colour, loseth its corrosive faculty, and is changed into a sweet and yellow powder.
These Experiments and Proofs ought not to be hidden to the Studious of good Medicines, but to be made manifest to the everlasting and immortal testimony of the Truth, against all ignorant Sophisters whatsoever.
I have, for my defence, the most sharp Sword of Truth, whose edge, if any desire to feel, let him come forth; the defence of the Truth will be grateful and easie to me, although the malice of the whole world should oppose me. I here challenge all those Calumniators who being moved by a diabolical envy, have endeavoured to oppose my most true Writings; let them come forth with their Lyes into the open light, and into the view of the whole World, and shew any Experiment like to those which I here promise to shew, that we may see how filthily or basely they will appear, like the darkness vanishing by the light and splendour of the Sun. If they cannot, as indeed it is not in their power, (for he that hath any knowledge of things never contemneth a good one) nor will be possible for them to do; forasmuch as they know nothing, it is but reasonable that for the time to come they should restrain their virulent tongues, and cease to calumniate those things which they neither know nor understand.
I do not wonder that those Slanderers, attempting the coagulation of Mercury into Gold, have erred, seeing that it hath sometimes happened to my self, that I have erred two or three times together, and could not effect that Transmutation, until the cause thereof was known to me: For if through too much haste the humidity of the Aurum Potabile shall exhale or evaporate too fast, the Mercury being dried up, cannot be sufficiently penetrated, nor throughly tinged.
An errour also may be committed, if the glass containing the Mercury and the Aurum Potabile grow hot too fast, so that the Mercury with the Aurum Potabile boil, and leaps, disperseth it self by too much motion, and exhibiteth it self in form of a powder, when it ought to remain in the bottom, concreted into a round mass. So will he also greatly erre, who shall use Mercury that is not pure and clean, but adulterated, and defiled with many sordes or impurities, which Impediments deny ingress to the Tincture, and render the trial uncertain and precarious. Therefore it is necessary that the Mercury be first well ground with Salt and Vinegar, in a lignum vitæ, or Stone or Glass Mortar, and by a diligent washing freed from all its blackness, whereby it more easily admitteth the Tincture. I have found that Mercury very fit for this Operation, which is sublimed by the Fulmen of Jove, into which my Aurum Potabile hath a swift Ingress, and tingeth the whole of it.
Truly it shews the great ignorance and boldness of those Calumniators, to dare to spread such false clamours and rumours, saying, That Mercury cannot be indeed tinged into Gold by my Aurum Potabile, but that the Gold which was before in my Aurum Potabile applieth it self to the Mercury, and in some sort coagulateth it, but doth not render it fixt and constant. But this is indeed a very rude and ignorant Assertion, which every one but meanly versed in the handling of Gold and Mercury, is able to detect of Folly.
For if common Gold, dissolved in Water, would readily coagulate Mercury, what should we further seek or desire? But this is greatly wide of the matter, seeing that in all such Solutions the Gold in digestion adheres to the injected Mercury by precipitation, and passeth with it into a white Amalgama, the Mercury constantly persevering in its pristine Nature, not admitting the least transmutation into Gold, the which exceedeth not the knowledge and capacity of Rusticks, but is difficult to be understood by those putatitious Doctors, who believe such things to exceed all Belief.
It is well known, that the purest Gold hath no more of perfection than what it needeth for its own defence; that hath not the least power to amend any other metal, and to render it fixt and constant, much less that it can coagulate Mercury, (the derider of all Alchymists and Sophisters) into Gold. Of both is made a white Amalgama, but not hard yellow Gold constant in the Fire. He that believeth not me, let him make trial himself, and he shall find it answerable to my words. Besides, all corporeal Gold refuseth solution by fixt Nitre, of which my Aurum Potabile is prepared, the which, if it were yet possible, the Gold would not be hid in it, but the solution would be yellow, and would colour the skin with a subrubid or blackish colour, which my Aurum Potabile doth not. Therefore its tinging Virtue consisteth not in corporeal Gold, but in a golden Tincture, from the first Ens of Gold, converted into an Astral Essence, by the benefit of Art. By a like reason the Astrum of Luna impresseth Mercury with the nature of Silver, the Astrum of Venus transmuteth it into Copper, the Astrum of Mars converteth the same into hard Iron, the Astrum of Jupiter of it maketh Tin, and the Astrum of Saturn investeth it with the nature of Lead. For Mercury is transmuted into that Metal, whose Astrum it shall receive. So the Astrum of Mercury changeth all the metals into a running Argent-vive, although this transmutation brings little or no profit. Nevertheless, I intend to prepare the Astrums of all the metals, and thereby to shew the power of Nature and Art to the studious of the Truth, and so to manifest it to the World. The Astrums of metals being extracted from their first Ens, they are no longer metals, but their tinging Anima’s, which at length with Mercury, become corporeal metals.
This is the true and genuine Foundation, upon which the whole structure of my Aurum Potabile is built. Therefore, as pure Gold, cannot render Mercury partaker of its own golden nature; so neither Silver, nor Copper, nor any other metal, will communicate its nature to Mercury, but being precipitated, attracteth it to it self, but in no wise changeth it. Hence the Philosophers say, That the Tinctures of Metals are not to be sought in the metals themselves, but in their first Ens. As Basil Valentine;
Quod prima Entia non efficiunt,
Hoc Aurum & Argentum non faciunt.
Which is to be well regarded by him who desires to attain his wishes.
From all these things it appears, that my Aurum Potabile being made of the first Ens of Gold, by Art, into an Astral Tincture, ought to be an excellent Medicine; as also, that it is such, I have largely demonstrated: For if it were not better than a common Solution of Gold, it would not change Mercury into true Gold, neither also would it have the power of transmuting a most potent Poison into an excellent Medicine. Without doubt, such Medicaments, which by the help of my Aurum Potabile, from most violent Poisons, are changed into so salubrious a nature, as Antidotes, do powerfully refill other Poisons and pertinacious Diseases, and may be used in Physick with great admiration. What would it profit, if the Body should be purged by an hundred stools, and at the same time the Disease doth not consist in the matter of stools, but still keeps its place, and gives no way, except it be attacked in its own quarters? Neither will it avail anything to let all the blood out of the body, if the fear of the Disease be not in the blood. Yea, if it were there fixed, and the whole mass of blood wholly corrupted, it would be in vain to undertake to amend the same by bleeding; for all the blood cannot be drawn out, without peril of Life. And if, for example sake, two or three pounds of twenty should be left in the body, to be amended by sanguifying Meats and Drinks, and good Blood to be encreased, yet the event would not be answerable, because the encreasing blood would be corrupted by the former. E. g. An Hogshead of sharp Vinegar, out of which, if you should draw all the Vinegar, leaving only the fæces or Lees, and should by degrees pour into it noble and generous Wine, the Wine would be plainly corrupted by those few fæces. Even so it is with those fixed Diseases, which have taken such deep root in the humane body, that they cannot be taken away neither by Purging, Bleeding, nor Sweating, nor by outward Anointings. Therefore they are to be tinged and amended in those places, to which they pertinaciously adhere, by the help of Tinctures or Astral Medicines, as above is done with Mercury, and Mercury sublimate, that remaining there, they may put on a better nature and quality, and no farther molest the humane body. And this is the true and genuine way of Curing radicated and incurable Diseases. Yet I would not be so understood, as if I condemned all Purgation; for Purging being used at a due time, brings no small profit. Blood-letting also being seasonably used, wants not its utility; but being often abused, is the cause of great mischiefs, and not seldom hastens on untimely death.
Moreover, the following Experiment, for the trying the Truth of my Aurum Potabile, is not to be contemned. Rub some Argent-vive upon a small Silver Plate, and what is superfluous, and doth not adhere, wipe off with a Linen cloth, after the manner of Goldsmiths, (or Gilders) who gild with the Amalgama of Gold and Quick-silver: Digest the Silver Plate in my Aurum Potabile, for half an hour, or an hour, then take it out, and you shall see with how, fair a Golden Colour it will be gilt. For in this digestion the Mercury is not so heated, that it can vanish in smoak, and therefore adhereth to the Silver Plate, and is tinged by my Aurum Potabile into the best Gold. Now try the same operation with another Silver Plate, rubbed over with Argent-vive, and digest it in a solution containing corporeal Gold, to see if that Plate will be gilt like the other. For the Plate coming out white, you will see a very great difference.
I could here add more such Experiments, if I thought it needful. If Goldsmiths (or Gilders) could gild their Silver Vessels, by such a coction (or digestion) in a solution of corporeal Gold, without doubt they would soon leave the common way of gilding by the Amalgama of Mercury and Gold, because by its poisonous Mercurial fume, affecting the bodies of those who handle it, it is wont to cast them into dangerous and lasting Diseases. But because they can effect nothing by such golden solutions, they are forced to supersede their Use, and to acquiesce in the old usual way.
These few things of my Aurum Potabile, which is the Fourth and Last Article in my Continuation of Miraculum Mundi, I am constrained to publish for its defence, that every one may know I have not attributed too much to it, but that it can perform much more; the truth of which I am ready to exhibit. Therefore this is a Medicament most worthy to be presented to Great and Noble Men, as a precious Gift.
As for the Third Process in the same Work, which is offered to Physicians and Citizens, that they may by an easie labour obtain good Medicines for Mankind, and an honest livelihood; it is openly and clearly described, so that in it not the least thing is hidden or concealed, I cannot force any to believe or try the matter; I have enough to do with my own affairs; but if in my Youth I could have obtained such a Manuduction, as I have hitherto and still do administer to others, I should not have been forced to the searching out of Nature with so great charge and labours, heavy stinks, and great danger of my Life, as I have. I here again assert that which I have often asserted, viz. That by the fulminating of Salt-Petre with Tin and Mercury, much Gold and Silver is acquired; which thing I have often done, and as yet can do it, and do promise that in due time I will demonstrate it publickly in my Laboratory to Friends. The other point, in which I have taught how Rich men may augment or improve their Gold and Silver, much safer than they are wont to do by putting it to Usury, I have truly and candidly revealed, and have kept back nothing. NB. But that there are other waies of acquiring Riches, without great Cost and Labours at the Fire, the troublesome Exercise of Merchandise, or other things, disturbing or hurting the mind, I do in no wise deny. For the like things are every where obvious, in divers place of my Writings, especially in the 2, 3, and 4 parts of The Prosperity of Germany, where mention is made of an Excellent Work, by means of which an honest livelihood may be obtained in tranquility, without noise, meltings, and blowings of Bellows, and that by the help of a certain Water extracting Gold and Silver from Sand, Earth, Clay, Stones, and Minerals, without great labour and costs. And although there should not be at hand any such Earth, Sand, or Stones, which contain Gold and Silver, from which these cannot be elicited by common melting; (yet there is hardly any place in the World, where these matters do not occurr) nevertheless there is no want of Lead and Tin, from which two at all times, and in all places of the World, Gold and Silver, by the help of the said Water of Salt-petre may be extracted; which is an excellent and profitable Art, the which, lest it should die with me, I have already shewed it to some Friends.
I also here promise, that in my publick Laboratory I will shew and demonstrate various Secrets. But let no man perswade himself that I will do this to all men, without descrimination, or admit every unknown Person to this demonstration, but only those whose Piety and Candour I my self have long known, or such as shall be recommended by them, or other known Friends.
Moreover, besides my publick Laboratory, I will also have a private one, in which shall be shewed to my Friends the more curious and excellent things which I have mentioned in my Writings.
There shall be shewed rare and hitherto unknown Wonders of Nature, as Vegetable and Mineral Plants. As for example.
Vegetables of a Metallick Nature; of which we have spoken in the Treatise of The Nature of Salts.
Herbs springing up or growing out of hard Flints, yea, out of pieces of Iron.
Metals in a few hours growing up like Vegetables, by the help of a certain Water; concerning which, see my Description of the Liquor of Flints, in The Second Part of Furnaces.
Metals in a few hours space, like Herbs, without the addition of any foreign matter, growing up, so that they lose nothing in the trial of the Cupel.
Also divers manual Operations, and Compendiums not common in the Destillation of excellent Spirits, profitable both in Alchymy and Physick, such are Spirit of Nitre, Spirit of Salt, Aqua-fortis, Aqua-regis, and the like, by which they are so easily and swiftly destilled, that with two or three pound of Coals, by a Body and Head, in Sand, every hour may be destilled one pound of spirit, and that so pure, sweet, and clear, that it needs no rectification.
But seeing that this is a thing unheard of, and therefore will be look’d upon by the common Chymists as a thing incredible, I cannot forbear here only to point at the way, by which it may appear possible to be done.
Suppose that I have need of some pounds of spirit of salt, and want the opportunity of preparing it in a long time, by the force of fire, I use the following preparation. Instead of a great and continual fire, I use a separatory Art, severing the pure from the impure, dissolving common Kitchin-salt, or salt-petre, in common Water, and adding to the solution put into a Cucurbit a separatory sulphur. The Cucurbit, with a Head or Retort, (by which also the Destillation may be made) being set in sand, I kindle a fire, by which the water containing the salt may boil, and so by the sulphur, in the boiling, the pure parts are separated from the impure; the purer parts are rendered very fugacious and sweet clear spirits; the grosser, more earthy and fixed salt remaineth in the Cucurbit or Retort, of a very wonderful Nature and Property. And after this manner, from one pound of salt or salt-petre, may easily be destilled one pound of spirit of salt, or spirit of Nitre. From a pretty large Cucurbit, in ten hours, may be made ten pounds of spirit of salt, or spirit of Nitre, which two spirits being mixed together, make an Aqua-regia. The quantity of your spirit in each Destillation will be greater or lesser, according as your Cucurbit is larger or smaller. He that desireth to make Aqua-regia by the same destillation, must dissolve equal parts of salt and salt-petre in Water, and destil by a Body or Retort.
This is indeed an excellent Compendium for all those that need a great quantity of those Spirits. Gold, Silver, as also all the other Metals, may be dissolved without Aqua-fortis, or Aqua-regis, and the like spirits, by the help of certain salts dissolved in water, which truly is also a famous Invention. So also it is with those other rare Experiments above mentioned; as for example, If a metal ought to grow in height, something contrary is to be added to it; for this, while it flieth from its contrary, arising out of the mass, groweth up as well in the dry as the moist way.
If we would have an hard Metal or Flint bring forth an Herb; the Metal, whether it be gold, silver, copper, iron, tin, or lead, are first to be reduced into a tender Powder by salts, and that Powder being put into an Earthen Vessel, is to be moistened with a certain peculiar Water, and the seeds of the Herbs to be sowed or set therein, which after they are grown to perfection, are to be no longer moistened, but the powder is to be exposed to the Rays of the Sun, which again becoming a metal or an hard stone, plainly like to another metal or stone, containeth the inhering Roots of the Herb, and causeth the Ignorant to admire how an Herb should grow out of a piece of Gold, Silver, Iron, Copper, or an hard Flint. This is also certain, and not to be doubted, that the said Herbs so growing out of the Metals, do obtain the nature and properties of those out of which they arise.
Although these Experiments of Herbs thus growing afford no profit, yet they are noble Operations of Nature and Art, having more in them than they promise at the first sight, therefore I have not here brought them in vain, inasmuch as they are of no small moment.
But that I may here (at least) mention somewhat of this growing faculty of Vegetables and Metals, be it known to every one, that in my publick Laboratory shall be seen the seeds of all sorts of Herbs, and especially of Grain, as Wheat, Barly, Oats, and others, viz. by what means they may be so prepared, as to acquire a swift faculty of growing, and that one grain may produce ten, twenty, or thirty strong stalks, with full ears, and fruit an hundred fold.
In like manner shall be shewed to some Friends, how Salt-Petre, as the only promoter and helper of the growing faculty, may be sowed it self, so that it shall recompence the labour an hundred fold; for salt-petre multiplieth it self, and groweth up out of common salt, like other Vegetables; whence that old Proverb of sowing of salt might perhaps take its Original.
It behoveth that I here make mention of yet another wonderful thing concerning the growing faculty, to be shewn (God willing) in my private Laboratory. And it is this, that Gold and Silver do grow, are encreased and multiplied out of gross Saturn, even as the seeds of Vegetables, out of a dunged and salt Earth, so that in fifty ounces there is daily an augmentation of one ounce, if not of two. He that shall be here a good Husbandman, and skilful in ploughing of Saturn, and rendering him fertile, and of sowing or planting in him a fit seed, he will have a plentiful Harvest, answerable to the seed which he sowed, and will easily gain three or four times as much.
Therefore, because the growing faculty of Vegetables, Animals, and Minerals, or Metals, taketh its rise from the only and Universal Salt of the Earth, and this from the Salt of the Sea, and the Sea Salt, from the Sun, if the Divine Goodness shall grant me Life, I will shew to my Friends, how by small labour and charge, the Universal Salt fatness, fit for the rendring all barren and sandy ground fruitful, instead of Dung, may be copiously separated from Sea Salt. Yea if need require, I can easily demonstrate, that also the natural Seed of Gold, the true Universal Medicine may be prepared of the same, or that it may be acquired from the visible Ocean which is known to every Man. But seeing that belongs not to this place, we referr the Reader, desirous of such subtile knowledge, to the Treatise of the Nature of Salts, where he will find those things which will satisfie his desire.
These, and the like Experiments shall be shewn in my Laboratory, among all which, that is the most excellent, by which a Man, without the incommoding of another, and with great quietness and Tranquility, may honestly get his Food and Raiment. There shall be also demonstrated those four Arcanums treated of in the Continuation of Miraculum Mundi, and many other things treated of in my Writings, which many believe cannot be effected. That so I, by giving an occular Demonstration, may vindicate my Writings from the Injuries and Reproaches of the ignorant, and also leave behind me somewhat for the good of Posterity.
A
TREATISE
OF THE
Nature of Salts:
OR, A
Clear Description, declaring by a perfect Explanation, the Nature, Properties, and use of such Salts as are commonly known, as also of a certain other very wonderful Salt, hitherto unknown to the World; by whose help all Vegitables, Animals and Minerals, without diminution of their weight, or change of their form, may be transmuted into hard and incombustible Bodies:
WITH
A most firm Demonstration that Salt (after God and the Sun) is the only Beginning, Original, Propagation and Augmentation of all things; from which the greatest Treasure of the whole World; and the greatest Riches may be obtained.
THE PREFACE.
The manifold and various sorts of food, whether prepared of Flesh or Fish, if brought to the Table not seasoned with Salt, are not grateful to the Palate; in as much as they neither exhibit a pleasant relish, nor conduce to the health of the Body. Every man will readily assent to the truth of this trite and vulgar Maxim, if he shall consider with an accurate mind, that among all the Seasonings and Sauces of food, Salt holdeth the chiefest place, and that there is no other equal to it, so that among so many, there is no one to be preferr’d to it.
Therefore what great and excellent Treasures, admirable Virtues, and most worthy Endowments, in which, by diligent search, and inquisition the minds of men may be occupied, are contained therein, I have determined in this present Treatise to enquire into, and declare; inasmuch as for the space of fifteen or sixteen years, I have endeavoured nothing more, than that by all my Labours I might serve the Divine Glory, and the publick good. For by my first endeavours I published a Work, treating of Philosophical Furnaces in five parts, and I discovered five Furnaces, adapted to the various modes of Distillation; I also shewed the way of preparing (by an artificial manner) excellent Medicines which drive away various and divers Diseases afflicting the Humane Body, which profitable and artificial Inventions, no man before me hath revealed.
Next follows my Mineral Work, shewing the Original, and emendation of Metals and Minerals: To which succeedeth my Pharmacopœia Spagyrica, in three parts, treating of Vegetables, and by what means efficacious Medicines may be prepared of them.
Next after these, was my Work of the Admirable Nature and Properties of Salt-petre, in which is solidly demonstrated, that that Miracle of all sorts, is the true Universal Solvent of Philosophers, which is subservient to the use of all men, high and low, rich and poor. That little Treatise I have called by the name of Miraculum Mundi, which I have augmented by an Explication and Continuation, and fenced it with a defence and Apology, against the wicked Insults of Envy and Scorn. In all these I have set before the Eyes of this blind World, the Divine Miracles and Misteries of Nature.
After this, came out another Treatise, under the Title of the Prosperity of Germany, in four Books, the two latter of which are not yet Printed, but shall be published in a short time, if God shall prolong my life, which contain very profitable Precepts of the Oeconomy and Administration of things familiar.
Then another little piece, called, The Consolation of Sailers; teaching how they may defend and preserve themselves in all long Voyages, as to the East-Indies and other parts, against Hunger, Thirst, and other incommodities of that kind, to which they are wont to be Obnoxious.
Moreover, A Treatise of Tartar, Vinegar, and Spirit of Wine, shewing their easie attainment and preparation.
To these I have adjoined, a Treatise of Aurum Potabile, and another of true Aurum Potabile, or the Universal Medicine, and other Apologetical Writings, in which I have not only set forth the perfidious unfaithfulness of men, but have also revealed many excellent Sciences, that by all these Writings I might illustrate the Divine Glory, and contribute to the benefit and profit of my Neighbour, by giving him as it were wholsom and excellent food, whereby both his Body and mind may be equally refreshed.
And although the said Meats be wholsome, of a good Savour, and contain their own Salt; nevertheless, it seems to me necessary, to salt them as it were afresh, and to season them with a certain Sauce, that they may be tasted with so much the greater appetite and pleasure. And I have so much the more a mind to do this, as I more studiously endeavour to observe that precept of the ancient Doctors, that no Meat should be brought to the Table without Salt. For it was a received custom in former time in well ordered Families, to set the Salt first upon the Table before any other Dish, and not to take it away till all other Dishes were first removed: The which indicates, that Salt is a most profitable thing, and an highly necessary gift of God, therefore of right claimeth the precedency of other Meats in setting upon the Table, and of remaining there, till they are again removed. But that this most Noble and Divine Gift, may the better be understood by the ignorant, and may be made more known than hitherto it hath been, I cannot pass by, but I must indulge my self, as my time will allow, in a few words, and as it were by the bye, to shadow out, and depict its great and admirable efficacy, for the profit of Mankind. But here I shall speak but of few things, and that very compendiously, the studious of Divine Wonders may find the rest in the Writings of other pious and diligent Men, if he hath a desire to know more.
As for the Original of Salt, which is drawn out of the Ocean, as an Universal Storehouse, Writers are divided into divers parts and Opinions. Some think that those Salt Fountains, which in many, and various places of the Earth break forth from their Springs, and by the help of boiling, yield their Salt, do not take their beginning from the Ocean, but from a Salt peculiarly generated, and brought forth in many places of the Terrene Globe, like Metals. And they establish their Opinion by this Argument; That the Water of those Fountains much exceedeth, oftentimes, that of the Sea in saltness; and on the contrary, the Sea Water being brought by long and tedious Passages through the Earth, necessarily looseth its saltness, and therefore leaving its Salt, it ought to come forth plainly sweet, or insipid. This reason, at the first sight, seemeth so agreeable to truth, that one can hardly think the matter to be otherwise. But most Springs of sweet Water, in their first rise were Salt, which penetrating the passages of the Earth, have deposited their Salt in the same, to nourish the Earth, and that they might come forth sweet for the daily use of Man. Whence they have given rise to so many, and such various Rivers, which again return in that Universal Store-house the Sea, or Ocean, by which incessant and Reciprocal Flux, they are impregnated with Salt, and Communicate the same to the Earth, that it may never labour under a want of due nourishment, but may render Minerals, Stones, Trees, Grass, Beasts, and even Men also, partakers of the same perpetually, and so may serve as well for the Sustentation, Propagation, and Conservation of Irrational, as Rational Animals, the which no man of a sound mind can deny, except he will also deny the Circulation of the Blood in the Body of Man, or Microcosm, which is plainly unknown to not a few, and will say, that the blood in the little Toe, or little Finger, or left Ear, or other places, doth not arise from the Liver, the Universal Fountain of Blood, but that it is particularly generated and produced by the Vital Spirit, in those very parts, which savoureth not a little of Absurdity.
Seeing therefore, that the constant Circulation of the Blood in the Microcosm, can be in no wise deny’d, why should not also such a Circulation in the Macrocosm be admitted as true? For as the Blood of the Human Body arising from the Liver, diffuseth it self through all the Passages and Veins of the Body, as well small as great, and Conserveth the life of the whole, nourisheth all the parts, and augmenteth the good juices, which are changed into Flesh, Bones, Skin, and Hairs in the Members themselves, and leaving the unprofitable Phlegm to be expelled by the Pores of the skin: So also is it with the Nutriment and Universal Aliment of the great World, while the Salt water without intermission, of the great Sea, or Ocean, encompassing the whole Globe of the Earth, by many small and great passages or Veins, passeth through all the parts of the Earth, and nourisheth and sustaineth them with its Salt, that Minerals, Metals, Stones, Sand, Clay, Shrubs, Trees, and Grass may be nourished and grow, and in growing take their encrease. The rest of the Water being freed from all saltness, is exterminated as a superfluity in the Superficies, and being diffused into various Springs, as well small as great, is expelled, no otherwise than the superfluous sweat of the Blood in the Microcosm, by innumerable passages and pores. But that in many places of the Earth, the Water doth not leave its salt, but carrieth it along with it self, that may very well come to pass for divers reasons. For first, the most excellent Governour, by His Divine Providence, hath most wisely ordained and appointed, that a salt water of this kind, which men could in no wise be without, should break forth out of the Earth, and it is thus effected: The Sea-water every where passing through the passages and clefts of the Earth, in some places is dried up by the Central fire, and coagulated into hard and great pieces, which being digged up by men, and dissolved by the help of Water, and freed from its fæces, is boiled up in fit Vessels, and reduced into a pure Salt.
But if it happeneth that other Water passing through those passages, findeth pieces of Salt of this kind, it dissolveth so much of the same as it can carry along with it, and afterwards is boiled into Salt after various manners, according to the greater or lesser quantity of Salt it hath carried along with it.
But that one Salt Fountain is richer in Salt than another, the cause of the difference is in the Water, which passing by, doth more or less associate it self with the Salt, and so is made stronger or weaker.
These few things are sufficient for the refelling of their Opinion, who assert, that Saline Fountains do not draw their original from the Sea, but are generated and produced in a peculiar manner in the Earth, by the help of the Stars.
But if this should seem credible, nevertheless it would seem more credible, that the Sun and Stars casting their Rays and Influences into the Ocean or Seas, should there generate Salt, which afterwards penetrating through the pervious passages of the Earth, should convey due nourishment to the same.
This reason may also be assigned of the greater or lesser quantity of Salt in Fountains or Salt-springs, that those passages which receive salt water from the Sea, differ in scituation of place, and are also differently disposed or allotted by the sea-water it self, which being various and manifold (in respect of saltness) differs much in one place from another.
For by how much the nearer the Sea-water is to the North, it contains so much the less salt, so that oftentimes it scarcely holds the tenth or twelfth part of Salt. But the nearer it is to the South or the East, it is inriched with so much the more salt. For this reason, in many places of the East and West Indies, the sea aboundeth and swelleth with so great a force of salt, that when it is stirred up by the vehement impetuosity of Tempests, it casts out with its surges a copious spume or frothy scum upon the shore, which being afterwards dried by the Rays of the Sun, the Inhabitants are wont to use for the salting of Flesh and Fish. Experience teacheth, that in places of this sort, four pounds of Sea-water yield one pound of salt, and the fertility of those Lands also indicates the great quantity of salt, which without any cultivation or human labour, both Winter and Summer inrich the Inhabitants with most excellent Fruits. But those Regions scituated near the Arctick Pole, or North, do not enjoy so great a fertility, because they want the greater and more penetrating Beams of the Sun, and do not exhibit so great a quantity of Salt, which is the cause of all fertility, and therefore those Regions are denied so large and spontaneous a fruitfulness.
But that Salt which the Unskilful have been accustomed to have in little or no regard, may be had in greater honour, I neither could or would any longer pass by its due Name in silence, and therefore I have called it the greatest Treasure, and most ample Riches of the World.
Moreover, that I may prove and demonstrate, that this common abject salt, known to every man, (in which the life, conservation, growth, and propagation of all the Creatures consisteth, and which is the beginning and end of all things) doth deserve this title, and that a greater Treasure is not found in the Earth; it will be necessary to do this, that I make manifest the infallible Verity of the Mysteries of GOD and Nature.
But I desire of the unprejudiced Reader, that he will not be offended at the vileness of abject and contemptible salt, nor think that I, in giving this Title to it, and calling it the greatest Treasure and chiefest Riches of the whole World, have exceeded or given it too great honour. For so great and honourable a Title doth of right belong to it, and should as yet be insignized with a greater, if a greater by me could be attributed. And I easily perswade my self, that if those who are captivated by the hunger of Gold, shall see this Book, and read the Title, they will conceive no other thing in their minds, than the description of the great Universal it self, or the revelation of great Riches and massy Treasures, which they will hope to find in this Treatise, never dreaming that poor abject and contemptible salt should be set before them, and therefore will say, What is all this noise about a handful of Salt? Who could have thought that Glauber would have dared to have given such a Title to Salt? But I earnestly require of thee, my Friend, that thou wouldst patiently read those things which in this Writing I have put before thine eyes, concerning Salt, and that thou wouldst accurately examine them, that thou maist apprehend me to have written the pure and sincere truth. If they exceed the capacity of thy mind, and thou hast not hitherto learned or understood the same from the Books of others, I would have thee to understand that all men have not knowledge of all things, and that the Omnipotent GOD hath left many Sciences to Posterity, which he hath hitherto concealed from the proud and haughty. Read over and over the true Writings of the ancient Philosophers, that thou maist know, and throughly know, that those men who have searched the most intimate Penetrals of Nature, had salt in great estimation, to have industriously concealed its Mysteries and Arcanums from the ingrateful World, which now in these last times are brought to light, for thee and all others, to be received as incomparable Gifts, with a grateful mind.
Therefore Reader bend thine Ears, and open thine Eyes, overgrown with blindness and darkness, attend to those good things which I shall discourse to thee of salt; if thou wilt make trial, and will search them throughly by an accurate examination, whether they agree with God, Nature and Truth, I doubt not, but thy mind will be enlightened with a great light, and thou wilt become as a man renovated; but if with a proud mind thou shalt refuse to learn and understand those things, or scoff or mock at them, thou shalt be reckoned amongst the number of Fools, and perpetually abide in the same, although Aristotle himself, and all the Professors and Doctors should sit upon thy long Ass-ears, and thou with the same shouldst endeavour as an Ass with a sack to cover thy foolish Pride and proud folly. It is much better for a man to know many things, and measure or estimate himself in his own way or manner, than to know nothing, and bear himself out with the vain pride of his own ignorance. I have never seen any man endowed with true knowledge, who hath preferred himself to others; on the contrary, I have found very many, who being stirred up by envy, hatred, and inhumane malice, do nothing sooner or more readily, than insult and make a mockery at pious men, to whom the Divine Bounty hath granted his Gifts, and as it were, devour them with their Wolf-like Teeth, which diabolical wickedness the Divine Justice in its own time will not suffer to escape unpunished.
Thus much I was willing to say to the proud Caviller; now therefore attend to those things which I shall speak concerning Salt.
A
TREATISE
OF THE
Nature of Salts, &c.
I. Of the Nature of SALT.
That it may be demonstrated in a Compendium, how many good things, as first the Tranquility of our mind, the chiefest Temporal Good, the Conservation of our Bodily Health, the great Riches and Treasures, and other things which are necessary for humane use, are latent or hidden in the despicable Body of Salt; in the first place let us hear what our Saviour Christ himself saith, who is the Truth, the Light, and the Life, in the Gospel of St. Luke, Chap. 14. Ver. 34. and in Mark, Chap. 9. Ver. 50. Salt (saith he) is a good thing. And in Luke, Chap. 18. Ver. 19. No man (saith he) is good, but God alone. But he calleth his Disciples the Salt of the Earth, and addeth, If the Earth wanteth salt, it is unprofitable, neither doth it bring forth Fruit. And Dung it self, without Salt, is of no use. This is as if he should have said, Salt is the most noble thing of the whole World; and yet amongst Fools the most abject and contemptible. Be ye like to this, and do the Will of God, and as Mediators, lead Sinners to GOD, which otherwise cannot be done. I am your Head, your Master, and go before you; tread ye in my footsteps, follow me, I am the Way, &c.
But to return to Salt, we will hear the opinion of others concerning it: There is here no need to cite the Writings of Philosophers at length, seeing they are at hand, and from them it may be manifest to every man, that next after GOD, the Sun, and Fire, they have esteemed it the most Noble Creature, and have given to it Honours as it were Divine. The Heathens would not sacrifice to their gods without Fire and Salt. If you read the Old and New Testament, you shall find that God himself hath commanded to have regard to Salt. In the Gospel of St. Mark you shall find that all men are to be seasoned or preserved by Fire, and all sacrifices with salt, and that the Lamp or Light upon the Altar was never to be put out, but to be kept in continual Burning. In the Christian Church, this manner is still observed, that no Infant is baptized, without some Light or Candle be present, and the Priest sprinkles a little salt upon the mouth of the Baptized, with these words, Receive the salt or seasoning of Wisdom; as if he should say, Learn to understand and know God and be not like the Beast, which hath no understanding. These Ceremonies are observed in some places at this day. The Greek Church baptizeth with fire and water, by that Rite indicating the Holy Ghost to be like to fire, because he warmeth the cold hearts of Men, enliveneth them, and turneth them to GOD. God Himself calleth himself a consuming Fire; and the Holy Ghost hath alwaies appeared in the form of Fire, and shewed Himself to the Disciples of Christ in fiery Tongues. The Abysini professing the Christian Religion in Africa, under the most Potent King and Priest Prester John, baptize with Fire and Water, and make a sign or mark in the Foreheads of the men which are baptised, by Burning. In short, there is not any man among the Heathens, Jews, Turks, and Christians, who doth not highly value Fire and Salt, of which notwithstanding he knoweth no more than a mad-man, or than a Swine, or an Ox, or other irrational Beasts, which pass their life without understanding. But these two Creatures of God, to wit, Fire and Salt, are one and the same in the foundation of Nature; for Fire produceth Salt, and Salt is again converted into Fire, and Fire into Salt, so that by a mutual conversion they are alwaies changed one into the other. Therefore Hermes the Father of Philosophers faith, That which is above, is as that which is below, and that which is below, as that which is above; as you may read in his Smaragdine Table. The Sun or Fire is above, Salt is below, which is by an easie way rendered combustible, like the sun or fire; as I have taught in many places of my Writings, and all Philosophers, with an unanimous consent, do confess, that the greatest Secret lieth hidden in fire and salt. Hence is the word Alchymy from fire and salt, which penetrate all things, and Fire is the Symbol of GOD, who hath alwaies exhibited himself to mortal eyes, in the form of Fire: But Salt is the Symbol of Eternity, inasmuch as it defendeth and preserveth all things from Corruption.
There are some who determine the Evangelist John to have understood Hermetick Philosophy; and there is yet extant an Hymn, composed and sung by the ancient Fathers, in honour of the same John, in which occurr these words: Who maketh Gold of Rods or Twiggs, and Gemms of Stones. Nevertheless I leave those things to every man’s judgment, and here I only say this, That both Heavenly and Earthly Mysteries were known to the Prophets and Apostles.
But although I have never taken in hand so great a Philosophick Work, nevertheless it is so known to me from the Writings of the Prophets and Apostles, and from the Light of Nature, that by comparing things Divine and Humane, I could easily subject it to the Eye, but that power is not allowed me, and therefore I trust that no man will make an evil Interpretation of what I have said, seeing that thereby I aim at nothing but the glory of God, and the profit of my Neighbour.
There is no need for any man to seek many things from the Old and New Philosophers, seeing that by reading and considering the Divine Writings of Moses, the Prophets and Apostles, he may obtain his desire, and may without doubt, in them, find the Stone of Philosophers described, provided he shall have but a little knowledge of Nature. I will say no more, but that the infallible Truth occurrs in those. All these things are to be taken so, that things Divine may be understood in a Divine sence, and Natural things in an Elementary sence, without changing or mixing, seeing that they have no Communion among themselves.
But lest it should seem to any, to be absurd, that St. John the Evangelist should make Gold of Sticks or Twiggs, and Gemms of Stones, as the said Hymn teacheth, by an Art indeed great, and to be admired, I have thought it necessary to open and shew to the Unskilful by what means that might be done.
In the first place, this was possible to St. John, as he was a man abundantly gifted with the Holy Spirit, and seasoned with the Salt of Wisdom, so that he might perform this action supernaturally, as well as naturally, seeing that he was endowed by the holy Spirit, without all doubt he had also the natural Light in his possession.
But by which of those powers he effected this, is not for us to know, nor doth it behove us to know. But because few will believe that St. John wrought the same by natural means, and many not believing in Nature and Art, will only say, that it could never be that Wood should be transmuted into Gold, and Stones into Gemms. And although the later should be in some sort credible, by reason of the alliance or likeness between Stones and Gemms, nevertheless the former, by reason of the great disagreement between Woods and Metals, inasmuch as they belong to divers Kingdoms, they object, exceeds all Belief, and other Objections of this sort, may be found among the Unskilful, by reason of the external species of place. But such things are wont to move no admiration in Philosophers, much less any doubt, seeing that they are not ignorant how great familiarity there is of the Vegetable Kingdom with the Mineral, both which have their Rise from the same Subjects, viz. Salt and Fire, which their Anatomy doth clearly demonstrate. And although this may exceed the Capacity of some, yet it doth not thence follow that it is not true. If all things were to be spoken truly and openly, I confess there would be found a very small number of those who rightly understand Nature, seeing that almost all men who have but frequented a School for some years, and obtained any thing of Latin, whether they understand Nature, or are ignorant of her, will be taken for Philosophers, traduce those Philosophers who are illuminated by the light of Nature, with strange Cavillings and wicked Lyes, every where setting forth themselves by their own ignorance. Therefore it is no wonder that the Secrets of Nature should lie hid, and by the ignorant and unskilful of this sort be all taken for Fables and foolish Whimsies, which their Sheeps Brains cannot reach. But who is able to cure this Evil? Perverse manners are to be left with a perverse World. But that I may prove and demonstrate that it is not altogether impossible for Art to transmute Wood into Gold, I will point out by what means it may be done.
First, Then it is manifest before all things, that all Wood and every Herb hath its original from a certain sulphureous salt, to which Metals also owe their Rise and greatly agree in similitude, and by an intimate agreement in the same name; so that how easily a Mineral suffereth it self to be changed into a Vegetable, and that again into a Mineral, I have signified in other places of my Writings. Indeed if you shall look upon the external difference of any Wood or Herb, and a Metal, it will indeed appear great; but being reduced to their first matter, they will not differ in any discrimination; as is manifested in my Continuation of Miraculum Mundi.
Therefore if the first matter of Vegetables be adjoined to any metallick seed, this is nourished by that; and again, if a metal be reduced to its first matter, and any Vegetable seed put to it, that will be changed into a Vegetable; which Experience hath often shewed me. But if those two had not a great affinity with each other, they would not so easily admit of a mutual conversion one into the other; the seeds indeed differ between themselves, but they agree in the first matter, which appeareth thus: If a sulphureous salt, not corrosive, be mixed with sand, and moistened with water, and the seeds of divers Herbs sowed in it, for every seed doth thence attract its own nourishment, every one, according to its species, producing its like, endowed with various colours, smell, and proper taste, powers, and virtues, all which proceed from one only salt, and are manifested by the heat of the Sun, and the operation of the internal Archeus. But to make the matter more clear, it is to be known that the principals of Vegetables are Water, Salt, and Sulphur, from which also Metals take their original, and not from running Mercury, as many think. For that Argent-vive, in its own peculiar nature, is also a metal arising from the same three principles, from which the other metals, and all Vegetables draw their original; viz. from Water, Salt, and Sulphur, which their Anatomy maketh manifest. Here the rout of Unskilful men will take Counsel to resel this my opinion, inasmuch as it will seem worthy of credit to few. But the cause of this incredulity is the rudeness and unskilfulness of men of this sort, who having no Experience in Natural things, nor in no wise enlightened by the Light of Nature, are blinder than a Mole.
Those things which hitherto I have so often, and with so many words inculcated, the same I here repeat and affirm, to wit, That a Metal may be converted into a Vegetable, and that again into a Metal, and that no Vegetable is found, from which a natural and yellow Sulphur, in all things like to the Mineral, may not be prepared; and this Sulphur prepared of any Vegetable, if it be adjoined to any fixed metallick Sulphur, it is maturated by the same, into a metal, yet not without a medium; as I have often indicated in my Writings, and that medium I have said to be Salt. Therefore whosoever knoweth how to adjoin any immature sulphur, whether Vegetable or Mineral, to any ripe Metal, the fixed and constant sulphur of Gold and Silver, will be nourished and encreased by the Vegetable or Mineral sulphur, not fixed, and will transmute that into the species and property of the other, as the Ferment shall be white or red, in like manner as the seed of any Vegetable doth. So gold and silver may be made of a sulphureous salt, according to any ones will, which nevertheless requires a due time, seeing that a transmutation of this sort is perfected gradually, and by a due heat, as also in the propagation of Vegetables & Minerals it is wont to be done. From these things it appears, that this Transmutation is the meer Work of Nature, which many Experiments which I have made, and yet am able to make, do evidently demonstrate; therefore there is no reason why such things should seem so wonderful or absurd to any.
Whether St. John performed the Transmutation of which we have spoken, by the help of any natural Art, or whether he did the same by a Divine Power, we will not here dispute; but let it suffice to have demonstrated that such things may be performed by a natural reason.
For when Wood, Bread, or piece of a Bone; or also any Herb shall be adjoined to its own salt, in due manner of Art, and reduced to its first matter, that salt transmuteth the Flower, Bread, Wood, or Herb into a sulphureous salt, which encreaseth the growing faculty of Vegetables and Minerals. A salt of this sort being mixed with a small quantity of white Flint reduced to powder, and melted in a strong Fire, will give a red and pellucid stone or glass, which if it be kept long in the Fire, it turneth green, and at length black, like a Coal, and acquireth so great hardness, that it may be cut and polished after the manner of other precious stones. Here the desirous of Art may see, that by one and the same way, and in one and the same time, that Gold may be prepared of Wood, and fair and pellucid stones, of various colours, of white Flints. But that the Eyes of the studious of Divine and Natural things, may be the better opened, I will more clearly expound what the first matter is.
Therefore, as to this first matter, of which we here speak, that of it Metals no less than Vegetables may be brought forth, it is to be known how easily it may be prepared by the help of Fire, and of a certain Salt not corrosive, of Metals, Vegetables, and Animals, and indeed so swiftly, that in the space of three hours a piece of Bread, Flesh, or of any Metal, may be transmuted into a sulphureous salt. The same thing also happeneth in the stomachs of Men and Beasts, in which the Vegetables and Animals which are eaten, are consumed in the space of 24 hours, and transmuted into that sulphureous salt from which they have drawn their Rise. But Metals being too fixed and compact, those stomachs have no Jurisdiction over them, inasmuch as they are not able to reduce them to their first matter, except the same were so reduced before, and so should come into the stomach, opened by a radical solution, and so are digested and consumed like Animals and Vegetables. But what need is there of the help of humane stomachs to perform such things, seeing that Operations of this sort may be perfected by the help of Fire and Art. A moist putrefaction without the help of Fire, performeth the same thing in Vegetables and Animals, in a long Process of time; but in Metals very difficultly, and not except in a very long time. Neither are humane Stomachs themselves alike potent, in reducing every Vegetable to its first matter, inasmuch as they exercise their power only upon those Vegetables which by a due Preparation are first rendered fit to be digested and concocted by the stomach, and reduced to their first matter. For first they are boiled, roasted, or prepared by some other way, because those things which are admitted into the Body, contrary to humane Nature, exercise nothing but venomous Operations. By a like reason Metals and Minerals refuse to be brought to their first matter in a humane Stomach, seeing that the stomach cannot suffer them, as being averse to humane Nature, but ejects them as a certain Venome, not without great peril of Life. Here I except Gold, which Metal only, being first rightly prepared, doth not refuse reduction into its first matter in the stomach of Man; nevertheless Art doth it more easily and readily. He who knoweth not this Artificial Reduction, must be content with the Natural, which nevertheless is not desirable, by reason of the toil, stink, and length of time which it requires. For which reason it is of less account than the artificial. Some of the ancient Philosophers have indeed (not without reason) used the Dungs of Animals, by reason of the incredible Virtues which they possess. But because we have better and fitter Medicaments at hand, not without reason we omit those, and leave them to them who labour under the want of better; which happeneth to Country people, who being remote from Cities and Medicines, are wont to use Dungs in various Diseases instead of Medicines. They purge the Bodies of Boys and Girls with Mouse-dung, Horse-dung, and Goose-dung, being dissolved in Wine or Beer, and strained through a Linen Cloth, they use in curing the Falling-sickness by Sweat. In the Cure of an Erysipelas, or Burns, or Scalds, they use Hoggs-dung; and in all kind of Swellings Sheeps-dung; in a Quinsey white Doggs-turd, or Humane dung, as also to other Diseases of the Neck, which the rude and ignorant are wont to drink against various inward and outward defects of the humane Body.
I remember once to have seen an admirable Cure done in a moment by the help of humane dung, in a certain, long, and tedious Disease, which it plainly and swiftly removed, drawing those into admiration who were ignorant of the reason of so swift a Cure. He that understandeth the nature and properties of Dung, will easily perswade himself, that wonderful things may be effected by the same. The reason is ready, because humane Dung is nothing else but Bread and Flesh, reduced into their first matter, all their Bonds being loosened, and rendered fit for the exercising of their Virtues; and from humane Dung is elicited, without any great difficulty, a natural Burning, and like to Mineral Sulphur, of which being mixed with Coals and Salt-petre, Gunpowder is wont to be made; as also a certain Salt, not much unlike the Sal Enixum of Paracelsus. And both those, to wit, that Sulphur, and that Salt, the Humane dung containeth in it self; the which may put forth their wonderful Virtues, by admirable Operations, I think may be doubted by no man. Put a piece of Gold for a time into Humane dung, and afterwards cleanse it by washing, you shall find it equally yellow, as if it had lain in a Lixivium, in which common Mineral Sulphur had been dissolved. And that yellowness adhering to the Gold [or rather Silver, for the better distinction] is but the Vegitable or Animal Sulphur arising from the Food which the Man hath eaten.
This I say is the cause that the Dungs of Men and Beasts produce so great effects, which Bread and Flesh otherwise cannot produce, before they are reduced into their first matter. Nevertheless, I do not therefore admit them of value in Medicine, but only shew whence they have their Virtues of resisting Diseases, that by this means I may assert Vegitables, Animals, and Minerals do highly exercise their Virtues, when they return to their first matter, not that it is at all necessary to be done in the Stomachs of Animals, seeing that the Operation of the fire alone serveth for this reduction.
In what manner soever this first matter be made, whether by the Stomachs of Animals, or by the Operation of fire, there is no great difference, only that which is made by fire is purer, and not so stinking, as that which is done by the Stomachs of Animals, although in gilding of Silver, they are found to be equal, and obtain a Sulphurous nature. And hence it appears, that there lies hid in Bread, and in Flesh, a fugacious and spiritual Gold. And for this reason I conclude, that in all things of the World born of Salt, and brought to Maturity by the heat of the Sun, there is necessarily reconded a fugacious Volatile, and spiritual Gold, yet in greater quantity in one subject than another, but not manifested till the body containing it, by the help of art, returneth to its first matter.
The which Art, seeing that it is out of the reach of Rusticks, it is but reasonable, that they should make use of Dungs, without any ill interpretation. For in the greater, and more powerful Virtues to be produced, Dungs are found more potent than those things from which they proceed. Bread, Wine, Flesh, and the like things destinated for the nourishment of the Body, are not Medicines, but only Nutriments, from which, after an Animate Body hath separated its Aliment, that which is left, obtaineth Medicinal Powers and Virtues; and did I not fear that this dungy discourse should lead me too far from my purpose, I could declare things to be admired of Dungs. For Metals also being prepared but once by the help of Animals, may be wonderfully Converted, and reduced to their first matter, although it is in no wise necessary that we should take that way of doing it, seeing that an easier and better way is at hand, than that by the help of Animals. But he that is ignorant of this artificial Conversion, must be content with the other, till the teachings of experience, shall bring him to better things.
That incredible Virtues are hidden in the Dungs of Animals, Paracelsus at some time declared, in the presence of some Noble-Men, to some Unskilful Physicians, who being moved with anger, departed, thinking themselves to be highly reproached by Paracelsus, because they had asked of him some great Medicinal Secret, and he had set before them Humane Dung. But without doubt, he would have shewed them great Secrets hidden in such a matter, which exceeded their dull Capacities, but not the incomparable Ingeny of Paracelsus, who without doubt had revealed to them those Secrets which himself had found, had they not gone away from him with wrath and Indignation.
In another place of his Writings, he saith in express words, that he that knoweth not his own Dung, knoweth nothing at all, and is a blind Ass, to whom nothing of Heaven and Earth is manifest; which words do plainly prove Paracelsus to have been able to perform many things with Dung. But this I assert, that this my Transmutation, and Conversion of things into their first matter, doth far excel that which is done by Dungs, in as much as being endowed with a greater efficacy, it appeareth not in the species of Dung, but of a Sulphureous Salt, and may commodiously be used by all Men, and in all Diseases. Its Virtues are not restrained to any particular Disease, but operate generally, not only in all Humane Diseases, but also in all Infirmities and Defects of Vegetables and Minerals, as I have shewed in other places of my Writings. What I have here spoken of Dungs, I would not have any think that I have done it to the end that I would have them used in Medicine, but for this reason, that I might shew the great difference between an Herb as brought forth by the Earth, and that which being first digested, the Animal Stomach hath freed from its Bonds, and reduced it to the operation of its hidden Virtues: The which I have very clearly proved by the Dungs of Animals. Therefore the expert and learned Physician, setting aside all Dungy Medicines, may by the Spagyrick Art, reduce his Herbs to their first matter, that is a Sulphurous Salt, and may perform by Salts of this sort, more and greater things, than by the unprofitable, and destitute of all Virtue, Barks, Shells, and empty Husks, which a multitude of Physicians are accustomed to use at this day. I have thought fit to expose to the light these few things, concerning the first matter of things, and Dungs, which are not distinguished, by any great difference: But let us return to the matter it self, and see how fairly the light of Nature shineth from the Divine Light.
As God formed the first Man Adam of the Earth, and breathed into him a living Soul, and placed him in Paradise, and the Devil withdrew him from God, and Precipitated him into Eternal Damnation, using the Serpent as a Mediator: So also, Man who fell from his Creator, being deceived by Satan, by the Divine Serpent and Mediator, to wit, Jesus Christ, was again to be reconciled to God, which could no otherwise be done, and God permitted it so to come to pass, who otherwise might have bridled the Devil, so that he could not have seduc’d a Man, and also could have kept Satan himself in his Angelical Estate, that he should have had no hatred against God or Man. Now this Philosophick Elementary Secret may be compared, in all points, to the Heavenly Mistery. For if the Elementary Sun, in the separation made by God, in which he lifted himself on high from the rude and formless Chaos, had not ejected his earthly and corruptible Sulphur, and sent it down to the Abyss of the Earth, the Rays of the Sun, when they now penetrate the Earth, would not be hindered to Communicate with the Solar Progeny or Issue, so that the Bowels of the Earth would produce nothing but Gold; and the other Metals, viz. Iron, Lead, Tin, Copper, &c. should not be, which nevertheless are brought forth impure owing their received impurity to that impure, stinking, and earthly Sulphur, which is mixed with a Metallick Body in the Bowels of the Earth.
But to help Metals infected with a Sulphur of this sort, that they may become like to Gold, as the Son of the true Sun, it is necessary that Sol should humble his Son, to wit Gold, and suffer him to put on a Saline nature, whereby he may become the Medium of reducing radically the imperfect Metals to perfection. Salt is the only Medium of reconciling Gold to common Sulphur, and of making of it a Tincture, changing the imperfect Metals into perfect, of which all the Philosophers, whom few understand, have written so clearly.
Concerning this matter I have written very clearly in a Treatise, which I lately published, describing a Saline Water, or Aurum Potabile, which certainly containeth a great Mistery, although very many can neither understand or believe it. For because it wholly tingeth Mercury, it cannot be a solution of common Gold, because no Water, nor no Liquor prepared of Corporal Gold it self, can give to Mercury a constant Tincture. It may indeed be done that Gold dissolved, may adhere to argent vive, or that to Gold, so that both may pass together into a white Amalgama: But that such an Amalgama should become yellow and hard, or the Argent vive transmuted into Gold, will never happen, although it should be digested or cocted an hundred years in such a Golden solution. For the snowy whiteness of Mercury never suffereth it self to be tinged or coloured by common Gold, but is obedient to any tinging and coagulating Sulphur, concerning which in the Appendix to the Continuation of Miraculum Mundi, more things are declared. Let these few words be well examined, in which will be found a great Mistery; to wit the whole Philosophick work it self, provided the light of Nature shall a little shine. Nevertheless this is not so efficacious, as that it can reveal such Misteries to a Man who wants Venus to open his Eyes, with which he may behold the light of Nature. For without God, there is no light, and without light, no life, no Understanding nor Wisdom; Obscurity is Death, and Death Eternal Destruction.
Salt speaketh thus of it self; I am fire and life, and no Combustible Sulphur can be made Gold, except I be the Mediator. Salt is the only Medium between Combustible and Corrupt Sulphur, or the imperfect Metals, and Gold. The pernicious Sulphur or Satan, which lieth hid in lean Death, is first to be vanquished and overcome in Hell, then arising a Glorified Body, it occupieth its Royal Throne, and Converteth the Diseasie Metals into Gold.
But to delay the Reader, burning with a desire of Divine and Humane Mysteries, no longer, I will describe the whole Operation in a Philosophick manner, briefly, clearly, and truly, as I have oftentimes done it with my hands, but never yet, by reason of various Obstacles have brought it to a due perfection.
To the common Salt of the Earth well cleansed, adjoin a Terrestrial Sulphur in a due weight, the injected Rays of the Sun being first received by the Salt; the Salt and Sulphur will fight in Hell so long, until the Salt overcometh the Devil and Death, and ariseth a Glorified Body, by which its sick Brethren are to be Cured, or Converted into Gold.
This is the whole Operation, in which nothing is omitted, but the weight, and the name of Satan or Death. But the name of the Salt I have already manifested, and nothing here remains, but that I should express the name of Satan and Death, which for the Glory of God and Profit of my Neighbour, I will not conceal.
The Death and Devil of all Metals, is that Combustible Sulphur, which having its seat in all things, is equally in Vegitables, Animals, and Minerals. Conjoin Salt and burning Sulphur, and cause them to fight until the life (that is Salt) shall overcome and swallow up the burning Sulphur, which is Death, and from both will proceed a Glorified Body, like a fair Ruby, or pellucid and red Carbuncle, by which the Diseases of Men and Metals may be cured. In this manner of operating, delivered in few words, lieth hid a mistery of great moment, which one of a thousand will scarce understand, and by reason of the vileness of the matter, it will be to many offensive, and contemptible. But we will have no regard to Fools, blinded with their own folly and madness, who seek good where it is not to be found, and neither do nor will know it when put before their eyes. If after a Sophistical manner I should have proposed some Chymical Operation with a long and tedious Circumstance of words, I make no doubt, but the blind World would more readily have received it, than a short and compendious way of operating of this sort: Whence Sendivogius, and other true Philosophers, have not said without cause, that if the true manner of Operating should be revealed to any man, nevertheless, by reason of the vileness of the matter, it would not be believed. For this reason, some will object; I pray what good is like to be in so vile and abject a thing as Salt? And when was Sulphur wont to be made Gold? Hence also, they neither will nor can believe the truth.
But that I may clearly prove, that there are Secrets hidden in Salt and Sulphur, it behoveth, that I manifest those things more largely. Salt is the Symbole of Eternity, seeing that it is not diminished nor altered, neither by Fire, Air, Water, or Earth, but preserveth all things for a longtime from Corruption. It is a thing well known, and conversant in the sight of all the World, and is a help to all other things, yet wants not the help of any thing. Burning Sulphur is the Symbole of Death, and the true Infernal Devil, which no Element, nor any other thing (one Salt excepted) is able to vanquish and overcome. For although Sulphur not yet freed from its Bonds, being surely kept in its Prison should suffer it self for many years to be tortured by the fire, yet would it not receive any sensible mutation, nor any loss of weight, provided there be no open passage for its Exit. By the like reason, if it should abide an hundred years, in the Air or Water, yet it would in no wise putrifie. Salt only overcometh it, and changeth it into a Carbuncle; I say into a Carbuncle, so called, because shining with a pellucid redness, it sheweth like a burning Coal, and for its excellency may be accounted among Precious Stones. It is found by few, but they who have it in possession, hide it, nor do they expose it to Sale like Diamonds, or other Gemms. It is not digged out of rough Mountains, as others, but is sought by Prayers to God, and acquired by the Labour of the Hands.
But why do I say so much? Seeing that I have already exceeded my due limits, yet I know, that what I have said will exceed the capacity and understanding of the Impious. But that no man should doubt, that salt and sulphur are most noble Creatures, although very lightly esteemed, I will prove that salt is the beginning and end of all things. In the Creation of the World salt was first made, from which afterwards the four Elements proceeded, so that by the Philosophers salt is called The Center of the Elements concentrated; and by the same reason, by which it was the first, it still is, and remaineth the last. All things arise from salt, and after they are destroyed by death, do again return into the same. Et sal thesauros grandes & possidet ignis. In Salt and Fire are contained great Treasures. Salt is Fire, and Fire is Salt, and they contain in themselves a third thing, to wit, an hidden Spirit. When the most Omnipotent Creator had pronounced the word Fiat, and had created salt, the Chaos was afterwards parted or divided into four portions, and divers seats or places assigned to each, and also each had its Name given to it; which being done, the Elements took their beginning, instituting in themselves mutual actions, and ordaining their generations. The most pure and subtile part became the Firmament, and gave the Sun, Moon, and Stars the more gross and heavy, joined together into a mass of Earth, and like fæces or dreggs, occupied the lowest place. The watery and airy Portions encompass the Terrene Globe.
Now when the superiour or fiery part, with the Stars operate and immit their powers upon the lower part or Sea, the Water is rendered pregnant, or as it were with young, and generateth Salt without intermission. But lest this continual generation of Salt, effected by the operation of Fire, should be produced in the Sea or Water only, and the rest of the Elements should be idle, God hath also given to each of these its proper Gift, viz. to the Air, that it should receive the seed sent from the Stars, and communicate it to the Water; to the Water, that it should distribute the received seed through the passages and clefts of the Earth, that so by this reason Minerals and Metals of every kind might as well be produced within the earth, as all kinds of Herbs, Fruits, and Trees, without it in the superficies, serving for the nutriment, encrease and multiplication of Animals. This thing is witnessed by daily Experience; for if the Sea should not disperse its salt through the earth, so many excellent Minerals could in no wise exist in its bowels, neither in its superficies could not so many and so great Trees nor so various and manifold Herbs, and such divers sorts of Grass, be brought forth. For as much Salt as Vegetables draw to the external superficies, and Minerals to the inward bowels, so much the Sea or Salt-water restoreth to them, so that the Earth may never labour under a want of its salt, of which the Indigent are to be rendered partakers. For if the Sea should not provide for the Globe of the Earth a continual nourishment, the Earth it self being destitute of the same, would not be able to afford a due aliment and encrease to other things. For a Chest which is continually exhausted by taking out, and nothing put in, at length being empty, retaineth nothing. But because the wise Providence of God hath appointed that the Terene Globe, without intermition, should be fertile in bringing forth good Fruit for the nourishment of Mankind, necessity requireth that a perpetual aliment should be afforded to the Earth, from the Sea, for which end the Stars never cease in animating the Air and Water with their influences, that the Elements, by mutual helps, might succour one another, and no stop or hinderance should be put to the course of Nature. For if one Element only rest, and cease to perform its office, the other would also cease from working, and fall into such a Rest.
Except the Stars should generate Salt, and the Water receiving it, should disperse it through the Earth, by what means should it come to pass, that any thing should be brought forth, grow, and encrease? The whole Orb of the Earth would at length grow dry, and perish, which nevertheless by the perpetual access of salt, never intermitteth, but is encreased and sustained.
There is no Stone which can want Salt, which argueth Salt to be its beginning and nourishment, and that those Mountains, in which is a great quantity of a saline nutriment, do grow and encrease thereby, as receiving it in a plentiful manner from the nearest sea. This is no where more easily to be found, than in those places in which the Mountainous Coasts are very fertile and fruitful in Metals, for the acquiring of which the Rocks are to be digged through with holes in height or depth, affording a commodious going in and out. But when in places of this sort all the Metals are dug out, or the metallick Veins are broken off (& lost) from the transverse Walls, or sides, or also from the sliding or dropping Waters, they are rendered unprofitable; and for that reason such a Mountain is to be deserted; nevertheless it doth not cease to grow, and indeed as well the Stones as the Metals, having their seat in it. Whence it is wont to happen, that those holes or passages abovementioned, through which one might have walked upright, in a long process of time, do so grow together, and become so little and strait, that he who desires to go into the most intimate Penetrals, must stoop even to the ground. This is to be understood of such sorts of Stones as abound with salt, for places not passable by salt, are found to be fit neither for the generation of Stones, or of other things, as also those which refuse to admit Water: For Water is the Vehicle which carrieth Salt through the whole Globe of the Earth, and by it disperseth its nourishment, as the Air is the Receptacle of the Astral seed, of which the Water is to be rendered a partaker.
Those things which I here write, altho’ they may seem to be vile, and of small moment, nevertheless they are most true, and cannot be rendered more clearly and truly by any man. And altho’ the same might be proposed by a more prolix description, yet there is no need of that prolixity, when all things may be delivered more compendiously.
Nevertheless, that I may as yet confirm by a clearer demonstration, that the Life of the whole World is Salt, and that of it all things take their original, I will bring for witness the Universal Opinion of all the Philosophers unanimously asserting, That all things being reduced into their first matter, return into salt; from which Saying it followeth, that they have taken their beginning from Salt; and this Argument can be refelled by no man.
Now some man may say, How shall I be sure of this? or, By what reason may all things be reduced to their first matter? To obtain the knowledge of those Labours and Operations, it behoveth thee by experience to go to clear Philosophers and Chymists, because I intend not at the present to treat of operations of this kind. Every Countryman taketh notice of the Work of Nature, who seeth daily, that every Herb, every Wood, every Man, and every Animal, after that it hath attained its end by Death, passeth by putrefaction into a sulphureous salt, hidden indeed in a putrefied Dung, but unknown to him, although with the same he dungeth his poor and barren Land wanting salt, and rendereth it fat and fertile. As long as the Herb, Wood, and Animal enjoyeth its own vital Air, it doth not dismiss its salt by which it is preserved, but superfluous fæces. But as soon as death hath taken away the vital Air, and dissolved the Vinculum or Bond, the rest of the parts can no longer subsist, every one going out to that place whence it proceeded. Rain dissolveth the salt, and by all Rivers carrieth it back to its Mother the Ocean, from whence it had come forth; the Spirit is attracted by the stars; the earthy matter remaineth in the Earth, to which it oweth its Rise. For the Fruits of the Earth do not obtain this universal nourishment from the Sea, by right of Inheritance, but they take it only as a profitable Aliment, given them to enjoy as long as they live; after death, the universal Mother, to wit, the Sea, taketh it back, and bestoweth it upon others which she hath accommodated to it. If thou hast a mind to make trial of this thing by another way, burn any Herb, Wood, Stone, or Animal in the Fire, for so whatsoever is spiritual flieth into the air, and the salt will remain in the ashes, to be extracted with water, and separated from the dead earth. Salt therefore in all things is the beginning and the end, and most worthy, which is accurately to be noted, inasmuch as it is that which containeth great mysteries and secrets.
He that is ignorant of these things, deserveth not to be called a Philosopher, but rather a proud Ass, knowing and maintaining nothing but slanders and calumnies, with which, to conceal his own ignorance, he cavilleth at the Truth, and bringeth it into contempt. The Ancients were not ignorant of the excellent Virtues hidden in salt, so that many of the Philosophers have thought that something Divine was hidden in salt, and therefore they have expresly written, that the knowledge of God can be drawn from nothing more clearly than from Fire and Salt. Therefore they at all times adjoined to their Sacrifices and Altars Fire and Salt, as Symbols of God and Immortality. They were afraid to touch any Fire or any Salt with unwashen hands, lest they should draw the Divine Wrath upon themselves, if they should defile those most noble Creatures with impure hands: They swore by Salt and Fire, not using any greater Oath; and in any matter to be searched out by a diligent examination, they proposed to the interrogated Salt and Bread, that so he should witness the truth; whence perhaps came that Proverb, Salem & Mensam, non violabis. Our Saviour Christ is called The Salt of Wisdom. In holy Baptism, the Priest putting a little Salt to the mouth of the Infant, is wont to add these words, Receive the Salt of Wisdom; which custom, with the burning of Wax-Candles, alwaies adjoined in Baptism, that Christ might be remembred to be the light of the world, is now in many places abrogated by Innovations; so that it is to be feared, if the world should continue long, the matter would come to that pass, that it would also be prohibited to name the very Name of Christ. For truly it is already come to that boldness, as to prohibit the Celebration of our Saviour’s Nativity, under the injunction of a certain penalty. O the miserable condition of Christendom at this day!
Christ himself calleth his Disciples the Light of the World, and the Salt of the Earth, Luk. 19. 9. Salt and Water, by Faith and Baptism unite God and Man: so also fixed Gold and combustible sulphur are copulated by the help of salt and water, which thing, although it may seem impossible, nevertheless it is very well known to true Chymists; for when they are minded to separate melted Gold and Silver, they are wont to inject a little sulphur, which interceding between both, like a Partition wall, disjoineth the gold and silver, by reason of the enmity which it hath with the gold, disagreeing with the sulphur by so great an antipathy, that it can at no time suffer it. Nevertheless salt and water take away this Enmity, reducing both into favour with each other, no otherwise than Christ, the Salt of Wisdom, and the Divine Light, as a Mediator, reconciled the filthy sinner to God.
Christ saith in certain places, salt is good, or it is a good thing: When the Earth wanteth salt, being dead, it bringeth forth no Fruit; the same is Dung, when destitute of salt.
Here I have the eternal Truth Himself my Witness, reproving my impious Farnnerian Enemies, who endeavour to refel my Miraculum Mundi with their false Calumnies and Cavils. In which Book I have demonstrated by most manifest Arguments, that the Earth is rendered fat and fertile, not by Dung, but the Salt which is in it. These Calumniators being convicted by the true testimony of this witness of their shameful Lyes, must without doubt bridle their venomous Tongues, and for time to come, cease to tear me with their savage Teeth. The Truth may indeed be pressed, but never quite born down; for GOD at length will bring it to light, although for some time it may be pressed and perplexed by Satan the Father of Lyes, and its capital enemy.
In another place Christ saith, None is good but God. Also in another place, Salt is good. This is truly a most efficacious testimony, and famous praise, by which Salt is extolled.
Salt is also taken for Understanding and Wisdom, and for that reason a rude and ignorant man is called dull and insipid, and in the same sence a speech is said to be unsavory or witless, as if having nothing of salt, it were unhandsome and stupid; whence the vulgar Proverbs are wont to say, How heavy and insipid is this man? How dully and unsavourily doth he speak? Also that usual saying, That which relisheth, nourisheth; and so on the contrary, where there is no savour, there is also no nourishment. There is nothing can be brought forth in the nature of things, without the medium of salt; yea, Man himself is not born without the Sun, Man, and Salt. Therefore a certain Philosopher saith very appositely, The vigour of salt is fiery, and of a Celestial Original. The sun and salt are the Parents of all things, which procreate all things, and without which nothing is procreated; Bread and Flesh, which are seasoned with salt, afford more Virtues than all other Foods which are not salted. Salt being added to Wine in its fermentation, rendereth it stronger and sweeter.
NB. That nevertheless the salt here spoken of ought not to be common and vulgar salt, which doth not give a good relish to Wine. Empty Hogsheads may indeed be purged by common salt dissolved in warm water, so that every ill taste or smell may be drawn out, and the wine preserved in its vigour. Moreover salt exceedeth wine in corroborating the heart of Man, and is therefore in many things to be preferred before it. And he that knoweth how to conjoin true salt with wine, and in the same to dissolve the Sun of the earth, (which is Gold) may from it extract a Royal Medicine, as is shewn in other places of my Writings.
For any man of understanding may easily see, that if the noble virtues of these three things Corroborating the heart, to wit, Gold, Wine, and Salt shall be joined together, what a noble Medicine will proceed from such a Conjunction. Paracelsus hath not without reason determined with the Philosophers, that no true Aurum Potabile, can be prepared without Salt. If there were no Salt in the Earth, neither Herbs, nor Grass would be brought forth for the food of Animals, nor the life of Man sustained. All Animals also do therefore desire the Salt of fruitfulness, concerning which, you shall find more, in the description of my Green Liquor. The Combination of Gold and true Salt, restoreth decaying seeds to their pristine fruitfulness, and also restoreth to half dead and barren Trees, their faded greenness, if that Medicine be applied to their Roots. On the contrary, common salt before preparation, is hurtful to Vegetables, and killeth them by its Corosion, but after preparation it exceedeth dung in fatening them: Nevertheless, there are some Vegetables, which are able to bear the Corosive power of salt, viz. those which grow spontaneously upon the Sea shore, as the Herb Kaly, of which the Ancients prepared their Sal Alkali; for being burnt it leaveth a very sharp salt. Also all those Fruits which are of a sowre, or bitter Taste, or have sowre, or bitter Rinds, do equally bear the Corrosion of salt, as Olives, Limons, Oranges, Lentisk, and the Palm, which also rejoiceth in common salt; as on the contrary, the Vine, Grain, and Fruit-Trees are delighted with the sweeter Sun; concerning which, more hereafter.
I remember to have read, that in the Island Sardinia, near the City Catar, so great a quantity of salt hath been digged up, that it was given to the Inhabitants for their necessary uses, for nothing, and the rest was sold to Foreign Sailors and Merchants to be Exported. And the Countreymen so abounding with salt, gave it so largely to their Cattel, that they wonderfully abounded in Milk, whence they made most excellent Cheese, which was sold all Europe over, but whether it be that which we call Parmasan, I know not. But it appears, that so great a plenty of Milk and Cheese proceeded from salt only, which is also very agreeable to the Truth. The same Author (whose Name is Bernbardus Comesius) also taketh notice, that in the West-Indies there is a City standing in a sandy and barren place, abounding with a great multitude of Fishes, which are there taken. And the Inhabitants cast the Heads of the Fishes into a pit, or hole in the Earth, sprinkling them well with salt, and after a certain time taking them out, they plant or sow in every Head, a Corn of some Grain, and cast the same into the sandy Earth, and those Grains growing, do again bring forth an hundred fold. That this might be so done, is not dissonant to the truth, seeing that the Heads of the Fishes preserve the salt in the Earth, that it cannot be washed away with the Rain, nor the Grain be deprived of its Alimentary Juice. But such ways of sowing Grain, are tedious and laborious. I have a far other preparation of salt, which without much cost and labour, rendereth a great quantity of it fit to make sandy ground fruitful, and yet is not washed away by the Rain, salt is to be rendered sulphureous, that it may generally and universally nourish.
N.B. Here some may say, if a sulphurous salt be the effecter of Fertility, how is it that the Mare Mortuum, or dead Sea of Sodom, abounding with sulphur and salt, doth neither bring forth Fish, nor contribute any thing to fruitfulness? I Answer, because the said Sea is full of bitter and Vitriolate Minerals, which by their Venom are hurtful to all Fish, and Vegetables, and also Fishes themselves cannot live in Waters which are too salt, which is to be observed. For every thing that is too much, is turned into a Vice. But what Fertility salt imparteth to natural things, may be learned by Fish, many thousands of small Fishes at once, proceeding from the Spawn of one Fish, which is not granted to Birds and Animals. It was not in vain that God would have King Pharaoh Dream first of seven fat Kine, and afterwards of other seven lean ones, descending from the Earth into the Sea, thereby signifying fruitfulness to draw its Original from the Sea. Joseph being illuminated by God, both by Divine and Natural light, understood this, and interpreted the Dream: To wit, that it was in the power of salt. Salt is insignized with the Title of the Fountain of Philosophers. Hesiod, Homer, Plato, Pythagoras, and other Philosophers, deliver that of all things, salt is most affine or near to God. I assert, that by the help of salt, many become the chosen Sons of God. If the Earth should want salt, there would not thence proceed any fruits affording necessary Aliment for Men, whence Mankind would perish, not being able to draw its Nourishment and Multiplication from the Air, but is constrained to take it from the Earth. Salt becometh Milk, Honey, Sugar, Wine, Bread, Flesh, and passeth into all those things which we want. Salt is all in all things, the beginning and the end of all things which God hath created.
But some man may here ask; whether therefore do all things arise from salt? Whether it be necessary that salt in the seeds of Herbs, should be changed into Herbs, in the seeds of Animals, into Animals, and in the seed of Metals, into Metals? Whether such degrees may not be sooner passed by the quicker progress of Art, correcting the more slow advance of nature? I answer; yea, it may be done, it is possible for Art to bring salt to its highest perfection, by a far more compendious way, than nature can. But by what way that may be done, is not proper to shew in this place. This I would have you to know, that wonderful Generations do arise from the Sun or Fire, united with salt, which otherwise would not appear. For Example, in the Months of June, July, and August, fill a wooden vessel with common water, and expose it to the Rays of the Sun, that it may night and day receive the Astral Influences, and be dried up, being dried up fill it again with more water, and so keep the Vessel always full, in which at length, from the salt contained in the water, there will be brought forth Vermin of all sorts without any seed; such as is accustomed to be brought forth in other putrid Waters, as Frogs, Toads, and Serpents.
NB. That the Vessel must be made of Wood, not of Metal, least the water should suck in a Vitriolate Juice which is adverse to the life of Animals: Also beware that nothing of Iron or Copper fall into the Vessel, and corrupt the Operation. Or fill the same Vessel with sand, and moisten it with water, then subject it to the Sun beams, and when it is dry, moisten it again, repeating the Humectations, and by this Operation you shall see various and unknown Herbs to come forth and be produced, without any seed, as is manifest from other places of my Writings.
Gold the most constant of all Metallick Bodies, and as it were invincible, feareth not the violent assaults of any other Element, and subsisteth in the fire it self with so great constancy, as not to lose any thing of its weight, although for many years it should be kept in a continual torture of Fire. Nevertheless, salt draweth from it its Anima, and taketh away that fair red colour, and that constancy, whereby it was wont to resist the fire, so that it obtaineth the colour of Lead, and the brittleness and fugacity of Antimony. A thing exceeding the credit and belief of the unskilful, although experience it self witnesseth it to be true. Hence it appeareth, that there is a greater power in Salt than in all the Elements and Elementary things, and therefore we deem it to be justly called the Center of the Elements concentrated. Gold eludeth the most potent and subtil powers of the fire, which nothing can resist, and yet is overcome by Salt, which by a stupendious Miracle of Art, attracteth its most Noble Part, viz. its Anima being separated from its more gross and earthy parts. How noble a thing the Anima of Gold is, any Man may easily imagine, and without doubt may see, that it hath the chief place in Medicine. This is like to what Sendivogius hath written concerning his Chalybs spoiling Gold of its Anima, but although such an extraction hath divers times succeeded to me according to my wish, that the Anima being extracted, the body of the Gold hath been left brittle, fugacious, and black; yet I confess, that the same Operation hath not always answered my desire; as if God would not permit such a secret to be commonly known. Therefore I am well content with lesser things, and have shewed these things only to the end that I might manifest the Powers of Salt, and teach them to others: Nevertheless, I would not have any Man perswade himself, that this Royal Medicine may be extorted from Gold, by the help of common Culinary salt; for to this matter another Salt is required, to be prepared by Fire and Art. But of this Artificial Concentration of Gold, the [fourth part of the Prosperity of Germany], which God willing, shall shortly be published, will shew more at large. More indeed might be said concerning Salt, which we leave for another time and place, seeing that those things which have hitherto been spoken, seem to me to be sufficient.
Therefore I conclude, and affirm Salt to be a help to all things, and on the contrary, to want the help of nothing.
Here some Man may ask me and say, Of what Salt dost thou speak, for there are many sorts of Salt? I speak of the Universal Salt, known to all Men, which is boiled up from Sea water, or Salt Springs, or digged out of Pits in Mountains or other places, and put to common and familiar uses. This known Salt, I here call (and not injuriously) the Universal Treasure, and general Riches: For it administreth Nourishment to the whole World, that not only the Beasts of the Earth, Fishes in the Waters, and Birds in the Air, but also all Metals in the Bowels of the Earth may subsist for the use of Man, to say nothing of the great and Universal Medicine, which may be obtained by its benefit. Of right therefore it meriteth the Title of the Universal Treasure of the World, seeing that nothing can be found, which doth not owe its Original to Salt. But that one salt is purer, better, and more precious than another, I do not deny, that the Original and beginning of all salts, is one and the same, and that their difference happeneth only from Accidents. For so long as salt is pure, and mixed with nothing, as it is made by the Sun in the water, it is one and the same, and possesseth one and the same Taste, and the same Virtues: But as soon as it is mixed with other things, or changed by the fire, its first nature being laid aside, it becometh either better or worse. This is taught by Wood and Stones, reduced by the fire into Coals or Ashes, in which part of the salt flieth away with the smoak, the rest remaineth in the Ashes, shewing a far other nature from that which it had before it was destroyed by the violence of fire. Indeed, by the Operation of the fire, all salts obtain a fiery and sulphureous nature, and therefore necessarily assume another Property, which being well known needs no dispute. The most known, most simple and void of all mixture is that salt which is elicited from Sea-water, or salt Fountains, or Mountainous Caverns. Vitriol and Alum, are indeed also salts, but infected with an Earthy and Mineral Property, and therefore unworthy of the name of simple salts.
Salt-peter is also numbred among salt, but it cannot be said to be a simple salt, such as the Sun operateth. For it is either digged out of the Earth, being generated of the Urine of Men and Beasts, and elicited by water, and by decoction shooteth into Christals, and separateth from other Salts; or it is taken from the Mortar of old walls made with Lime, or it is taken out of Mountains and Limy or Chalky Hills, by the help of water; or it is made by Art of common Salt, Wood, or Lime-stones. But which way soever it cometh, it is of one and the same nature, and burneth with a flame, as my Treatise of the Prosperity of Germany, describeth more at large. Salts extracted from the Ashes of burnt wood, do again possess another nature and other Properties, and are called by the Name of Alkalies. Also there is another Salt prepared from Urine, common salt, Soot, and Bulls blood, known by the Name of Sal Armoniack, and is used instead of another Sal Armoniack, which was digged up in certain Mountains, and brought to us, which now ceaseth to come.
These are the most noted salts, and serve for very many uses, as Sea salt, Fountain salt, Mountain salt, which is also called Sal Gem, which are used in the Kitchin for seasoning of food, for the salting of Flesh and Fish to preserve them some time from Corruption. The use of Vitriol is chiefly in Dye-houses, for dying Silks and Cloth black, as also in Apothecaries shops, where it serveth for the preparing of Medicines: Concerning these things, see more in the first part of my Furnaces.
Alum is profitable for Dyers, Physicians, and other Artificers. Of Salt-petre is made that devilish thing call’d Gun-powder. Besides this it is profitable for the making of many excellent Medicines, and for the Chymical Emendation of Metals, and the inventing and utility of many Mechanical Arts, as appears by the second part of my Chymical Furnaces, and the second part of my Pharmacopœia Spagyrica, also Miraculum Mundi, its Defence, and Continuation, as also the four parts of the Prosperity of Germany.
Of fixed salts, those which Wood Ashes afford, have their use in Medicine and Alchymy, but they are more frequently used in Dying of Cloth, and making Soap. Sal Armoniack is used in Medicine, Alchymy, and other Arts, but all those salts are so well known, that we shall supersede any farther Declaration of them. Those therefore which we have here mentioned, are Salts, which hitherto, by a long Progress of time, and continual experience, have made manifest their own Virtues and Powers. Among those, the Culinary or Kitchin-salt is most eminent in nobleness, excellency and necessity, inasmuch as it is that from which all the rest do arise, as also by the help of Art may be made, as my Writings every where teach; and is the Basis of all other Salts, whether known or unknown; which thing is most true, and will alwaies remain to be true: For by a very easie business, by fire and the addition of any metallick sulphur, it is turned into Alum or Vitriol; by the help of Sulphur, Fire and Air into a burning Salt-petre; and by the help of a certain peculiar strong fire, it passeth into an alkalisate salt, and being deprived of its sharpness, becometh very profitable for the dunging and fattening of Fields, and sandy and barren Land.
Moreover, the common Kitchin-salt suffereth it self to be purged and cleansed by its own spirit, and by that purgation and cleansing acquireth a clearer and whiter colour, pleasanter taste, and more excellent powers and virtues for the seasoning of Food, and salting of Flesh and Fish, for it becomes sweet, clear, and pellucid like Crystal, and shooteth into square Crystals like Dice, reduced into Figures so perfect, that they cannot be more perfectly formed by any Instrument.
Hence no man will deny, but that such a cleansed salt is more conducible to health than that which is gross and impure.
I admire at our supine negligence, who are so little sollicitous about our own health. We daily see with our eyes, that no man can want the use of salt, that it is subservient to the health of man, and also necessary for Cattel. And if when gross, as it comes from the pans, and as yet loaded with many fæces, it doth much good; without doubt it would do much more, if it were cleansed and prepared by an artificial preparation. It is the interest of great men (if not of others) who have the government of many Subjects, to preserve a firm health of Body, and to cause such salt to be prepared for the use of their Tables. The Cost required for the doing this is small, by which the salt is made so sweet, that by its pleasantness it will invite every one to covet it. It doth not provoke thirst after the manner of common salt, inasmuch as it wanteth those earthy fæces which yet adhere to common salt, but quencheth it, allayeth hunger corroborateth the heart, as also the stomach, brain, and all the members of the body, admitteth no putrefaction in the body, preserveth it against all Diseases, and excelleth with wonderful Virtues, to which that gross salt is in no wise to be compared. Truly it is a great Treasure and high Gift of God, by which Mankind is sustained, nourished, corroborated, and encreased, for which great thanks are to be given to God.
Besides the commemorated Purgation of salt, inversion and commutation of common Salt into Alum, Vitriol, Salt-petre, Alkalies, and the like salts mentioned in my Writings, there is yet a more secret purgation and emendation of the same common salt, exalting it into a more noble and far more excellent state, concerning which I do not remember that I have read any thing in any Author, except in Paracelsus, who maketh mention of it in few words, in the Chapter of the Virtues of common salt, saying, The Virtues of Salt consist in its preparation; crude salt only doth this, that it preserveth the goodness of Flesh and Fish. But if it shall become a Sal Enixum, it keepeth all things in their state, safe and sound, for an incredible space of time, it turneth Wood into Stone, as also dust and sand; the Leaves of Trees remain green in it; whatsoever is besprinkled with this salt, refuseth all mutation. It preserveth like a Balsam, and effecteth more, because in process of time it coagulateth all things.
These are the words of that incomparable Physician and Philosopher, concerning his Sal Enixum, but what this name signifies I know not, but I call it Sal Mirabile. He attributeth this to it, that it is able to preserve all things safe and sound for an incredible space of time: Nor doth he erre from the Truth, for he that can prepare such a salt, may not only perform that, but also much more.
The manner of preparing it is well known to me, because I have often made it, and found in it things incredible: Whether my preparation agrees with the preparation of Paracelsus or not, nevertheless all things which Paracelsus ascribeth to his Sal Enixum, and far more, I do in no wise doubt to attribute to my Sal Mirabile; neither is it any matter to me or others, whether I use or not use the same preparation that Paracelsus did, provided my salt performeth the same things which I affirm it can perform. Also I would not give the same name to my salt, which Paracelsus did to his, lest Calumniators and Cavillers should, out of envy and hatred, take occasion thence of calumniating me, and saying, That my Salt is not the Sal Enixum of Paracelsus, which hath already happened to me, when I gave the name Alkahest to my Universal Menstruum: For the proud Sophisters and ignorant haters of me, in their debauched Cups, have taken occasion to cry out against me with loud vociferations, saying, The Alkahest of Glauber is not the Liquor Alkahest of Paracelsus and Helmont; when nevertheless mine exceedeth the Liquor of Paracelsus and Helmont by many degrees. For mine is at hand, and to be seen, by help of which I prepare my Aurum Potabile, tinging Mercury into pure Gold. That Liquor of Paracelsus and Helmont is plainly invisible, and can be prepared or procured by none: A small Bird in the hand, is better than many thousands of great birds that flie in the Air, & can neither be seen nor taken. And this is the reason why I would not call my Salt by the same name, because I would not afford my haters, the wonderful Brethren of Ignorance, new matter of flouting, scoffing, and defaming me; although I well know, that my Sal Mirabile doth not in the least come behind the Sal Enixum of Paracelsus in Virtue, and perhaps also much to exceed it; which in the following Narration I have determined to make manifest.
As Paracelsus delivereth, that his Sal Enixum defendeth all things which are put into it from Corruption, for an incredible space of time, and at length, by an admirable Metamorphosis, transmuteth them into stone; my Sal Mirabile doth not only perform that, but effecteth ten times more.
But before I enter upon the description of the Virtues lying hid in my Sal Mirabile, I think it necessary to indicate, That Salts of this sort do every where occur in the Earth, and being dissolved by Water, are carried to the superficies, and such Fountains are enumerated by Gerogius Agricola, shewing in what places they may be found, and that all things put into them are in a short time converted into a stony matter; which other Writers also testifie, and especially Celsus in his Book De rebus metallicis. Nor is there any reason why any man should doubt it, seeing that Fountains of this sort offer themselves in our Germany, although few judge them to be of any moment. There is such a one in a certain place of Helvetia, which in a certain space of time converteth all Wood cast into it wholly into Stone. And the Inhabitants of that place do very often make trial of the thing by Experiments, by cutting some Wood, and reducing it to the figure of a Whetstone, and putting it into the water of the said Fountain, in which, being converted into a stone, they afterwards use for the whetting of Sythes, and other the like Instruments. I my self have seen whetstones of this sort, and had them in my hands, from the figure of which it sufficiently appeareth, that they were first wood, and have been converted into stone by so wonderful a Metamorphosis. The matter is out of all doubt, and there are many Fountains obvious in other places, of the same Nature. I have not seen that in Helvetia, but I have seen the Infant of Basil with Dr. Exius, who is yet living. To this Infant, in a very large Glass, standing upon a low settle, the Signior Exius had poured a certain peculiar Liquor, which had preserved it plainly uncorrupted and unhurt, to that time that it was shewed to me. And they told me, that the Infant was by the Liquor changed into stone; but I, seeing I did not touch or handle it, cannot affirm that for certain; but I saw it sitting with a full body, as if it had been but new born, since which time it is now above Twenty years, and then it had been Ten or Fifteen years in that Water, in which also it yet remains, as I have lately heard. But no man knoweth what water that was which the Signior Exius had put to that Infant, whether he took it from a Fountain turning wood into stone, or whether he made it by Art. There is a Fountain of the like nature and property in Austria at Neapolis Viennensis, a fenced City about eight miles distant from Vienna; I being a young man, long time since travelling towards Vienna, fell into a burning Feaver, known by the name of The Hungarian Disease, which seldom any stranger escapes, and having somewhat recovered my former health, came to the said Neapolis, and suffering a Relapse, was constrained to stay there. And the Disease had so debilitated the Appetite of my stomach, that it neither desir’d nor digested any Food. The Inhabitants advised me to go to a Well of almost an hours Journey from the City, situated near a certain Vineyard, and to drink of the Water to recover my lost Appetite. Following their Counsel, I took a great piece of Bread with me to the Well, nevertheless I gave but little credit to their words, who told me, that I would eat all that piece. Coming to the Well, I eat the crumb of the Bread sopped in the water, and it relished to me very pleasantly, who before at home loathed the greatest Dainties. I took up the same water with my hollow crust of Bread, and drank it, which so excited my Appetite to eat, that at length I also eat up my Cup, which I had made of my Bread; returning home much better and stronger, I declared to the Inhabitants the event, succeeding according to my wish, who affirmed to me, that if I would continue the use of that water, the faculties of my stomach would be throughly confirmed. I asked them what kind of water that was? They answered that it was water of Salt-petre, which I believed, being then unskilful in such things, but afterwards I found the contrary: For it could not be the water of Salt-petre, seeing that in no wise conduceth to the stomach, but rather occasioneth nauseousness and loathing. It might be, that the water of the said Fountain being evaporated to a Cuticle, might shoot into Crystals like to Salt-petre, but notwithstanding was not true Salt-petre, as wanting all burning, and not taking flame, which they might easily have found, if putting a little of that salt upon a burning Coal, they had tried it after the accustomed manner of trying Salt-petre: For now it is certainly evident to me, that that Fountain contained that Salt which Paracelsus called Sal Enixum, and I Sal Mirabile; and also that it is the nature of that to shoot into long Crystals, and yet not to conceive flame. That Well is enclosed with wood, in which many water-Mice have their Habitation, which presently will seize and swallow any crumbs of Bread cast into the water. I asked why a Well of so great moment was enclosed and fenced with wood, and not with stone? They answered, That could not be done without damage, for the wood being taken away, which had now passed into a stony nature, it would come to pass, that the sand falling into the well, would choak it up. The wood which did not touch the water was now rotten, as I then very accurately observed, being a young man of 21 years of age.
Staying in the same City the following winter, I found, that the Moors or Marshes about the same, which rendered it so strong, were never frozen into Ice by the cold of the winter; which is an Argument that a certain peculiar salt is latent in that water; which is the reason that the Planks or Piles fixed into the Marshy ground, upon which many, yea, the greatest part of the Houses of that City, do stand, or are set, in a long progress of time, are changed into meer stones, and afford a firm Foundation to the Houses built upon them.
From all those indications I have hitherto conjectured, that all the Springs about that City abound with that sort of salt which Paracelsus calleth Enixum, seeing that in the said Marshes I have seen the Grass green all winter, which is a certain indication of this kind of salt there existing. The watery Animals which are in the Fountain and Marshes near to the City, confirm the conjecture, among which the number of the water-Mice is not small, which cannot live in all waters; and the shell-Fish, or Tortoises, which are every where in an incredible quantity, in the water flowing about the City, and watering the Marshes and Gardens, although wont to be esteemed by great men among Delicacies, are here of no account at all; and for that reason both the Citizens and Countrymen put two or three of those shell-fishes into the vessel in which they save the washings of their Dishes, to give to their swine, saying, that this sort of Animals abiding in their wash, conduceth much to the fattening them. And from these things it appeareth, that water-Mice and Shell-Fish of this sort, do delight in sweet waters, tempered with a certain salt. Any man that hath a mind to take the said Shell-Fish, or Tortoise, goeth into the Meadows or Pastures in a morning, which are watered with this kind of water, where they wander about in the wet Grass, seeking their Food; and also in the evening after sun set, when they return again to feed. If they perceive any body in their way, they presently betake themselves to the water, and in their entrance into the water, they retract their four feet, which with their head and tail (like to the heads and tails of Serpents) they hide and secure in their shell, which is so hard, that it can scarcely be broken with a strong and heavy Hammer. The Inhabitants, when they will boil them, prick them with some sharp Instrument, at the feeling of which, they again put their head and tail out of the shell, which they presently cut off with a knife. The body being boiled in water, the shell openeth of its own accord, out of which the Fish being taken, is purged, and prepared with Butter, Wine, and Spice, and is not much differing from Veal, nor of an ingrateful taste, and therefore reckoned amongst delicate Foods, by those who are given to feed daintily. Truly, I am perswaded, that Animals of this sort are not to be used as Food, but are rather profitable to the health of Mankind, because they abide in pure waters.
These few things my Experience hath administred to me concerning these Waters, by which Wood is changed into Stone, yea, not Wood only, but also the skin and bones of Animals. I have also seen half a Loaf of Bread turned into a Stone; whence any man may conjecture, how great a fixing power is latent in the said salt, concerning which there is yet more to be said.
This Transmutation of Wood into Stone will put all the Brethren of Ignorance to the blush, who with their ridiculous Mockeries laugh at and deny the wonders of Nature of this kind, that by the operation of Art emulating Nature, a Body should be spoiled of its fugacity, and be transmuted into a constant and incombustible body. All Wood being burnt by the fire, is consumed, leaving nothing behind it except a few salt ashes, which nevertheless being transmuted into a stone by a fixing water of this kind, retaineth its pristine body, and cannot be consumed by any fire. This is an infallible Argument, most clearly refelling those Ass-like Deriders of Art. Can these Belweathers be more clearly refuted by any other Argument or Testimony? I speak these things, to the end that they may be brought to a more easie belief, and not to be amazed with so great admiration, when they shall in the following Treatise hear me affirm, That any subtile Spirit of Wine, by the help of this kind of Water, may be changed into a fixed Salt, constant in the Fire.
Seeing therefore it may come to pass, that by such a Transmutation any fugacious Spirit of Wine may pass into a fixed and constant Salt, Who will deny, but that the same constancy may be afforded to fugacious Metals, by a water of this kind? But by what means such an operation, which seems impossible to every man, may be effected, may be worth the while to indicate in few words, seeing that it happened to me casually, not seeking it, and which I my self at that time should not have believed, although any one had seriously affirmed it to me.
The Sal Enixum of Paracelsus, or my fixed Salt, which dissolveth all things, is endowed with that virtue and efficacy, that it dissolveth all things by Fire; at a certain time I had dissolved Gold with it by the dry way, and would make trial whether Spirit of Wine would take a Tincture from it or not: The dissolution being made, I would have poured upon it a burning Spirit of Wine, but by chance I poured upon it in the Glass Spirit of Juniper; afterwards perceiving my errour, I set the Glass aside, and half a year after, I found the Spirit tinged with a bloody colour, which I filtred through a brown Paper, and put the clear Tincture into a Glass, to separate the Spirit from it by the Fire. But seeing that I obtained not a Spirit, but an insipid Phlegm by evaporation, I found that that Red Salt, in a long process of time, had rendered the Spirit fixed, and by a wonderful change had coagulated it into a fixed Salt. The same Salt afforded me another Experiment, and indeed yet worthy of greater admiration: A certain Friend gave me a glass of Oil of Citrons, prepared from mouldy or decaying Oranges and Citrons, by destillation, which Oil smelt mustily, to take away which ill smell, I would have poured upon it Spirit of Salt, but by chance put to it my Sal Enixum dissolved, and destilled it by fire, which indeed rendered me a clear Oil, but in small quantity, and scarce the one half; Therefore continuing a stronger fire, when nothing more would destil, I let the fire out, the Glass being cold, and taken out of the sand, I found all the residue of the matter turned into a black Coal, and when I had taken it out of the Glass, I put it upon a burning Coal, to see whether or no any Oil yet remained; but the matter being consumed by the fire, left many Ashes, and discovered the fixing nature of my Salt. And searching more accurately into the operation, I found many wonderful things, which afterwards gave me occasion to call that Salt by the Name of Sal Mirabile. Let others search into the matter, by more exact Meditations, that they may be able to penetrate into it with a deeper sight. He that cannot see the virtues of this Salt, is destitute of Eagles eyes, beholding the Rays of the Sun with an unmoved aspect, and hath the eyes of an Owl, which can see somewhat in the dark, but is blind at Noon-day. Truly, it is a thing to be admired, that an Oil so combustible, in the space of a few hours, should be reduced to that state, that it should glow and burn in the fire like a Coal. Therefore let it not seem strange to any man, that any Wood abounding with much combustible Oil, should in a long progress of time, by the help of this Salt, be transmuted into a Stone. The knowledge of these things happened to me by chance; But who doubteth, but that the studious of Art may, by a sedulous and accurate search, find out many more? These are enough to the wise.
Now followeth the Praxis, demonstrating the Theory, by what means this Salt is to be prepared, and to what uses it is to be adhibited, and what wonderful and incredible things may be performed by its help, as well in Alchymy as in Medicine.
I. Of the Preparation of Sal Mirabilis.
This my Sal Mirabile is prepared and separated from all vulgar Salts, by the help of Art, nevertheless more easily from one than from another: For it may be elicited not only from the Salt of the Kitchin, but also from other salts, as Salt-petre, Vitriol, and Alum: Alum and Vitriol abound with many sulphureous and mineral qualities, and therefore occasion much difficulty and labour in their separation; and Salt-petre possesseth a fugacious and burning nature. Therefore setting those Salts aside, we prepare our Sal Mirabile of that common salt which is used in Kitchins, separating from it, by the help of fire and Water, whatsoever is earthy and terrene; and the same being prepared, as much as in us lies, we use it to the Honour of God, and the profit of our Neighbor.
Of the external Figure, Colour, Taste, and Smell of Sal Mirabilis.
This Sal Mirabilis being rightly prepared, looketh like Water congealed or frozen into Ice; it appeareth like the Crystals of Salt-petre, which shoot into a long Figure; also it is clear and transparent, and being put to the Tongue, melts like Ice. It tasteth neither sharp, nor very salt, but leaveth a little astringency upon the Tongue. Being put upon burning Coals, it doth not leap and crackle after the manner of common salt, neither conceiveth flame like Salt-petre, nor being red hot, sends forth any smell; which gifts or endowments no other salt possesseth.
II. Of the External and Internal Use of my Sal Mirabilis.
In the first place it is to be known, that my Sal Mirabilis containeth many great and hidden Virtues, inasmuch as it is not so sharp and acute as other salts, and therefore its internal as well as external use, is easily admitted in Medicine. Externally adhibited, it cleanseth all fresh wounds, and open Ulcers, and healeth them; neither doth it corrode or excite pain, as other salts are wont to do. Within the body it exerciseth admirable Virtues, especially being associated with such things whole Virtues it encreaseth, and which it conduced to those places to which it is necessary they should arrive: For Salt is the Conducter and Rector both of good and evil Powers or Virtues, and carrieth them along with it self, according as they shall be joined with it. As the nourishment of Vegetables and Minerals consisteth only in Salt, so also the nourishment of Animals dependeth upon the same. For if the Herbs, Bread, Flesh, and all other things which we eat, should be destitute of salt, they could in no wise sustain, nourish, and encrease the Bodies of Animals, for by such it would forthwith come to pass, that they should consume and die: Therefore Food also nourisheth, as it is well and in due manner seasoned with salt, for a thing that hath no relish, is unfit for nourishment, according to the common Proverb, Quod sapit, nutrit; And that which hath no taste, doth also not nourish. Therefore the Omnipotent GOD hath given salt to all His Creatures, by which they are nourished and sustained; so that there would have been no need of salting of Foods with salt, appointed for the use of Man, had not Sin and the Curse debilitated and corrupted all things, seeing that they were endowed with their own Salt by Nature: Therefore for the succouring of Nature, those things which contain little salt, are to be salted with common and vulgar Salt, which is appointed by God for this end, that it might afford nourishment to the humane Body, corroborate and strengthen it, as we see that Bread, Flesh, and all Herbs or Sallets, may be indeed eaten without salt, but not to afford so much nourishment: For it is commonly known, that Flesh, Fish, and Sallets being salted, do far better satisfie and nourish, than if those Foods should be received into the stomach wholly destitute of Salt. For this reason men that undergo hard labours eat Flesh, Fish, Herbs, and other Foods, plentifully seasoned with salt, whereby their Bodies are preserved in their due strength; but those who are not exercised with Such labours, feed upon Foods not so salt, but of a more easie digestion. Salt therefore is the only nutriment not only of Vegetables and Animals, but also of Minerals; yea, it universally nourisheth and encreaseth whatsoever existed in the World.
Seeing therefore that without salt nothing can exist or live, and that the life of all things consisteth in salt alone, as is witnessed by daily experience; Wherefore do Fools think Salt to be a thing of so small moment? I answer, That this happens because very few know what Salt is, what Powers and Virtues it exerteth, and what is reconded in its inward Penetrals: As is said a little before, I compare salt to a Carrier, because he carrieth or conveyeth all those things which are put to him, whether good or evil, thither to where they are to be conveyed, without any labour or trouble, but committing the care to him, who taketh all the burden.
In like manner, Salt being mixed with good things, which administer a good nourishment, assisteth the nutritive faculty, and is the conveyer, helper, and strengthener of the adjoined nutriment: Being mixed with venomous and hurtful things, it encreaseth and confirmeth the Venom with great detriment to the Body, insinuating it into the Passages and Members, into which, without salt, the Venom could not have penetrated; therefore with the good it is good, and with the evil it is evil, and being addicted to neither part, is subservient to both, according to the will of the Artist, making good the vulgar Proverb, Salt and Wine quicken the wit: That is, when mixed with good things, they be moderately used. So also the contrary is true, if it be said, that Salt and Wine deprave the Wit; which I could demonstrate by many Examples, which for brevity sake are here omitted. Nevertheless, that I may be the better understood, I will instance in two things: As I said but now, if Salt be mixed with good subjects, containing a good nourishment, such are Bread, Flesh, and Herbs, the same are rendered fitter for nourishment, if daily experience may be credited, which no man will deny. Why therefore should not the contrary be likely, that it should render an evil thing yet worse, and corrupt it more, if it be associated with it. As for example, Common Argent-vive is esteemed Poison, and indeed truly, and is rendered obnoxious to a greater or lesser poisonous quality, according as it shall undergo this or that Preparation. If one swallow half an ounce of it, it operateth nothing in the Body, and passeth away without hurt; but being sublimed with salts, and exalted in its venomous quality, being exhibited in the weight but of two, three, or four grains, is sufficient to kill a man.
In the same manner Orpiment, as digged out of the Mountains, performeth nothing of good in an humane Body, exciting frequent and intolerable vomitings and stools, if given in too great quantity; nevertheless one, two, three, or four grains of the same may be taken without any danger, causing easie vomits and stools; but being exalted by sublimation with common salt, becometh so hurtful a Poison, that being drank, it forthwith killeth Men and Beasts. So also it is with white Arsenick, which being sublimed with Salt, obtaineth such a poisonous nature, as is commonly known, although the cause of that evil be known to few, as the said Examples do sufficiently declare. I will yet add one thing over and above, for the sake of the Ignorant: They who have been versed in the Labours of the Fire, know those things, and want not my teaching, although their number be very small, but of the Ignorant and Unskilful it is large enough. Arsenick and Cobolt are indeed most vehement Poisons, but nevertheless are not hurtful to the Body, if they be taken in their corporal form; but being exasperated by sublimation with Salts, and reduced into a more fugacious nature, arrive to that vehemence, that they are able to kill a man only by their odour. Those who have mixed Arsenick with Vitriol and Salt-petre, for the preparing of graduating Waters, as they call them, have experienced the Truth of this. Such Waters are so vehemently poisonous, that they smite the Heart with a trembling of any one that taketh in their odour by the Nose, and also extreamly debilitate the Brain. That vulgar Proverb, which saith, That Salt corroborateth the Heart and quickeneth the Wit, is true, when wholesom and healthful things are associated with it; but if things unwholesom and poisonous be adjoined with it, it doth the quite contrary, suffocating the Heart, and weakening the Brain, both which I my self have found.
Long ago, when I was young, being occupied with Arsenical Waters of this kind, it often happened to me, that those strong saline Spirits had almost put out my Candle. Again, on the contrary, I have found, when I have mixed corroborating subjects with Salt, that it hath encreased their strengthening Virtues, and exalted them in a wonderful manner. Therefore it is not without reason that Paracelsus teacheth, That Gold exerciseth no power or virtue in the humane Body, but by the Spirit of Salts, which insinuate the virtues of Gold into the Members, and augmenteth them. Here some may say, Seeing that other Metals exert their powers in humane Bodies without Salt, Why should not Gold also do the same, if it hath any virtues? I answer, That this is the reason of the difference, because the other Metals being reduced into small Particles, by filing, do act in the humane Body, by reason of their own Vitriolate Salt, which they retain in melting, more easily admitting solution in the Stomach, and performing their Operations, by reason of that natural acidity, which Operations would be exasperated by the addition of Salt. But that the imperfect Metals effect nothing of good in the body of Man, is witnessed by Tin and Copper, in a Vessel of which, Wine standing all night, and then drank, causeth Vomitings and Cholical pains, as also Palpitations of the Heart; in exciting of which, Copper exceedeth Tin, which doth not so frequently excite Accidents of this kind, especially that which is not adulterated with Bismuth or Tinglass, but is pure and unmixt. Lead being swallowed, drieth, and cooleth too vehemently: But the filings of Iron are used medicinally, not without great profit, because they kill and expel the Worms in Children; and its Crocus is also wont to be mixed with astringent Medicines with Fruit. Silver being filed and taken, is of no use in the humane Body, because it hath in it self no salt, with which Iron and Copper are endowed. Nevertheless, being prepared with Salt, it obtains an entrance into the Members of the Body, and expelleth all hurtful Humours, and strengtheneth the Brain. But being bitterer than Gall, it is so ingrateful to the Palate, that it is more difficult to be taken than Vitriol it self. Gold, the most eminent among all the Metals, in purity and nobility in its own nature, possesseth no Salt, and therefore hath no Operation at all in the Body, whether it be taken in filings, or reduced to a subtile powder; for the acidum of the Stomach is not of so great power, that it can enter and dissolve Gold as it dissolved Copper and Iron, but dischargeth it with the Excrements in the same form in which it was taken. Hence the Unskilful have been so bold, as to exclude Gold from a medicinal use, as a thing destitute of all Virtue, and altogether of no use; an errour truly not Philosophick, but foolish, proceeding from meer unskilfulness and ignorance, seeing that Experience doth altogether testifie the contrary. He that believeth no Virtues to be in Gold, may by an easie experiment find the contrary, if he shall dissolve it in Spirit of Salt well cleansed and rectified, and shall drink a little of this Solution mixed with Wine or Beer, or any warm Broth or Gruel, for he shall perceive a very swift and healthful Operation,calling out all Superfluous fæces, according as they shall offend, either by Vomit, Stool, or Sweat, or Urine, without any weakening of the Body, but evidently confirming its strength, as I have shewed in my Book entituled, The Consolation of Navigators, in few words, by reason of the shortness of time, which did not allow me to treat of this matter more at large. Nevertheless I here assert, that a solution of Gold of this sort by Spirit of Salt, is able to perform very much in Medicine, although by reason of its ingrateful relish, it is not much to be esteemed: For seeing the spirit of Salt, with which the Gold is to be dissolved, ought to be very strong from this corrosive Liquor, without which the Gold cannot be dissolved; first, this incommodity ariseth, that its use is unpleasant, it blacketh the Lips and edgeth the Teeth; to which may be added, that a great quantity of Liquor is required for this solution, and the acidity by degrees bringeth loathing to the sick, and sometimes the sick cannot bear the sharpness. Moreover, if this solution be taken in Broth, it hindereth its operation, and wanteth the desired success, of which it is not destitute when drank in Wine or Beer. For this reason this Medicament, which in itself is very noble, and of great moment, is difficultly admitted into use. But because we have said that Gold without Salts is able to operate nothing at all, its whole solution consists in such a menstruum which is neither corrosive, nor of an unpleasant relish, nevertheless openeth the Gold, and rendereth it apt to become a very wholsom Medicine; which endowments I have found in no other thing but my Sal Mirabile, which being void of all corrosion and unpleasantness, is it self an excellent Medicament, and conciliateth a pleasant sweetness to all things which it dissolveth: For when it dissolveth Gold, it doth not stain the lips and hands with any colour, like other solutions, which are made by Aqua Regia, or spirit of salt; neither also doth it astringe like other solutions, but is of pleasant use, and exerteth its gift by a noble Operation. I have tried many admirable things with this Salt, and at length obtained a solution, or rather an extraction of Gold, green as Grass, and is a very wholesom and most noble Medicament: For he who hath brought Gold to a greeness, hath performed much, in praise of which, many ancient Philosophers call it The Blessed Viridity. But what this greeness may effect in Medicine, belongs not to this place, seeing that I intend here to treat of nothing but Salt, and to prove it to be the Beginning and End of all things, and that it encreaseth and exalteth the powers and virtues of all things.
And seeing that this is agreeable to Truth it self, and cannot be disproved by any man, it must necessarily be granted, that a Salt brought to the highest degree of Purity, (as mine is) must be far better, and more noble than any gross and impure Salt. Also because it amplifieth and exalteth the virtues of all Vegetables, Animals, and Minerals, and that Gold exceedeth in nobleness all other Creatures which are found under the Sun, it is easie to conjecture, that if the purest and most noble part of Salt shall be associated with Gold, that also a most noble Medicine must thence arise: For Salt and Gold, being the Off-spring of the Sun, are (as it were) immortal and incorruptible, and therefore afford help to all mortal and corruptible things, and defend them from putrefaction and corruption.
Nevertheless, I would not have any man perswade himself, that in these words I go about to assert any Immortality, my purpose tendeth not thither, seeing that I am not ignorant that there is no Medicine against Death. I would only signifie this, that from the association of Salt and Gold, there must necessarily proceed an excellent Medicament. If Salt carrieth and promoteth the Virtues of other things, wherefore also should it not promote and convey the Virtues of Gold? Truly there is found no Herb so abject, no Stone so vile, nor no Bone so contemptible, that doth not possess its own Virtues: Who then can deny that Gold, as the most Noble Creature of God (after the Sun and Salt, of which it is generated) should possess Gifts and Endowments, to be preferred to those of the more vile Creatures? That nothing of evil can proceed from two excellent subjects, to wit, Gold and Salt, every unskilful Rustick can understand; Wherefore then cannot those proud and idle Scoffers perceive it? I think it to be, because they would not be numbred among rude and ignorant Asses, if subscribing to my words, they should confess such a Medicine to be in rerum natura, and notwithstanding to be ignorant of its Preparation. But it were better for them not to envy those who have received such Gifts, nor to assault the Innocent with so many filthy Calumnies and Slanders, but to leave those things to them which exceed their own Capacities.
I now make mention of my Green-Lyon, whose wonderful Virtues are to be declared and manifested to the whole World; although I well know, that this Green-Lyon will not find fewer enemies than my white or red Aurum Potabile hath done: For the Devil can in no wise suffer, that any thing which is profitable to Mankind should be made manifest, therefore he useth all his power and arts to hinder the knowledge of the Truth, by casting stumbling-blocks in its way. What various Arts have been excogitated, to bring my Aurum Potabile into Contempt, and indeed by such a sort of men, who might easily think that I should not grant one drop of it to such haters of the Truth, although they should petition me for it.
And seeing those Pot-Companions could not ask it of me, they have endeavoured to extort it from me, under pretence of the sick, not that they would serve the sick, but only get an occasion of contemning it, and of bringing it into an Odium with the Sick, lest by it they should recover their former Health. Have they not taken counsel together in their Meetings, one offering this, another thing, so that by every way possible they might oppugn my Aurum Potabile? But, this Hatred and Envy, carried on against me with great study, I leave to the Divine Vengeance; and although many watery and obscure Clouds may endeavour to hide the Sun, and to overspread his warm and vivisick Beams with darkness, nevertheless they shall effect nothing; for at length being dispersed into vapours, and vanishing in Clouds, they will give place to the Solar Rays. There is nothing able to extinguish the Truth, which may indeed be prest, but never overcome, and is therefore like the Light, never wholly extinguished. The Air is never filled with so many dark Clouds, but at length they being dissipated, the Sun again appears to sight. By a like reason also the Truth at length freeth it self from the snares of lyes, and cometh forth into the Light: Therefore I may without fear propose the Truth, although there be many that can but ill bear my liberty of speech; for GOD is to be obeyed rather than Men and the benefits due to Good men are not to be omitted for the sake of those which are Evil.
Therefore (in the Name of God) I will go on in declaring the Virtues of my Sal Mirabile; because I have said in the precedent discourse, that Salt is the Rector or Disposer of all things, carrying their virtues conjoined with it self, to their due place; therefore it is not fit that evil and venomous things should be adjoined to it, but such as are good only, if any thing of good be expected from it.
But there is no Creature under the Sun more noble, excellent, and pure than Gold, nor which more resisteth the destruction of all the Elements, which without a true solution, as we have said, cannot render the Body of Man partaker of its Virtues, and all corroding solutions are found to be unfit to dissolve it; therefore such a solution is required, as may be performed by the help of a Salt which is not corrosive; therefore taking such a one in hand, we will see what good is to be expected from it.
Of the Use of my Sal Mirabilis, as well in the Solution of Metals, as in the Preparation of Medicines.
First, it is to be noted, That not only Metals, but also all Stones, and Bones themselves, refusing the solution of all corrosive Salts, may be radically dissolved by my Sal Mirabile, and most things so dissolved, whether they be Metallick, Vegetable, or Mineral, put on a green colour, of some of which the greeness remaineth, but of others, in process of time, is changed into a yellow or red colour.
Concerning this wonderful mutation and solution, I could write a great Volume, if I had not designed this Labour for another place, intending here only to describe the solution of Gold, because another better cannot be found. I have found the solution of the rest of the Metals which are adhibited, to be unfit either for the preservation or recovery of Health, as I have admonished a little before; but I have found Salt and Gold to be most noble subjects, of which an excellent Medicine must necessarily be prepared: For Salt exalteth the Powers and Virtues of all things to a high degree of perfection, and insinuateth them into the humane body: This seems to me not unlike the volatile and fugacious Spirit of Vegetables, as of Wine and Beer, &c. which coming into the Body of Man, addeth strength to the Animal Spirit, that it moveth it self more readily, and with greater alacrity. Indeed every other Meat and Drink, whether it be Bread or Water, communicateth some strength to the Body, but not so powerfully and efficaciously as any generous Wine, whose Spirit is very pure, efficacious, and subtile; so that its too plentiful use awakeneth all things that lie hid in a Man, and brings them to light. In the same manner Salt encreaseth and confirmeth all things, & being united with them, maketh manifest all their hiden Virtues, which without Salt would remain in darkness. Who could have manifested to us that great Poison which lies hid in Arsenick, if Salts had not revealed it? If any melancholly Person (who otherwise in his own nature is prone to stilness, like one dead) shall drink any spirituous Wine, or strong Drink, his Spirits, that were before dull, and as it were buried in a Dream, will presently be awakened, and his Tongue set at liberty. The same doth Salt perform, which addeth an encrease to the powers of all things, especially of the Metals, which it rendereth manifest and known. And indeed without Salt Poisons could not have been known, as I have said a little above, concerning Arsenick and Argent-vive: If Salt worketh those things in evil subjects, by dilating and encreasing their malignity, Why should it not effect the same in good subjects, by augmenting their goodness? Therefore, because among Animal, Vegetable, and Mineral subjects, there are none more noble and eminent than Gold and Salt, which have their original from the Sun, it would be ill done to pass them by, and to seek viler subjects, for the making of an excellent Medicine, seeing that if we take Wine, Salt, and Gold, there are no other things which afford us so excellent Virtues. Therefore acquiescing in these, we will endeavour of them to make a most noble Medicament.
The PROCESS.
Take three or four parts of Sal Mirabile, and one part of Gold (rightly fitted or prepared for this Operation) mix them, and put the mixture into a strong Glass Retort, well luted, which place in an open fire, encreasing the fire by degrees, until the Glass be red hot, urge the fire, and continue it stronger, for an hour, then cease, and let all cool, take out the Retort, and free it from the Lute, that it may not be mixed with the matter contained in the Glass, but that may remain pure, which is to be accurately separated from the Glass, and together with what is sublimed into the neck of the Retort, to be put into a clean glass; which matter will look of a greenish colour: To this matter pour some Rain-water, that it may be dissolved in an easie heat, and the Salt, with part of the Gold, may be mixed with the Water. Filter this grass-green Solution through Paper, and draw off some part of the water by destillation, that the green Liquor may remain, not corroding nor tasting sharp, nor yet too urinous, but fit to be drank in all Vehicles. The Gold which the Sal Enixum hath not dissolved, you will find after the solution, which you may again use for the like Work; but the green Liquor you may presently use, as well in Medicine as in Alchymy, which will afford you many profitable things. He that will draw off all the Phlegm to a green Salt, and then extract that salt with an alkalized Spirit of Wine, will obtain a Medicine yet more efficacious: For the Spirit of Wine will not be tinged with a green, but a red colour, and will be very sweet, rendering the Golden Virtues of the Salt more efficacious, and more commodiously and readily insinuateth them into the Members of the Humane Body.
NB. This is to be noted, That the Sal Enixum doth not imbibe the whole mass of Gold in dissolving, but only its purer part. Now, if you repeat this Operation upon the same pure mass, as yet once more, you will extract the greatest purity, and without all doubt obtain a most noble Medicament, which no man can refute, although he be a capital Enemy to the Truth. This is the Operation, no less compendious than true, of preparing a great Medicine of Gold, Salt, and Wine, meriting the name of an Aurum Potabile, whose great Powers and Virtues are now to be manifested to the necessitous Sick.
Of the Powers and Virtues of my Green-Lyon, Vitriol of Sol, or Wonderful Golden Salt.
This green golden Liquor may be safely and pleasantly used by all, whether young or old, sick or in health, without any difference of Persons, because it containeth nothing which is evil or prejudicial: For a cleansed Salt and Gold, never inferr any ill, but are alwaies profitable, exercising their wholesom Operations, as well in Vegetables, as Animals and Minerals, as in the following Treatise shall be clearly demonstrated.
First, This green liquor, only by its external aspect, cheereth the Heart, Brain, and all the vital Spirits, seeing that of all colours there is none superiour to the Green in pleasantness, of which all men are witness, who have overcome the intense cold of a sharp Winter, behold the renewing greenness of the Trees half dead, and Herbs extinct, in the Spring time, with great delight and pleasure, and feel all the Blood in their Body to be renewed and revived.
Secondly, This Golden Liquor being drank, strengtheneth and confirmeth the whole humidum radicale, Stomach, Brain, and all the inward parts of the body, beyond all other Medicines which I have hitherto known. Also it expelleth Melancholly, and all anxieties of Mind, taketh away Palpitations of the Heart, openeth Obstructions of the internal Vessels; it healeth the hurts of the inward parts, as Liver, Lungs, &c. and cureth all inward Exulcerations; it cureth Gravel and Stone, whether in the Reins or Bladder; it keepeth the Body soluble; expelleth Wind, with the pains of the Cholick; preserveth the Blood from Corruption; cureth the Leprosie, Scabs, and Fevers of all sorts; in process of time it taketh away the Gout; to the insulting Apoplexy and Epilepsie it affordeth present Cure; it cleanseth the Blood infected by the Scurvy, Plague, and other contagious Diseases; it preserveth and freeth from all internal Ulcers; defendeth the Lungs, Liver, and other parts, and removeth Exulcerations already arisen, and takes them away radically. It so tingeth all the inward parts of a Man with its Balsamick Virtue, that not being easily obnoxious to Diseases, they enjoy a sound and long Life. Outwardly used, it healeth all fresh wounds, no less than old and open Ulcers, without any Ointments or Plasters; for in curing Ulcers of this sort, there is nothing in Animals, Vegetables, or Minerals, which answereth to this in Virtue; as also inwardly it cureth Ruptures.
This is the nature and property of Gold, that it most potently taketh away all filths, and also astringeth; which two things are necessarily required in the Cure of all Ulcers. This Salt, by its own help, commodiously doth the same, and also wonderfully promotes the Virtues of the Gold: The said Liquor very quickly taketh away the Ulcers of the Mouth and Throat, with all their scorbutick Infection, which are wont to give way but very slowly to other Medicines: And this it doth, although the Tongue, Uvula, and all the Palate should be full of Pustules. In short, for the taking away all internal and external Ulcers, I think no Medicine preferrable to this Liquor; but all other defects of the Body which it cureth, for brevity’s sake, I will pass over.
Moreover, this green and golden Liquor hath this nature and property, that beyond all other Medicaments, it conciliateth a wonderful fertility to all things, as its signature, the wit, the green colour, and my diverse infallible Experiments, do truly testifie. Hence the seeds of all Vegetables being macerated in the same Liquor, and set in meer naked Sand, they put forth golden Sprouts and Plants, having a smell much stronger and pleasanter, a fairer colour, and greater length than those which grow out of a fat Earth. Therefore this green Liquor holdeth the chief place in rendering Vegetables green and fruitful, and augmenting their growing faculty; so also among all the Medicines, I know it hath no equal in conciliating and preserving fertility in the humane body: For in all the Diseases of Mankind it bringeth great help and comfort, and effecteth more in assisting the fruitfulness both of Male and Female, than can be believed, and is so great an exciter of Venus, that it bringeth great solace not only to Old men, who being baulked by their younger Wives, are forced to lie still, but also to such Women who are barren in their flourishing age, and therefore destitute of Heirs.
I write not dreaming, but am taught by Experience, having seen some men so strengthened by this Medicine, that they have seemed to themselves never to have been weak, the which also some Women have experienced. Nevertheless such Medicaments are not to be administred too frequently to this Sex, seeing that without this sort of help they are wont to be sometimes exagitated by a more salacious Itch than is convenient: Its use is more safe to Old men, inasmuch as it cannot do them the least damage. Nor ought those things which I here deliver, to seem a wonder to any, for they have their certain and undoubted causes of Operation.
Let those two Subjects, of which the Green-Lyon is composed, to wit, salt & gold be inspected; they are the best of things, & necessarily required to the generation of all things; for, what herb can be brought forth without seed and salt? not indeed the least: for if the earth or sand wanteth salt, the seed of the Herb can neither have nutriment nor production: Yea, if the seed it self be also sowed in a fat Earth, and yet be destitute of the Rays of the Sun, it can in no wise grow out of the Earth, but will be suffocated and perish; the which thing is not hid to Rusticks, who after they have sowed their seed, do ardently expect the warm Sunshine. Therefore, for a desirable coming up of Vegetables out of the Earth, and their encrease, there is required a fat and salt Earth, as also the warm and fruitful heat of the Sun, with necessary Rain; which also is to be understood of the generation and multiplication of Animals.
NB. In Aurum Potabile salt supplies the room of fatness, Gold is the Sun, and the Spirit of Wine performeth the Office of the warm and fruitful Rain; so also no Minerals are procreated, but by the help of the sun, and labour of salt. They exercising their operations upon the Water, generate Minerals, as the Writings of the ancient Philosophers teach.
Some ignorant man may here object and ask, How it can be, that the Sun, by operating in the depth of the Earth, should generate Minerals and Metals of salt? Let him know, that the Sun, by his hot Rays, doth excite the central fire in the profundity of the Earth; which central fire is not unknown to those who are occupied in digging Metals out of the Earth, who sometimes feel so strong a heat, that laying aside their Clothes, they are constrained to labour very leisurely, yea, sometimes wholly to intermit it; as I have taught in The First Part of my Mineral Work. Therefore no man of a sound mind will dare to oppose these things, seeing that it is wholly agreeable to Truth, that generation and encrease in all Animals, Vegetables, and Minerals, do arise from the sun and salt, to which water is wont to be an help.
Seeing therefore that my golden Liquor is prepared of such subjects, it can operate no other thing than fertility, and thereby signed by Nature with that beautiful greenness, by which it signifieth its endowment to render all things fruitful: God adorneth nothing with His marks and signs in vain; from which, as from His signatures, the powers and virtues may be more clearly known, than from Books. For the signature with which things are signed by GOD and Nature never erreth; but the Books and Writings compiled by Men very often erre. Wherefore did the ancient Philosophers and Poets worship Venus, the Goddess of Love and of Generation, and attribute to her a beautiful green, generated of the spume or foam of the sea? What is the foam or froth which the sea calleth out upon the shore, but salt, which being dried up by the heat of the sun, is reduced to salt? And the Poets, especially Virgil and Ovid, who were men of great literature, would not have handled such things with so prolix an ambage of words, but that they were willing by their Fabulous writings to reveal that great Philosophick Mystery to the world: Therefore I constantly assert, That this green Liquor is the chief Medicine of all things to grow or be encreased, as its pleasant Viridity and infallible Experience do testifie. The Ocean, the Mother of all fertility, sheweth also its greenness, especially in those places where it is rich in salt, and strongly irradiated by the Beams of the Sun. This is well known among Seamen, who from the change of the water into a greener colour, presently collect, that they are near to hotter Regions, in which the Sun-beams are more strongly projected; for in such places the Sea is so salt, that it shineth like fire: The Urine of those pissing out of a ship, falling into the Sea, sheweth like sparks of fire; there four parts of water are found to contain one part of salt. The Mediterranean Sea is not so full of Salt, as that which is between Spain and France; and again, in this it self is found not a little difference, seeing that the Spanish side exceedeth the French in saltness; and the Ocean it self, by how much the nearer it is to the North, by so much it is less salt; for which reason also the salt is weaker, and of less Virtue, being more remote from the beams of the Sun. Therefore the Danes, Sweeds, and other Nations, inhabiting the Northern parts, although they have plenty of Sea-water, nevertheless they do not make salt of it, but fetch it from France or Spain; which is a Testimony evident enough, that salt is elaborated in the water by the most ardent Beams of the Sun, and produced for the sake of an universal fertility.
This is indicated by the German name of the Sea, Meer, which is all one as if we should say Vermeer, that is, Encrease, Enlarge. An Appellation very well agreeing with the thing, because without the Sea nothing would encrease in the Earth, but on the contrary, all things live, and are encreased by it.
Hence the green colour is a manifest Index and Signature of Fruitfulness, which might be demonstrated by infinite examples, which, for the avoiding of prolixity, is not here necessary, seeing that the thing it self is so manifest.
Some profligate Deriders, who love to oppose the Truth, may say, That this green colour doth not proceed from Gold, but from Copper, that so they may draw honest men away from the Truth, because no Gold seemeth to them to be of use in Medicine; with which Cavil they have before now accosted my Aurum Potabile. That I may stop their impure mouths and obviate the frivolous Objections of this sort, I say, that I indeed confess, Copper among the Metals doth obtain a green colour, if it be dissolved in Aqua fortis, and other corrosive Liquors of that kind: But Gold being dissolved in the same, appeared in a yellow colour, and not a green, which is known to every body. But who would think me to be so stupid and rude, to impose upon any so open a Cheat? Who also in any wise could hide such a Cheat? For Copper being dissolved in salt waters, would presently discover the Fraud, by its evil nauseating and Vitriolick taste, of which but one drop being swallowed down, would excite violent Vomitings, and would not be a Medicine, but rather a Poison. Moreover, if you put a Knife into such a solution, it will be presently covered over with the Copper, and appear to be Coppery. The contrary plainly happeneth, if any pure Iron be dipped in my Green-Lyon; for it will presently appear to be gilt with the colour of Gold, and that more fair and eminent than any Ducat, or other piece of golden Mony exhibiteth. If any Iron-Wire be put into it, and there left for a certain time, it will at length be changed into a pure Gold, which is an infallible testimony, that that Liquor doth not draw its original from Copper, but from Gold. Again, it may be objected, that a vulgar solution of Gold by Aqua Regia, also tingeth Iron with a golden colour, and adhereth to the same; therefore this is no strange thing, forasmuch as it is common and known to every man. I answer, That such a Solution, not green, but yellow, doth indeed by precipitation adhere to the Iron, and dissolved the Iron it self, and reduced it into a Mud, but doth not penetrate it, and preserve it in its form, as my green Liquor doth, which therefore is not to be numbred among those corrosive solutions; but that which is done by the Sal Enixum, is rather to be called an Extraction than a Solution: For my Sal Mirabile is of that nature, that it doth not throughly dissolve any fine Powder, or Calx of Gold, but only extracted from it whatsoever is most pure, and leaveth the rest like a black Powder. Moreover, that Solution is not corrosive; for if it were, it would corrode and dissolve the Iron, and not tinge it with the colour, and advance it to the degree of Gold, the Iron remaining whole. By a like reason the green Solution of Copper, made with the vulgar corrosive waters, associateth it self with the Iron, in a green colour, corrodeth it, and forsaketh the Copper. But if Copper be dissolved with my Sal Mirabile, that solution doth not penetrate Iron, but transmuteth the whole in its own form into Copper, yet not presently, but in a long progress of time.
From all these things may be seen the great difference between the vulgar corrosive solutions of Gold, Copper, and other Metals, and mine, void of all corrosion, which is performed by my Sal Mirabile, dissolving the Bodies of the Metals, after a far other manner than those corrosive solutions are made. Therefore it is not to be reckoned among vulgar solutions, seeing that it possessed far other Virtues. The vulgar solution of Gold, made by Aqua Regia, hurteth all things, as a corrosive Poison; a little of it being put to any Vegetable seed, deprived it of all its growing faculty, and throughly killed it. Some drops of it being drank by a Man, would corrode his throat and stomach, like Poison. A Liquor of this sort, by its corrosive and gnawing faculty, converteth the Metal put into it into slime or mudd. That solution which is made by the rectified Spirit of Salt, may safely be taken by any, when a sufficient quantity of Water is mixed with it; but it is not sweet, it constringeth the Tongue, and staineth the Hands; this doth not my green Liquor, for it neither coloureth the Hands, nor astringeth the Tongue, nor yet corrodeth the seeds of Vegetables, but rather exciteth them to fertility.
Whence it appears, that my said Sal Mirabile is not corrosive, but by it self is a good Medicine for all Vegetables, Animals, and Minerals, which Experience it self most evidently argueth: Therefore it can work nothing but good, because prepared without any Corrosive, and represented to the eye by a wonderful signature, to wit, the fair Green colour.
This signature is an undoubted token of its extraordinary Virtues, in rendering all living things vegete and fruitful, which lie absconded in its inward Penetrals. And this I think sufficient to be said to those foolish and idle Cavils of ignorant Scoffers, with which they may insult over me.
Whatsoever I have here ascribed to my Green Lyon, my red Aurum Potabile, extracted with Spirit of Wine, also performeth the same, and that as well in Vegetables and Animals, as in Minerals; for the Spirit of Wine can hurt none of them, but rather insinuateth the virtues of Gold into Vegetables and Animals, and rendereth them more efficacious. But concerning the solution of Gold by my Sal Mirabile, and its efficacy and operation, this may suffice for the present.
As for the solution of the other Metals, there is no need to make many words, or to write a large Volume about it, seeing that from what hath been already said, any man may easily conjecture, that solutions of this sort, made by the help of Sal Mirabile, are far better than those made by Corrosives. The Vitriol of Venus made by its help, doth not hurt Vegetables, as common Vitriol, which killeth the same by its corrosion; but the Vitriol made by Sal Mirabile wonderfully promoteth the growing faculty in Vegetables, so that Lunar, Venereal, Martial, Jovial, and Mercurial Herbs may be produced, which will have wonderful effects, especially if the Vegetative faculties of Lunar Herbs be encreased and promoted by the Salt of Luna; of Venereal, by the Salt of Venus, and so of the rest.
Enough hath been spoken to the Wise, but he that hitherto cannot apprehend what I have said, is an Ass, and unworthy of such Arcanums. From this Foundation a diligent Physician may erect a far other method of Curing, and may prepare for himself such Medicines, by which he may obtain Honour and Wealth. I have for many years observed, that Herbs are wont to acquire Martial faculties and properties, if they grow out of a reddish Martial Earth, although they were not before of a Martial nature, but of a Solar, Lunar, Venereal, Jovial, Saturnine, or Mercurial Property.
But how much more would the innate properties and virtues of Herbs be strengthened and encreased, if they were not nourished by the Dung of Animals, but set in pure sand and watered with Sal Mirabile impregnated with the virtues of Metals, and thence acquire the promotion of their growing faculty. Truly other Herbs of far greater Virtues, and other odours and tasts, would be brought forth, than the common, which are wont to be produced by the Dung of Animals, and the simple Salt of the Earth. By this means so strong an attractive Power may be conciliated to the Seeds of all Herbs, that by a Magnetick power they may attract to themselves the Astral powers and influences, and so encrease their Virtues, that without any Preparation they might be able to cure all Diseases to admiration. NB. That it is necessary, that he that would exactly understand the nature of Herbs, should know how to promote the vegetative faculties of Solar Herbs, with Solar Salt; of Lunar with Lunar, and so of the rest, and not that he should intermix the one with the other, without any consideration; which without doubt would be a hindrance to the desired success.
Consider these things with an accurate Meditation, as great Secrets and Arcanums, which will not be revealed to the perverse World. A word to the Wise is enough; therefore I will add no more; but I make no doubt, but that this Revelation of my Sal Mirabile, in process of time, will be accepted by diligent Physicians, and bring so much benefit, that they will by the same effect much good in comforting and curing the Sick. All things have their time, so also this Arcanum, which in its time will be in vigour; but I would not have any man perswade himself, that he may fish out of me the Preparation of my Sal Mirabile, I will not cast Pearls before ingrateful Swine, but will reserve them for Friends. But lest an occasion should be given to ignorant Deriders, and those that hate me, of calumniating and slandering me, as if I my self were ignorant of preparing of a Salt of this sort, I have determined to deliver some small portions to divers prudent men, not of this Salt only, but also of those Salts which are endued with the Virtues of Gold, Silver, and other Metals, that at any time they may be able to exhibit a clear Testimony of the Truth: And I will produce those Herbs themselves, that I may have them in readiness to shew to others.
Therefore let no man trouble me with his Letters, to ask of me this salt, or other Medicines, for I will communicate them to none, but such as I know, and with whom I am familiar.
Great Thanks are to be given to Almighty GOD, who hath made this present unworthy World partaker of such Magnalia. I have sought, and have opened the way to others; let another also seek, and enter by the way I have shewed, that insisting in my footsteps, he may by the easier labour, obtain a greater light of Nature.
But that I may omit nothing which pertaineth to the good Institution and Doctrine, and concerneth the glory and honour of Salt, I will yet over and above add one infallible Testimony, by which any rude and ignorant man may evidently see, that all fertility consisteth in Salt only, and that it is the most precious Treasure of the whole World, for the health of the Body, and that in it lie hid most ample Riches.
Fertility is indeed already demonstrated in many foregoing Testimonies; but because the History of the Prophet Elisha agreeth more than a little with these my sayings, and may be a clear Testimony to them, I have thought fit here to adjoin it. We read in 2 Kings, 2. 19. that the men of the City said to Elisha, Behold, it is good to dwell in this City, as my Lord seeth; but the water is naught, and the ground about it is barren: Bring hither to me (saith he) a new Vessel full of Salt. Which being brought, he went to the Spring into which he cast the Salt, saying, Thus saith the Lord I have healed this Water, from henceforth there shall no dearth and barrenness arise thence. So the Water was healed even to this day, according to the word of Elisha which was spoken.
That this great Mystery may the better be understood, it will be necessary first a little to consider the History it self, from which it may be known by what means the Salt of Elisha became so strong, that it expelled Death, and rendered the Water good, and the barren Earth fruitful.
When Elias was to be carried up into Heaven, he said to Elisha, Ask of me what I shall do for thee, before I am taken from thee. Elisha asked of Elias, that he would grant to him a double portion of his Spirit: Elias answered, It is a hard thing which thou hast asked; if thou shalt see me when I am taken from thee, it shall be as thou desirest, but if not, thou shalt obtain nothing. And when they went on together talking, behold, there cometh a fiery Chariot with Horses of Fire, and parted them asunder; so Elias was carried to Heaven in a fiery Chariot; and Elisha seeing this, cried out, My Father, my Father, &c. Listen therefore, Wherefore did Elias say to Elisha, If thou shalt see me when I shall be taken from thee, thou shalt have thy desire, otherwise not? And why with this condition? Could not Elias at his own will have rendered Elisha the possessor of his wish? Perhaps very easily, but Elias would not without some medium, because Elisha was to be doubly seasoned with the Celestial Fire, by which he was separated from Elias, for Fire bringeth forth Salt; the Celestial Fire bringeth forth a Celestial Salt, and the Elementary Fire an Elementary.
In this History is set before our Eyes the eternal Divine Light, and also the natural, although few discern either of them, inasmuch as their hearts are hardened and obscured by a horrid blindness. And both the Old and New Testament are full of such Mysteries; so that I dare boldly affirm, That all the Treasures both of Soul and Body may be found in the Holy Scriptures, if we will; and that we have no need to read the Writings of the Heathen Philosophers. I add this one thing, That it is of God alone to open the Eyes of those who desire to understand Divine and Natural Mysteries; for without divine illumination, all things are dead and buried in darkness. This Truth putteth to flight the diabolical Cavils and Slanders of all scoffing Mountebanks and Jack-puddings. But which of them will oppose this, and seek fertility from any other thing than Salt? Truly, I believe no man, except that most profligate Farnner, with his wretched Followers, who determine, That Salt doth not fatten, but Dung; when nevertheless this is to be ascribed to the former, and not to the later. But those Ass-like Brethren of Ignorance, being convinced of their filthy Lyes by the most evident Truth, will I hope have their impure and shameless mouths more than sufficiently stopped. I therefore acquiesce in this demonstration, in which I think I have evidently proved, That the Sun and Salt are the most noble Creatures of God, and that Salt is by me rightly and deservedly called the greatest Treasure, and the greatest Riches of the World; because after an earthly manner of speaking, nothing can be more desirable for fruitfulness. Salt is the Original of all fertility, the Sun is the original of Salt, and God the Creator of all things, of the Sun, to whose Name be Honour and Glory for ever, Amen.
But although this demonstration, which doth evidently shew, that salt is the greatest Treasure in the world, be most clear, and beyond all doubt; nevertheless, I doubt not, but it will not satisfie the Covetous, who will say, Where is the Stone of Philosophers which we expected from thee, as the greatest Treasure of the whole world, that it being known and acquired, we might lead a brave life? But stay, my friend, until some man shall come and render sordid men partakers of so great a Gift: For thinkest thou that if I its possessor, that I would describe so great a Mystery, in such clear words as I have described the fertility of the Earth: Not at all; nor have I the power of doing that, seeing that a man cannot give to any those things which are not his own, but God’s. Nevertheless, that the pious searcher after Truth may have some manuduction to a Work of so great moment, I cannot but hold forth to him that small Light granted me by Divine Grace, provided he hath not Owls eyes, shunning the light of Nature, because they cannot bear its splendour; which if he hath not, it cannot be, but he will give credit to a manifest Truth. And concerning so great a work, this is my opinion, That it is altogether possible, that the most noble universal Pearl, to wit, the Medicine and Stone of Philosophers, restoring the diseasie Bodies of Men and Metals to their pristine health and state, may be prepared of common salt: But of the Preparation, which is unknown to me, I can affirm nothing certain; but that it may be done, manifold and infallible Experience hath caused me to believe; which Experience I keep to my self, and will not part with it to any, although I could very freely, if I might or durst make pious men partakers of it: But because Faith is effected in us by God alone, it is to be sought from Him by Prayer, and not to be expected from Men.
Therefore that (according to my promise) I may demonstrate, That the Stone of Philosophers, lying hid in salt, may be got out of it by the benefit of Art, I desire only this thing of the studious of divine Mysteries, that he would search after those things, in my Writings lately printed, which I have spoken concerning the little Fish Echineis, viz. by what means he may be taken with a Net out of the salt Sea, for there he will find a sufficient manuduction, of which it is not necessary that I should here say any more. Those are the things which I was willing to add in honour of that noble creature salt: He that will not believe the most noble Pearl, of a universal and particular Medicine, to be included in the inward Penetrals of Salt, I cannot help him; it is free for every man to seek and walk in another way.
Would it not be too tedious, I could also plainly prove, that from marine Bodies, (as Coral, Mother of Pearl, Oyster-shells, and the like things, being dissolved into water, and precipitated) may be extracted corporal Gold, which I have done with my own hands, and therefore can boldly witness it.
But I will shut up the Tables, what I have hitherto spoken being sufficient for this time; from which I hope and believe that others will receive benefit: Which I heartily wish, together with the divine benediction to all pious men. Amen.
A
TREATISE
Of the Signature of
Salts, Metals, and Planets.
OR,
A Fundamental Institution evidently shewing by what means not only the Virtues, Signification, Nature, and Properties of Salts, Metals, and Planets, may be easily known, but also the reasons of their Names and Appellations, and this not from Books or Writings, but from their naked Signature, to be obtained and known by the help of the Circle and Quadrant.
Written for their sakes who delight in the Profitable and highly Necessary Contemplation of Divine Miracles.
To the well minded READER.
It is a common saying, Beware of those whom Nature hath marked, the which is indeed true, if it be understood concerning men who are insignized with some preternatural marks, or of the abortions of Nature, but concerning other things it is false. For the Almighty God hath signed all His Creatures, as well small as great, equally with their own certain signatures, and hath as it were subjected their depicted Lineaments to the Eyes of men, by which they might know what the nature and property of every thing is, and what Commodity and Profit it may bring to mankind. Hence not only all Vegetables, as Herbs, Shrubs, and Trees, but also Animals, as Beasts of every kind, yea, and Man himself, which abide upon the Earth, the Fishes inhabiting the Waters, and the Birds of the Air; but also all things moveable and immoveable, he hath signed with their peculiar forms and figures, to signifie to us by those their signs, of what use every Herb, every Animal, every Bird, and every Fish is, and for what purpose it serveth. And this is the Divine Inscription which the Divine Finger hath written upon all things, and by which the nature of all things should have been learned by us.
But after that Men began more and more to decline from the humane, to a brutish nature, and ceased to have the Reason of so noble a Signature, preferring their brutal Conceptions to the Divine Works, and postponing the Signatures incited in all things by Nature; it came to pass, that in a long process of time that true Signature, or Divine Inscription, being obscured, perished by degrees, and wholly vanished; so that but a very few are found in this Age, who are endowed with any knowledge of so great a Science; for the greatest part of men are wont to follow the duct of Books and Writings, and study to learn the Virtues and Proprieties of things out of them. Neither could this study be disapproved of, if the true, incorrupted, and entire Writings of the ancient and singularly-experienced noble Authors remained with us. But because in a long Series of time their frequent descriptions, emendations, and interpretations have so corrupted them, that scarce any thing of truth is to be found in them; it were far better that such mangled and corrupted Writings were not so much followed, but that rather that old foundation laid by God himself, upon which all those Writings, all Characters, and all Signatures do rest, and from whence they have received their beginning, should be again brought out of Darkness into Light, and the nature and properties of things learned from thence. This would be the true way of coming to the knowledge of Nature, in a short space of time, without so many errours, to which, by those false Writings, a man cannot come in many years.
Some perhaps may ask, where that ancient Foundation laid by God ought to be sought, or where it may be found? I answer, Every where, inasmuch as it is before the eyes of every man, but especially shewing it self in the Heavens, where the Sun, Moon, and all the Stars are constituted by God in a round Figure, signifying to us that all Forms and Figures take their beginning from a round Circle, and that a Circle or Rotundity it self, as a most perfect thing, pertaineth to the Heavens, and to GOD Himself. The Ancients certainly put it in that manner, that by a round Circle they might denote those things which they could neither comprehend by number, pronounce by words, nor conceive by their ingeny; and on the contrary, those things which did not exceed their capacity, ingeny, nor number, they signed with a square Figure: So that things celestial, and exceeding humane capacity, they have denoted by a Circle, but things visible, earthly, and subject to humane capacity, by a Square, proceeding from a Circle.
And although the same ancient Philosophers, attributing a Circle to God only, were of the opinion, that God could not be more aptly exprest by any thing than a Circle, having (like Himself) neither beginning nor end: Nevertheless all those things which after God they esteemed great, they also noted with a Circle, to wit, the Sun in the Firmament, and Gold in the Earth; the first of which, some of those Philosophers thought to be God himself. Others of those Heathen Philosophers have feigned for God the Effigies of a Serpent, winding himself into a round Circle; and all earthy things of a celestial original, they have represented by a Square, and so they have shadowed out the Celestial and the Terrestrial, by the Circle and Quadrant.
Therefore as they observed how much of the Celestial or Terrestrial Nature were in the things to be signed, so much of the Circle or Square they added or substracted, and according to that they varied their Figures: And not only in the Celestial Lights, to wit, the Sun, Moon, and other Planets, but also in all earthly Creatures, produced in the Earth by the operations of the Sun, Moon, and the rest of the Planets and Stars, viz. Gold, Silver, Copper, Tin, Iron, Lead, and Argent-vive; they have used this manner in signing them all with Characters of this sort, and have noted them with the same Characters which they have given to the Celestial Lights, producing and effecting the Causes of those inferiour Creatures. So the Sun and Gold, as the most perfect Creatures of God, are signed with a Circle having a point or center in the middle; the Moon and Silver appear in the figure of an half Circle, or of two semicircles, at a small distance from one another; which shew their Bodies not to be absolutely perfect, but as yet to labour under some defect. The Characters of the other Planets, as ♄, ♃, ♂, ♀, and ☿, are also the Characters of the rest of the Metals, viz. Lead, Tin, Iron, Copper, and Argent-vive, because they are much more vile and imperfect than Gold and Silver, and are noted with more imperfect Characters; such are an half Circle and half Square, signifying that they scarce answer to the perfection of Silver in the half part, and hardly to the fourth part of that of Gold.
But that I may propose the thing more clearly, I think it necessary to inclose the Characters of the Celestial Lights, as ☉, ☽, ☿, ♀, ♂, ♃, and ♄, and of the Terrestrials, as Gold, Silver, Argent-vive, Copper, Iron, Tin, and Lead, which the ancient Astronomers and Philosophers have imposed upon them, in Squares, consisting of the same magnitude, that by those it may appear in what degree they differ from each other in perfection.
Here those Characteristick Figures of the Signatures are enclosed as it were in little Houses, which are the Squares: Now, if into one of those I put the Character of the Sun or Gold, viz. a round Circle noted with the letter B, it toucheth four parts of the Square, marked 1, 2, 3, 4, and filleth it up, signifying that among Celestial and Terrestrial Creatures, the Sun and Gold do excell all other things, in their perfection.
The Character of the Moon or Silver, under the letter C, toucheth three sides of the Square, to wit, the superiour with the top of her Horn, marked 1, the lower side marked 3, and the bending of her back toucheth the third side, marked 2; but by reason of the incurvating concavity of her Superficies, she cannot touch the fourth side, marked 4.
The Character of Mercury, under the letter D, with both his horns toucheth the upper side of the Square, marked with number 1, and with the bottom of the Cross the lower side number 3: the other two sides, 2 and 4, he leaveth untouched, so that the half part of the Square remaineth untouched by Mercury. Luna toucheth three sides or the same, and Sol or Gold is contiguous to all the four sides.
Venus or Copper, under the letter E, also adhereth only to two sides of the Square, to wit, to the superiour number 1, and to the inferiour, marked with the number 3, but the sides, 2 and 4, remain untouched.
In like manner also Mars, or Iron, toucheth only the upper and lower sides, as you see under the letter F. So also Saturn, or Lead, under G; And Jupiter or Tin under H, you see touch but two sides of their Squares. Therefore from this figure may be seen in what degree of perfection the Metals exceed one another, so that he who hath respect to this figure, cannot erre in discerning the said degrees.
The Ancients have not imposed these Characters, neither by chance nor in vain, but they have directed the whole reason of characterising to this end, that the Character might exactly agree with the Nature and Property of the thing signed; as the great agreement between the Celestial Luminaries or Planets, and the Metals, doth clearly manifest. Nevertheless these things are not to be discerned by all men, but by those only who are able throughly to inspect the nature of Metals, and from that knowledge of the Metals, to know the said degrees of perfection; for so much of rotundity as exhibits it self in the Character to the sight, so much also of purity and perfection is in the signed body; and so much as it shews of the square, so much also it hath of imperfection: And this is a Chymical Axiom or Precept altogether infallible, and so certain, that he who in the emendation of Metals shall follow it, will not easily erre.
Gold, the most perfect of the Metals, by touching the four sides of the square, argueth its great perfection: Silver is not far from the perfection of Gold. And among the rest of the Metals, Argent-vive, Iron, and Copper have the half, but Lead and Tin only the fourth degree of perfection.
These few things we think sufficient for those who are desirous of so great knowledge. He that desires to know more of these Harmonical Signatures, of the Celestial Lights, and Terrestrial Bodies, let him accurately examin this Foundation, and he will find those things which neither Aristotle long ago, nor our Schools at this day, have had any knowledge of. This I dare assert for truth, That the Ancients, in the Egyptian Schools, have hidden great Mysteries under the Characters of their Signatures, and not only in those signs imposed upon the Sun, Moon, Stars, and Metallick Bodies, but that they have manifested great Secrets by the very Names which they have given to all things, which was not by chance that they have given to this thing such a Name, and to that another: But when after times changed many Names, thence it happened, that those Signatures fell into great uncertainty, and are now perplexed with many doubts. The Names which from Adam, Noah, and their Posterity, were in use with the Egyptians, Chaldeans, and Hebrews, the Greeks also had in use, and from the same Foundation called things by due and true appellations. The Latins have taken no care about those derived to them, although the only and true Foundation of every Investigation of those Secrets is placed in those. Indeed I being ignorant of the Egyptian, Chaldean, and Hebrew Tongues, know not how to interpret those Names with their signature. But one that is skilful in those Languages, and endowed with some knowledge of natural light, by applying himself to such searches, by a prudent inquisition, will find the Truth of those things which I have here written, to wit, That the Nature and Property of all things are posited in their Names and Characters: I will expedite the matter by a clearer Explication, and in a few words expound the Circle and Quadrate. In my Treatise of the Nature of Salts, I have clearly taught and demonstrated, that all things in the World have their original from the Sun and Salt. The Ancients have designed the Sun by a Circle, and Salt by a Square: But as a Circle is first drawn before that a Square can be put to it; and as a Circle by right is preferred before a Square, inasmuch as that is the Original of this; so also the sun is to be preferred to salt, to which it hath given Rise, and which it hath preceded in its existency, and which being compared with the sun its Original, is less to be esteemed: Hence, without the sun, salt generateth and produceth nothing; nor yet the sun without salt, because in every generation and production there is necessarily required the conjunction of Male and Female, the sun performing the office of the male, and the Moon of the female.
So Eve the Female, as a Square, arose from Adam, as from a Circle, and from both, to wit, from the circle and the square conjoined, the fertility and propagation of mankind hath drawn its original. The Poets have attributed this propagation to Venus, and noted it with a sign composed of a Circle and a square, saying, that the Goddess Venus was born of the froth or foam of the Sea and Salt, and dried up by the Rays of the sun.
The Character of Venus being weighed with an accurate consideration of mind, very perspicuously sheweth how wisely and prudently the Ancients have shadowed out the Mysteries of Nature by their Characters.
Venus is signed with a round Circle, with a Cross pendant from the Circle; the Circle denoteth the Sun; the Cross, Salt: For when four lines are conjoined in their extremities, they make a Cross, all the ends meeting in one point. But if all those Lines be disposed foursquare, they form a Quadrate. Therefore in things signed, the Cross and the Square differ only in their external Figure, and signifie one and the same thing.
That this Mystery may be the better apprehended, I will interpret the true signature of those principal Creatures of God, (to wit, the Sun and Salt, from which all things proceed) attributed to them by the Ancients, according to their Latin significations Sol and Sal, that their degrees and difference in nobility and goodness may evidently appear: For the more Circles there are conspicuous in those words, the more of purity and goodness they argue to be in the things which they denote; and the more Squares there are in a Word, the more of earthiness, imperfection, and impurity is shewn to be in the thing thereby signified. But this Rule holds only in those words which were imposed upon things by the Ancients, in others not.
Seeing therefore that it is beyond all doubt, that these two words, Sol and Sal, were by the Ancients imposed upon the things they signifie, according to a true signature; we will therefore further explain them.
And here it is first to be noted, that all the forms and figures of Vegetables, viz. of Trees, Herbs, and other things growing out of the Earth, and also of Animals, whether Men or Beasts, also of Minerals, do take their original only from the circle and square, so that by those it may be known what bodies or members are round or long; for the Body of a Man, as also the Trunk of a Tree, have not only a round, but also an oblong figure, and the joints of every finger, and the leaves and branches of Herbs and Trees shew forth the same figure, so that in those the Circle and the Quadrate are every where found.
And not only all the Creatures of God are noted with the same signature, but also all Writings and Letters, proceeding from Adam, Noah, and their Posterity, have taken their beginning from the Circle and Square. As for example: All the Latin Letters, even from the beginning to the end, you shall find to be composed of a circle and a square. A containeth two lines and a half of a square; B consisteth of two semicircles, and one line of a square; C is a semicircle; D is formed of a semicircle, and one line of a square; E hath three lines and a half of a square; F two and a half of the same; G consisteth of a semicircle, and half a line of a square; and so on to the last Letter of the Alphabet: So that all the Letters being composed of a circle and a square, were left by the Ancients to shadow out and signifie those Mysteries to Posterity.
Therefore seeing that in my Treatise of the nature of Salts I have evidently demonstrated the Sun and Salt to be the beginning of all things, I think it necessary to interpret those two words, Sol and Sal, according to their nature, and to prove that they are the true beginning, and true end of all things.
Between the words Sal and Sol there is no other difference, but the middle letter, which in Sal is Alpha, but in Sol Omega; by which two Christ manifested himself to St. John: But the initial and final letters of both words are the same, they are distinguished only by the middle letters, Alpha and Omega, and that not without great reason; for as Sol generateth Sal from the beginning, and all things which are take their original from him, so also the end of all things shall happen at the last day, when all things born and arisen from the Sun and Salt, shall again be consumed by fire, as Peter writeth, to wit, that the Sun, Moon, and all the Stars, shall fall from Heaven, and that the whole Earth shall be reduced to Ashes. Therefore in Sol and Sal, the beginning and end of all things are perfectly discerned. Neither do these two words only set before our eyes the beginning and end of all things, with the destruction of this earthy and fading World, but they also make manifest the whole Mystery of the Holy Trinity, which I could very easily demonstrate.
But because the Egyptian Learning, built upon the foundation of Nature, is lost, and in the room thereof Sophistical Schools have grown up, which by their vain loquacity have altogether oppressed and banished the truth; it might easily happen, that I might bring a Nest of Hornets about my Ears, if I should write such things publickly, as fly the knowledge of the learned multitude. Therefore it is better to be silent, than to incumber my self with unnecessary contentions.
But that we may see there have also been others, who were not ignorant of the Mysteries hidden in salt, it seems fit to me, in the end of this Discourse, to subjoin the opinion of a certain learned man, explaining the Greek word ἁλς, Chap. 13. Book 4. and as it were, bringing into view the great Mystery of God hidden in the same, that so we may be invited to read the learned Book of the said Author, concerning salt, which containeth many things highly worthy to be read, and of the reading of which no man will repent; the name of the Author is Bernardus Gomesius, printed at Frankford, in the year 1605, a Book truly worthy of any man’s reading, and as such I studiously recommend it to those who are desirous of learning any thing of good.
But to return to my purpose, I seriously affirm, that the nature and property of Metals may be learned and openly known, not only from the signature assigned them by the Ancients, but also from that which the fire introduceth into them, and this signature proceeding from the fire, is far to be preferred to that of the Philosophers; not therefore because the Element of Fire possesseth a greater authority or might than all Philosophers ever had or can have: But because the Fire alwaies performeth immutable actions, and committeth no errours, nor can it commit any, provided the Operator who handleth the fire doth not deviate from the manner of operating, for at all times in one and the same manner it sheweth the signatures of the metals.
The nature of the fire is such, that whensoever we will, it exhibiteth to us, by a singular signature, the occult nature and hidden properties of the metals; for even as any burning spirit of Vegetables, or volatile salt of Wine, being drank by men, stirreth up their nature and properties, and exposeth these things to view, which before lay dorment, and which would not have been known, if the warm spirit of the wine had not manifested them: So also is it with Salt, which, as we have taught in the precedent Treatise of the nature of salts, hath a power and faculty of exciting the nature of metals, and of manifesting their medicinal Virtues. But the Fire, of which we here treat, hath the faculty of subjecting their perfection to our eyes.
For as by the pure spirit of Wine the vital spirit of a Man is presently cheered, and being awakened, the hidden signature forthwith goeth out of the inward Penetrals of the heart; so that the Sanguine sing, dance, play, and are occupied in Amours; the Cholerick break forth into quarrels and fighting; the Phlegmatick grow drowsie and sleepy, and the Melancholy are taken up with speculations, meditations, and searches. These signatures the spirit of Wine can draw forth from the most inward recesses of men. By the same reason the signature of Metals is awakened, excited, and educed by the operation of the fire, viz. when they are melted in a Crucible; for the smoak or fume going out from them, presently indicateth the nature and property of every of them. Pure Gold, and free from all addition, emitteth no fume alone, but being melted with salt, giveth a purple exhalation. Silver alwaies exhaleth somewhat of a blue, bitter, and unpleasant fume: The fume of Copper is green, and stinketh: Of Iron not so much as Copper, being also red, striketh the Nostrils with a stink: Lead and Tin send forth a white fume, stinking and poisonous: Argent-vive, in its whole substance, vanisheth in a venomous fume, and these are the signs of the fumes, by which melted Metals, when they are not mixed, are wont to be distinguished and known from one another. But if Copper, or any other imperfect Metal, shall be mixed with Gold or Silver, it changeth the fume, and rendereth the proof or examen doubtful and uncertain: Nevertheless of the judging of the perfection of Metals by the Fire, this Experiment is of all the most perfect and certain, viz. when they are so melted by a very strong fire, that they move themselves, and are as it were turned or whirled about in the Crucible, and by how much the rounder this motion shall be, and the higher it elevateth it self, by so much it sheweth the Metals to be more perfect; the more depressed and equal, and the plainer the superficies shall be, the lesser of perfection is in that melted Metal. The trial of this thing is easily made, by which it is found, that among all the Metals Gold is chiefly moved on the Test, or in a Crucible, by a round or spherical motion; next Silver; next to that Copper; next to Copper Iron; after Iron Lead; and lastly, after that Tin.
The same difference of perfection and imperfection is shewed by the pouring of a melted Metal upon a Porphyry stone, or any the like well levigated, and put into a Kettle of Water, so that the water may not touch its superficies, which is to receive the melted Metal: This therefore being poured out upon the said Stone, leapeth and divideth it self into many grains, greater or lesser, more round, or less round, according as the Metal shall be more or less pure. But of all the Metals, there is none more imperfect than Tin, which by effusion upon such a Stone, very rarely disperseth it self into grains, but if the effusion be dextrously made, it dilateth it self in breadth in a very thin form, like to writing Paper, so that it may be writ upon (by a stile or stift) like Paper, and folded and sealed, and sent to others, after the manner of other letters: Such letters made of Tin, are hurt by no Water, so that they may be of great use, where necessity requireth secresie in sending letters.
But that Tin spreadeth it self into such broad leaves, and doth not separate into grains, after the manner of Gold and Silver, the reason is its imperfection, which its before-mentioned signature evidently argueth, containing but little of roundness, and taking the greatest part from the square.
The knowledge of a metallick perfection is also acquired from the rotundity of the metallick motion in the Examen of Saturn, or the separation which is made by Lead in a Cupel, where Gold, before all the rest boileth with a spherical roundness, and all the lead being sent away in fume, by the violence of the fire, remaineth on the Cupel or Test, in a pure, round, or spherical body, especially when there shall not be too great a quantity of Gold.
Silver doth not answer to Gold in its round body, in which it remaineth, yet it exceedeth Copper in roundness, which sometimes also remaineth pure and round, if it be in a small quantity.
Iron and Tin do not admit the Examen of Lead by the Cupel, for indurating the Lead, they deprive it of all flux, so that by combustion it is reduced into a powder.
Argent-vive is by the Fire wholly driven away into the Air, in which nevertheless keeping a perpetual flux, its signature of perfection may be judged of in the Cold, which perfection exceedeth that of the other imperfect Metals, and cometh near to gold and silver; for being diffused into small grains, it exhibiteth in running a round or spherical body, imitating melted Gold: So that it is not without reason, that the Ancients in its signature have used the signs of ☉, ☽, and a square; being within wholly Gold and Silver, if it be coagulated; the truth of which many Experiments have demonstrated to me, made by the Waters of gradation, as they are called; Experiments, I say, which I have performed in small Instruments, for hitherto I could not make them in great ones, and in a large quantity. If any young man shall have a desire to try the same, let him in the first place beware that he use not corrosive and eating waters, and by this means render the Argent-vive more fugacious.
It behoveth that he seek and know true sulphur, which if it shall be red, he shall also bind it with a red bond; but if white, he shall preserve its colour constant, and bind it with a white bond; otherwise it is wont to vanish in fume.
These few things I could not pass by, but signifie to the studious of the Divine Signature of Metals and Planets. Let every one occupy the powers of his Ingeny in the exercise of this Science, that he may become expert in the wonders of things, especially of those which lie hid in the words or names imposed upon things signed by the Ancients, who have found out great Secrets, as well Celestial as Terrestrial, and have comprehended them in those. Some such words of the Ancients I would have interpreted here, but that in so doing I should have divulged those things which are not vulgarly known, for which cause it is better to pass them by in silence. He that will bend his endeavours to so great a Science, may obtain many wonderful things; but of these enough; it sufficeth at the present to have laid the Foundation, the rest I leave to him, who being prompt to the study of seeking, shall bring his mind to the acquiring of this knowledge; if he shall once get into the right path, he will find out more than he seeketh or desireth. Also Mountains, Woods, and Countries, by their signatures do not only indicate the Treasures and Riches, given them by God, but are also wont to foretell their own Fates, as their Rise, Encrease, and Destruction. It remains, that we briefly examin, and take a short view of the signatures of salts, with what notes or marks they are signed by God, and also by what they signifie their natures and properties; for without doubt, they have their signatures, and especially the common and vulgar Salt, the which, wherefore should it not have its signature, seeing that it is the original of all other things? There is not found any Herb or Weed so vile, any Worm so abject, which wanteth its marks given it by God, by which it manifesteth to us its nature and virtues. I have above indicated the Sun by a Circle, and Salt to be designed by a square added to it: and in the Sun and Salt all earthly things as Vegetables, Animals, and Minerals, to have the beginning and end of their generation, propagation, and encrease; also all things being risen from the sun and salt, to be signed by the Almighty God, with certain signatures, from which their nature, powers, virtues, and properties may be known; neither have I only asserted, but also affirmed, that all the Mysteries of Languages and Words may be searched out and known by those signs, to wit, the Circle and Quadrate.
These things are so certain and true, that they are beyond all confutation, which I will make plain to every one, by one only Argument, not exceeding the Capacity of a simple Boy, if the envious Brethren of Ignorance, being lifted up by their great pride, shall refuse to undertake it. That the Sun is conveniently and appositely signed with a Circle, no man will deny, because it never sheweth it self to the sight in any other figure than a round fiery Sphere, which sign being attributed to the Sun, by the Ancients, so remaineth even to this day.
The Ancients have also signed Salt with a square, which by the length of time, and the negligence of men, hath vanished, so that every one hath signed the species of salts according to his pleasure, one in this, another in another manner; and by this occasion peculiar Characters are invented by almost every Chymist, whence one useth not that which another doth. But at this day among them, for the most part, Salts are signed in the following manner. The common Kitchin Salt hath the Character of a Circle, cut by a line transverse: Salt-petre hath a Circle representing the form of an Egg, and cut by a line drawn from the top to the bottom; But who was the Author of those Characters to these Salts, I know not, neither is it much matter, whether a man know, or not know it; but without doubt they were men who had never seen Salts brought to their highest Purity: For vulgar salts, as they are every where found, have not their proper figure and form which they ought to have, and which they obtain after their cleansing: So the vulgar and simple salt, as it is made from the Sea, or salt Fountains, or dug out of the Earth, hath not its true and proper signature, neither can it have, by reason of its many earthy feculencies; but after all its fæces are removed, and it hath obtained a great purity and cleanness, its own true signature, to wit, a square then appeareth, and indicateth the sign which is due to it. I have already demonstrated this to be true in my Treatise of the Nature of Salts, where I have taught by what means every common Kitchin Salt is to be so purged, that it shall be no longer rough, foul, obscure, and astringent, but clear and transparent like Crystal, both in small grains, and greater pieces, of a sweet savour, and a square or cubical figure, and which way soever it is thrown, alwaies exhibiteth four Angles, like to a square, as if it were formed by Art: Going forth in this most pure form, it seemeth thus to speak to Mortals: Here ye see my true and natural form, given to me by the Sun my father, in the body of the Water my mother, which the Earth indeed hath covered with a rough and vile Garment, but Art hath again taken it off (praised be God) restoring to me my pristine form, to the future advantage of many sick; therefore as I was created from the beginning, so now I appear, without any impediment, to perform those things for which I was appointed by Divine Creation.
If the Sun in the Firmament could by any accident be so defiled and corrupted, that he should lose his Light, it could in no wise be that any thing in the whole World could remain alive for one day. Which thing Experience it self sheweth us, when the Moon interposing between the Sun and our Eyes but for one hour, depriving us of his Rays; in which Case the Sun in no wise suffereth, nor is in any manner corrupted, but only hindred for that little time, from transmitting to us his vivifying Rays. Therefore if so small an Impediment in the Orb of the Earth can cause so many Diseases, and other Incommodities to men, why should not also the fæces obscuring Salt, eclipsing its natural form, and rendering it more ignoble, be a detriment and impediment to its Powers and Virtues? Let every man judge, if a gross and impure Salt can be as commodious to all Men and Beasts, as that which hath been restored to the highest purity of its Body.
Seeing therefore that it is the great interest of Mankind to enjoy such a pure Salt, I have determined to prepare a quantity of it, according to that manner of purging it, prescribed in my Treatise of the Nature of Salts, that I may be able to accommodate many therewith. I have hope, that at length the Eyes of Mortals will be opened, that they may see how for a long time they have been seduced by blind Leaders, and finding this, will have a greater regard to their own health. Truly there is but a very small Labour and Cost required for the cleansing of common Salt, to free it from its earthy fæces, and render it clear, transparent, and in the Water of a Cubical Figure, and that without the addition of any foreign thing, only by solution, filtration, and coagulation of its own proper spirit.
If by these Operations you shall bring salt to its highest purity, you may boldly assert, that you have acquired such a salt as the pure Sun operated in the pure Water at the beginning; when the Sun, seated in the height of the Firmament, would very freely perform his Office, yet being hindered by gross and turbid Clouds, interposing between him and the Earth, whereby he cannot render us partakers of his all-warming Rays, we ought not to impute the fault to the sun, inasmuch as he is not in fault, but rather to those thick and dark Clouds, which hinder us of his splendour and efficacy.
So also is it with Salt, which would freely exercise the Gift bestowed upon it by the Almighty Creator, were it not hindred by its terrestrial fæces; therefore this impediment is not to be attributed to salt, but to the intervening fæces, which hinder its salutary virtues. If it were in our power to remove those thick Clouds from the sun at our pleasure, as it is to separate the earthy fæces from Salt, we might every year make our selves a very commodious Summer, which nevertheless cannot be done, seeing that God the great Pater familias, hath reserved this alone to His own Power.
As for the signature of Salt-petre, that certainly is very unequal, by reason of the great diversity of this Salt, arising hence, that it is well or ill purged, is defiled with more or fewer fæces, or other strange salts. The Common, which is required for the making of Gun-powder, is never perfectly pure, but alwaies mixed with other Salts, which cannot be separated from it by the accustomed and usual manner of solution and coagulation: Hence also you shall find no salt-petre, which can have that true and genuine signature, which God and Nature hath given it.
For by whatsoever vulgar labour and pains the Salt-petre which is got out of Stables, is purged by Solution and Coagulation, it is yet impossible that it should obtain its due cleanness and signature. But to acquire that, it behoveth to use the following Operation.
First, some pounds of Salt-petre are to be taken, which are to be purged by Solution and Coagulation, and that to be so of ten repeated, untill it acquire that purity which it is wont to admit by this vulgar Operation. Being so cleansed, it is to be divided into two equal parts, and one of them to be mixed with white Potters-earth (or Tabaco-pipe-clay) of which little Balls are to be formed, to be dried in the Sun, and put into a Glass Retort well coated, or an Earthen one which will hold the spirits, that the pure spirit of Nitre may be Elicited by Distilation, and received in a large Glass adjoyned to the Retort, containing some Water, into which the spirit entreth freely. The other part of the cleansed Salt-petre, being put into a Crucible, is to be reduced into a fiery fixed Salt, by the casting in of Charcoal, Tartar, or the Stellate Regulus of Antimony, then to be dissolved in rain Water, and filtred through brown Paper: So much only of this Liquor of fixed Nitre, is to be poured drop by drop to the distilled Spirit of Nitre as will suffice for the fixing it. This Operation stirreth up a great noise, hissing and bubling, which ceasing, admonisheth to leave off pouring in any more, and indicateth that those two contrary Natures, to wit, the acid spirit, and fixed liquor of Nitre have mutually satiated one another, and the corrosive spirit hath lost its corrosive nature, and the fixed fiery liquor its fiery quality, both returning to the pristine nature of Salt-petre. From this liquor, the Glass being imposed in sand, the unprofitable Phlegm is to be distilled off so long untill a Cuticula or thin skin appear at the top of the matter, the sand being cold, the glass is to be taken out, and set in a cold place, and let stand for one night to shoot into long and sharp Chrystals, to be freed from the rest of the liquor, by pouring it off. This liquor is again to be freed from its unprofitable Phlegm by distillation, and again to be exposed to the cold to Chrystallise. Whatsoever shall remain after every Operation, is again to be Evaporated in sand, till the Cuticle appear, and to be reduced to Chrystals in the cold, which Chrystals may be used as common Salt-petre. The Chrystals of the two first Operations, are once more to be dissolved in Rain Water, Filtred, Evaporated and again Chrystallised, which are now white as snow, and extend themselves into length, thin, sexangular, and so equal, as if they were smoothed with a Plain: For not the least roughness or unevenness is to be seen in their superficies, but they Exhibit the true and natural signature of Salt-petre. If any one shall be desirous of bringing this Salt yet to a higher purity, he may again divide this purified Salt into two parts, and from one draw the Corrosive spirit by distillation, and fix the other with Coals, and destroy both by Commixion, repeating the Operations as we have already taught, he will prepare a Salt-petre far more Excellent as well in Chymical as Medicinal Operations, as is manifest in many places of my writings.
If you Operate rightly all the Chrystals, none excepted, will be straight, sexangular, and equal in length, without any roughness, or unevenness, which is the true and genuine signature of well purged Salt-petre.
NB. The fixed liquor of Nitre, being left in the Air for a long time, and afterwards Evaporated to a Cuticle, shooteth into small Chrystals, representing the Effigies of Stars, whose figure appeareth in a rotundity so neatly and pleasantly Constituted, that those six Rays proceeding from the little body in the center or middle, seem to be most exactly disposed and distributed to an equal distance and length, as in a circle. Truly it is an admirable and stupendious work of Nature, and a signature very unlike to the former, in as much as the six Angles of this, are comprehended after a Circular manner, but in the other they extend themselves only in length and sharpness. Those things which we have here delivered concerning the true signature of common Salt, and Salt-petre, the same are also to be understood of the signature of other Salts, which must be free from all their sordes and fæces, before they can shew forth their true signature.
Vitriol and Alum, which always shoot in a knotty and uneven Figure, after they have laid aside their defilements, exhibit clear and pellucid Chrystals, which yet will be much clearer it purged by several Operations. Yea, being reduced to their highest purity, they put on a Cubical figure like common Salt, nevertheless in Elegancy, Beauty and Pleasantness, giving place to that. Hence it is manifest, that nature is always ready for the gracing and adorning of her own fruit, if a helping Hand be afforded her by Art.
Before I put an end to this Treatise of the signature of Salts, I think it fit to point out in what degrees of Dignity, those two Words Sol and Sal differ, and are distinguished.
The word Sol, containeth two Circles and the half part of a square, O. is a whole Circle; S. hath two semicircles, which being conjoined, make an entire Circle; this being cut in the middle, and the half of the section turned upwards, towards the right hand, and the other half downwards, towards the left; giveth two semicircles forming the Letter S. L. is the half part of a square.
The word Sal hath only one Circle, to wit, the Letter S. consisting of two semicircles: Also one square, constituting the Letters A and L, which argueth that the good which is in Salt is partly tempered with the other Elements, and partly combined with Earth. The Sun far exceedeth Salt in purity, nevertheless it is not absolutely perfect because the Letter L containeth the half of a square, which sheweth that it cannot be endowed with an absolute and perfect purity, neither is it as Telescopes at this day demonstrate, by whose help those solar spots have been observed in those times. Neither also ought it to have an absolute perfection, the which belongs only to God, and not to any creature, in the number of which is the Sun: Nevertheless that he is the purest of all creatures, there is no Man dare deny. Hence it came to pass, that the ignorant Heathens, attributed to the Sun Divine Honour, thinking that besides the created, there was as yet another uncreated Sun; That is, the Omnipotent God himself, the Creator of the Elementary and shining Sun, which according to the Words of Christ shall also perish at the end of the World. By a like reason there is a twofold Salt, viz. one Eternal, Divine and Celestial; the other Terrestrial and fading. And as the Holy Spirit proceedeth from the Eternal Light, and Divine and Celestial Salt, for the warming and enlightening the Hearts of Men involved in darkness and for the defending our souls against the crafts and deceits of Satan; so also from the Elementary Sun or Fire, and the Terrestrial Salt, proceedeth that most noble saline spirit for the strengthening of humane Bodies, defending them against various Diseases, and preserving them in good Health. Therefore there is an Eternal and Divine Sol, a Celestial Sal and Holy Spirit; and also an Elementary, frail Sun, Salt and Spirit. But it is our Duty to Love, Praise, Honor, and Adore the Eternal Sun, and to him to commend the health of our souls. And to use and enjoy temporal and fading things for our necessities, with thanksgiving.
The Explication of the Word ἄλς or Sal, by Bernhardus Gomesius.
But before we undertake to expound such excellent places, it behoveth us to invoke the divine Being; that, that which cannot be fore-known by any Augury and Divination, we not erring, but being led by the Divine inspiration and instinct, may at length expound; seeing that in the treating of things so Divine and unspeakable (that being wanting) if we should erre, in might be unpardonable, but if we shall piously and happily prosecute the matter, universal thanks and praise may be given to God alone, and to Christ the great giver of Salt. First, therefore we are to shew what the Celestial Salt is, and by what means it may be distinguished from the Terrestrial Salt, of which Christ speaketh in the Gospel. And because the Evangelical Words of Christ will be of great force to us in the speaking of it: And seeing that Christ when he would grace the Apostles with a high Title, called them the Salt of the earth: we think it not improper to call him the pure and undefiled salt of Heaven. For there is scarce any thing of so many preparations of an inferiour nature which excels the (as it were) Divine strength and efficacy of Salt in this part: For Christ and his blessed Humanity is the only Salt that is placed upon the Table of the Blessed. In whom Salt is the fullness of his infinite, inexhausted, and neverending divinity; which abundantly filleth both Heaven and Earth and all things therein; and then again making himself palatable to us, he exhibits himself to be tasted most sweetly by all Men. For from that all things that are, and ever were and that shall be hereafter, have both received their being, and are made perfect, and without it could not be, for his Divine seasoning, or become palatable to the seasoner.
So this salt endeavours to express his, in whose name are both in Greek and Latin three Letters in one syllable; or rather to adumbrate this one and the same Divinity common to the three Persons. For tho’ the Divine mystery and sacred things are shut up in Letters chiefly with the Chaldees and Hebrews, because GOD spake by them: Yet they don’t always want the Elements of the tongues, especially the Greek, which was both derived from them, and words construed from these things are not imposed from their power but from their propriety, as Plato the greatest of the Greeks supposes; For that the divine infinity and Immensity is exprest and explicated in Greek letters, is shewn in the Apocalyps, Cap. 1. where John saw and heard our Lord Christ preaching of himself, I am α and ω, the Beginning and the End.
For as the sun, when it lightly touches with its perspicuous light, by that its image and splendour it is forthwith given: So the Heavenly and Infinite Divinity, with all Goodness, as it were His Brightness, does not only leave His imprest Image in the things themselves, but also in Letters, with which those things are enlightened and made perspicuous. The like we have found in Salt, design’d in Greek notes; for that which in Latin is called Sal, in Greek is called ἄλς, express’d by the same Letters, though chang’d in order, and extended in three Letters, but one Syllable; but the Greek word expresseth both more plainly.
For the first Letter of it is α, which by its infinite roundness, as with two Horns, seems to be brought into the following Letters; which note plac’d with the Holy and Divine Trinity, signifies the first Person of it, to wit the Immense Father: Who as άλΦα, is an infinite beginning in himself; so the same pours out and infinitely communicates his Nature to other two Divine Persons proceeding from himself: in one of which by Generation the Son; but in the other by inspiration he produces the Holy Ghost. And further, the α shews it self, its certain divine Operation follows that Eternal, Infinite and never ending Power of the same Mighty Father, which also he sometime pour’d out from his Almighty Infinity, to procreate the Universe. As also in two horns, I mean Benedictions one is found to be in Creatures by the Creation of things; and the other in their Preservation; both by the Wisdom of the Omnipotent Son, and by the Goodness of the Holy Spirit.
But the middle Letter λ, is a Note full of sweetness: which is expressed with a Face, round, and composed for Mirth; and its Figure is not unlike a Circle. For from the superior Angle two sides stretching backwards, seem to make a Triangle, yet without a base and without end, as the Letter it self expresses. Which note again relates to the same Trinity, and represents the second Person of it, to wit the Son, or Word proceeding out of the most sweet Mouth of the Father: In which, two eternal Relations, as they call ’em, as to Infinite sides, are found: the one whereby he relates to the Father, from whom he proceeds by his eternal Generation; the other whereby he is Related to the Holy Ghost, whom he breaths together with the Father by an eternal and infinite habitude, and without any intermission.
But this note λ, I mean Christ the Son of GOD, and Mediator between GOD and Man, is never when time presents, wanting in his most beneficent Actions: that he who had taken the Human nature to the Divine, and was made the Corner stone, might (as he has done) connect the two Walls, to wit the Israelites and Gentiles as two sides, when he built in himself a strong and safe Sanctuary for them both, that flying to Him, they might escape the fearful sentence of everlasting damnation.
Lastly, the Letter ς, concludes this Monosyllable. This note is design’d with a certain sinuous and Circumflext line drawn from hence and thence, which going from the two extreams in the middle, designs as it were two distinct semi-circles; out of which is shewn that they are made and constituted. Which lineament compar’d with the Trinity it self, adumbrates the third Divine Person, to wit the Holy Ghost. For that spirit proceeding out of the Bosom of both the Father and of the Son, by one and the same Inspiration, so knits those two distinct Persons, to whom he is co-equal and co-eternal, by an Infinite tie of Love, that he remaining a distinct Person, might agree with them in their most simple, individual, and immense nature.
But as to the other Persons, so also his Communication is attributed to the Holy Ghost in time; which is wonderfully expressed by the shape of this Letter ς: Yet if we consider its lower extream, which seems as it were to arise of the former Letters of the Monosyllable, that is how it comes to be stretch’d chiefly towards the right hand: then from right to left, is wrested a little by ascending by a sinuous derivation: and thence at last, with the like following obliquity it ends again on the right hand. For the same Holy spirit proceeding from those two eternal and infinite Persons, as from an immense Fountain of Infinity, whilest from time to time he communicates his Gifts to the World, first those on his right hand, that is into the hearts of Men, he pours out to them that are illustrated and endued with the Divine Light of Nature: Then the same Light remaining, as it were bending from the right, ascending a little to the left, he brought forth the Mosaick Law written with the Finger of God, that is Dictated by him to the Israelites. Lastly, leaving the Mosaical Law on the left, he return’d to the right hand, and season’d the Evangelical Law deliver’d by Christ our Saviour, with his most Wise and Loving salt of Grace.
From all which, that which pertains to the business, appears from those three Letters of Sal, making one Syllable; and again, this unfolding it self in those three Letters, shews us, that there is in Sal a certain impress or image of the sacred and Individual Trinity, which we worship, Three in One, and One in Three. Which Trinity we should have had, as an infinite, eternal, and inexpressible thing, commonly unknown, and incomprehensible, and as a most remote Salt, never heretofore put into an humane or Angelick Saltseller, we should have left untouch’d; unless at length the Divine Person of this Trinity, the Word, in taking the Humanity to himself, as it were Salt into a Saltseller, had presented to our taste so much Divinity; for this very Saltseller, both in figure, is covered with the eternal splendour of the Father, as also pointed and illustrated with the embroidered Notes of His Passion and likewise adorned with the Unction of the Holy Spirit is alwaies placed upon the Heavenly Table of the Blessed, to season their Food and solemn Banquets, after an eternal and ineffable manner; for in him all divine, and most sweet relishes and excellent tastes of His eternal Wisdom are season’d anew; for Christ Himself is not only the Heavenly and most Wise seasoner of the most opulent Feast, but also the very seasoning, and thing seasoned, and the Food which is so placed; for by Him his Heavenly Father, the King of kings, and magnificent Lord of lords, who out of His Goodness, and as He loves His good things, gives most liberally to all People a very large measure of Salt, that is, the help of His Grace to seek Him, and ask of Him Heavenly things.
True, that they who are called to the Heavenly Banquet may prepare themselves to come in this measure, and most happily sit down in it; but if (like fools) they refuse to come, the Measure being taken from them, they will be plung’d into eternal punishment. In which respect they may be likened to Flesh and Bones put into a Pot together, and water and salt put to them, hung over the fire to boil, and afterwards brought to the Table: Of which the Bones, which will be neither seasoned by salt, nor softened by water, are thrown under the Table, to be broken by Doggs; but the Flesh, because it is made tender by heat and water, and takes the seasoning, is again sprinkled with a purer salt on the Table, and eaten with the greatest pleasure: For as Bones are to Flesh, so are Evil men mingled with Good: Of which these, when they will neither relish the Salt of Divine Grace, nor be washed nor softened by pure Water, nor warmed by the heat of the Heavenly Word to be willing to divine things, will by the severe Judgment of the great Taster Christ, at his magnificent Table, be reserved to the most exquisite punishments: Which obstinate and unseason’d Fools, He, for their hardness, finding unworthy his heavenly Table, plucks out from among the Righteous, and throws ’em down into Hell, there to be torn in pieces and devoured by those infernal Dogs, to all Eternity.
But the Good, who have been seasoned not only with the former, but also the later Salt, I mean with antecedent (as we say) and consequent Grace, and are not only adorned with Virtue, but have suffer’d all crosses and afflictions of this Life for Christ: These, as Flesh worthy His Table, the divine Taster offering to God the Father, He seasons with the new Salt of Glory; and though Aliens and Strangers, places them among the Angels and Citizens of Heaven, and with these Commands an equal Mansion of Blessedness to be given to them, though nevertheless they both come to the same felicity, by a different way of meriting it. For from what those above Angelical Citizens, from the very beginning of things, and since first a full desire seiz’d them, they have preferred the Heavenly Suppers of Christ to the mid-day Dinners of the most insolent Lucifer; they have deserved to follow those Oppipary, and (as they call ’em) Princely Banquets seasoned with the most sweet Salt of Grace, and made resplendent with the shining light of glory.
But the Inhabitants of the Earth, and Men, strangers of Heaven, opprest by the great weight of a Body, and involved in the thick darkness, have made so long a Journey to the Country, by a far more tedious way of travelling; for the Universal occasion of desert is not to be snatch’d by those in the Journey of Life it self, and those under the terminative moment following the Creation; but they ought rather studiously and laboriously to take this by a continual and daily period of life, even to their death: Besides that, the Journey to the Country is so hard and wearisome, and exposed to so many dangers, brings so many anxieties upon strangers every where, leads them into so much anguish of mind and troublesome solicitudes, that it is plain, that not humane ability, but divine grace must cause, that strangers are not deficient in the way, or that they do not wander from the true scope or end of their Journey: Which would be the fortune of every one in the World, unless Christ, by divine Counsel constituted the Parochian of the whole World, who giveth to his strangers every where Salt and Wood, doth recreate and refresh them, and also lead them into the way that directs to the same Heavenly Country.
This may suffice to be spoken of the signature of Salts, Metals, and Planets, at this time. He that diligently weighs it, will search Nature deeply enough: If God grant me life, I shall publish a Tract of the Signatures of Vegetables, Animals, and Minerals; also in which I shall deliver many things good and profitable for all sorts of Men.
O Eternal, Almighty, Bountiful, and Merciful GOD and Father, the Heat, Light, and Sun of Justice, enlighten and warm the hearts of all men, overwhelmed with a sleepy numbness, shadowed with thick darkness, and made rigid by an horrid coldness, that they may see, know, love, and fear thee, and give thee due Thanks and Praises for all thy Benefits, and at last awakened, they may receive that sight they had before lost.
O Eternal Word of God, most sweet, wholsom, and palatable Salt, Jesus Christ, recreate and refresh our sick and miserable souls, by thy Divine Virtue and Efficacy, that we being corroborated, neither Death nor the Devil may hurt us.
O Holy Ghost, the only Leader to Truth, who proceedest from the Eternal Fire and Heavenly Salt, comfort all the sudden and desarted Sheep, wandering this poison’d Marsh and Valley of Miseries, among devouring Wolves, and corroborate them, that they may patiently endure their Cross; and hereafter separate them from the stinking Goats, and bring all the Elect into the green and heavenly Pastures, that there they may continually behold the eternal Light, taste the heavenly Salt, and enjoy the fulness of Joy, Peace, Grace, and Mercy for ever. Amen.
THE
CONSOLATION
OF
NAVIGATORS.
In which is Taught
How they who Travel by Sea may preserve themselves from Hunger and Thirst,
as also from Diseases, which are wont to happen to them in long Voyages.
Written for the Help, Comfort, and Solace of all those who make long Voyages for the Good of their Country.
THE PREFACE.
Reader,
OUR SAVIOUR CHRIST hath prescribed to us this Doctrine, that we should behave our selves towards our Neighbour, as we would that he should do to us; yea, that we should love him as our selves: This He hath earnestly commended unto us, as the indispensible Will of God, contained in the Law and the Prophets. But although there be few who consider this, and all men seek only their own, yet one or other is still found, who calleth this duty to mind, and as far as he can, taketh every opportunity or occasion of serving his Neighbour. Although also there may be some who bear a love to others, and desire to assist them with their counsel and help, and yet are destitute of a power of giving them any thing; for no man can distribute more than he hath. Moreover, Covetousness and Envy so far governeth some, who have plenty enough to bestow upon others, that they will do good to none but themselves; of which sort there are many now to be found in the World, and hence Charity towards our Neighbour is wholly vanished.
Seeing therefore that the Almighty, of His singular Grace, hath bestowed on me a small Talent, in searching out the Secrets of Nature, it is, without doubt, to the end that I should thereby do good to others; which Talent I would not bury, but have put to use in writing particularly from year to year, for the publick Good, and being affected towards my Neighbour, have made them publick. I have also determined, if time shall permit, to publish yet more and better things of this nature. But after that some described Voyages to the East and West-Indies, and other far distant places, had happened into my hands, I perceived, not without great admiration what immense daggers occurr on the Seas, not only from Robbers and Pyrates, but also the adversitys of violent Winds, (to pass by many other Calamities in silence) by which the Ship, together with all in it that draw breath, are overwhelmed, and perish: And when I further contemplate those things with an intent mind, nothing seems to me more grievous and intolerable than Hunger and Thirst, or the want of Meat and Drink, which sometimes happeneth to Ships by adverse Fortune: For when they are overcome by the hand of an Enemy, they are wont indeed to suffer the loss of their Goods, but the Lives of the men are for the most part saved; which loss of Goods they may again easily repair by Merchandizing; and although they should be adjudged to death, yet their pain would quickly have an end. But if through an ill fate of necessity one be destitute of Bread and Water, and be forced to tear another in pieces to eat, that is of all the highest misfortune, and death it self were more desirable, than to sustain extremities and miseries of this sort. And although the want of Food doth not so frequently happen, yet the want of Water often falls out, whence Seamen are grievously tormented with Thirst, to whom, as in a most urgent Calamity, Mercy and Christian Compassion ought to be administred; but, Who can carry them succour afar off, and in a tempestuous Sea? And seeing that the Prosperity of Maritime Countries (where for the most part there is no Wine, no Fruits, no Mines, as in the upper Germany, and other places) consisteth only in Navigation, it were very well worth the while that this should be promoted to the utmost. I have therefore diligently considered the matter with my self, and have found that a Remedy may be applied to this Evil, viz. the want of Meat and Drink, by providing in time an Apparatus, or certain matter to be carried in Ships, which is of far greater efficacy in mitigating Hunger and Thirst, than common Bread and Water; yea, is able to prevent and expel that Disease which is so familiar to Seamen, to wit, the Scurvy, which is often a great hindrance to Sailing: So that this matter may be carried together with the usual Provisions, as a Preservative, and in case of necessity, as if the Ship be overmuch harass’d with Storms, or be hindred by other infelicities, or detained longer in the Voyage than expected, it may be taken and used. It were indeed to be wished, that these materials might never be wanted in any Ships, but as the old Proverb hath it, A superfluous Caution never doth hurt; therefore it is alwaies better to have a thing in readiness, which we do not use, than to want it when its use is necessary. But what those materials are, of which I speak, and how they are to be used when need is, I shall communicate to my Neighbour, for the publick Good, not at all doubting, but that this invention will prove highly profitable to many who use the Seas.
The Reader now understands what hath moved me to write this Treatise, viz. the love of my Neighbour, and that I have not composed it only for the sake of some few, but that I have emitted it to the publick, to the end, that those highly profitable Inventions might afford help and comfort to all Mankind, and especially to all that use the Seas, and such who are infirm in their health: Nor do I doubt but that this my sincerity of mind will be a great preservative, comfort, and relief to those who pass the Seas, when they are in danger, by the benefit of which, they may escape various Chances and many Misfortunes, or beware of them for the future: For by this means which I shall here produce against Hunger and Thirst, or other Diseases which are wont to afflict Sailors, it will be found, that what I ascribe to them may be fully deduced to the desired effect. And therefore many Thousands of men may thence receive Fruit and Profit, as long as the World shall endure; so that all who travel the Ocean, and are afflicted with any Disease, ought to rejoice, and give Thanks to God.
Now, if any one should yet doubt of the success of this matter, (which nevertheless is shewed from so clear and irrefragable Fundamentals) I leave him to his freedom, whether he will put the matter into examination, and certifie himself of the Truth, before he give credit to it: Which also may be proved in a small quantity, and not only on the Seas in Voyages, but on the Land also in the House, among both the Sound and the Sick. Therefore let no man vilifie what he doth not understand, but let him commit the thing to trial, and see its reason and quality, before he contemneth it, or pass an immature Judgment, lest his curiosity or imaginary Wisdom from a vain instinct, deceive him, or confound him with shame, when the proof shall shew it to be better than he could perswade himself.
But that in some places I have used obscure words, and have not proposed all things so clearly, as that every man will be able to understand them, let no man wonder at this for I have certain reasons for so doing; for no man will have any prejudice or injury thereby, seeing that nevertheless there are such points of this sort elucidated, which will remain after me safe and sound: Therefore whatsoever the Reader shall here find written, let him esteem it worthy to be received and embraced, as the Gift of God; the which, if I find to be gratefully accepted, more (God willing) shall follow. Also to all those who shall have need, I offer the Medicaments aforesaid, profitable against Hunger and Thirst, and all Sea-faring Diseases, a good quantity of which I will cause to be prepared, that every man may use them that will, and thence satisfie his desire.
Wherefore it is the interest of any to whom I have committed the Preparation of this Medicine, to betake himself to it, and when need shall be, he will not be unwilling to use it. I have not sought my self in these things, being content to serve my Neighbour out of Christian Charity. And although this my good Will shall not be accepted by foolish and ungrateful men, nevertheless God shall have the praise, who hath committed to us a mutual participation of love and good will, which also in his own time will grant the benefit of this to be derived and redound to my Children after me, by some pious Souls, of which I make no doubt, and therefore readily acquiesce in my present condition.
THE
Consolation of Navigators, &c.
Now to come to the Work it self, we will point out the Remedies, whose use is so necessarily required in Navigation, and which is able to preserve us not only from the pressures of Hunger and Thirst, but also from the injury of Diseases; and they are no other than Corn and Water concentrated, or reduced into a more compact and narrow compass, the one for the extinguishing of Hunger, the other of Thirst; and how they are both to be concentrated, and administred in case of necessity, I will exactly describe and teach. And,
I. Of the Concentration of Corn or Grain.
As for this, it is sufficiently explained in the [First Part of the Prosperity of Germany]; so that it might be here passed over; nevertheless I will make this short repetition.
Make a Malt of Wheat, Barley, Oats, or any other Grain, as is usual for the brewing of Beer, [See the full Description, Prosp. Germ. p. 1. cap. 2.] and extract all the strength with Water, as if Beer were to be made thereof: Afterwards boil this Liquor away gently in broad and shallow Vessels or Coppers, to the consistency of Honey: The Dreggs or Grains serve for Food for Cattel, but the inspissated liquor or juice may be commodiously carried by Sea, and at pleasure may be made into Beer with a mixture of Hops and Water. And because for the most part eight Tuns of Grain afford one Tun of the inspissated Juice, every Tun of Grain maketh a Tun and an half, yea, two Tuns of Beer, for every Tun of Liquor maketh at the least eight, ten, twelve, or more Tuns of Beer, according as you will have it stronger or smaller. Therefore it is easier and cheaper to carry in a ship one Tun of this Juice, than ten or twelve Hogsheads of Beer, which easily corrupts and grows sowre; but on the contrary, this Liquor being kept from the Air, retaineth its goodness; and this is of singular advantage, seeing that good fresh Beer may be made of this juice. To this also belongs another great Commodity, viz. that if this Juice be mixed instead of Water, with Wheat flower, and baked, it makes an efficacious Bread, which affordeth far more nourishment to sailers than their common Bread, and containeth in it self so great power, that it can refresh and cheer the Sick: For which reason our Ancestors did not in vain use to temper fine Flower with clarified Honey instead of Water, and make Bread thereof, which they called Cakes of Life, because they were a great support to the Humane Body, and as it were excited the Life it self: But in our daies all things being subservient to Avarice, you may see those sweet Cakes, made up with common, impure, and unclarified Honey, which cannot generate much good blood, or juices; but this our Bread will approve it self to be of a greater sweetness, nobility, and efficacy, inasmuch as the elicited juice of Grain, affordeth a far better nourishment than Honey. But if any desire to proceed farther with it, this concentrated Liquor of Corn will yet afford a greater utility, viz. if being inspissated or brought to a thick consistency, it be mingled with fine Flower of the best Mault, and Bread made thereof, which after it is baked, is to be cut into pieces, and again put into the Oven, till it be dry and hard, and then put up into Chests or Hogsheads, to preserve it from the Air, and so carried to Sea; for then this Bread, when necessity requires, may be infused in warm Water with a few Hops, and excited to the separation of its fæces, and it will acquire the substance of Beer: But that which doth not pass into the Liquor, nor become Beer, may be heat in a Kettle, and some Butter put to it, which will very much comfort the languishing stomachs of Seamen, as well, or better than the eating of Bread softened in Beer. But in regard that bitter Potions are not agreeable to all Palates, it may also be made into Beer without Hops, by mixing the bread with good water only, and afterwards boiling it for the evaporating the more phlegmatick part, which will have a pleasant taste. But this Bisket also, or twice baked Bread, may be ground small in a Mill, and put up close in Casks, and preserved on shipboard. Afterwards, when need shall require, you may temper it with warm water, and in an open Hogshead (which yet must have a bottom) suffer it to settle, and clear it self; so the flower ascendeth upwards, and the water attracteth the sweet liquor, and hence becometh excellent and wholsom Beer, which if it be drawn out at the bottom of the Hogshead runneth as clear, as if it had been made some Months; for there is now a separation made of the pure part of the Bread, from the impure or gross, and when that which is fine is drawn off, the gross part may also be drawn out of the Vessel, which being boiled with butter, affords a singular pleasantness to the taste; yea, also is of a greater salubrity, and better digestion in the stomach, than Pease, Beans, or French Barley boiled: So that here is nothing lost, Bread or Meal of this sort affording good Beer, and also a wholsom Food to eat. And thus on shipboard one may at any time of the year not only have good fresh Beer, but also thence may be made good Vinegar. And this may suffice to have briefly taught the manner of mitigating Hunger and Thirst by concentrated Corn.
I shall now treat of the Cure of Diseases, to which Seamen are liable, and which often bring death.
Now, if you regard the Nature of Man, you shall generally find, that he useth no measure or mediocrity in eating and drinking, but rather puts down so much till his belly will hold no more. Which Vice one man obtrudeth upon another, under the shew of kindness and good-will, from an old custom and enormous abuse, although in this one offends more than another. Therefore while the Appetite is more liberally indulged, than admitteth of a good digestion, the Liver assumeth a Chyle which is scarce half concocted: Whence also a gross blood is generated; and so in process of time the Viscera are filled and obstructed with crass and viscous humours; hence they cannot perform their office as they ought, but rather many and divers Diseases do arise, according as the heap of crudities encompass the Flesh covering the Joints, obstruct the Veins and Nerves, and deprave all the mediums of nourishment; therefore when the Evil cometh to that pass, and grows prevalent, the whole body is sensible of it, but chiefly in that place where it fixeth its seat: And hence necessarily one part suffereth by the hurt of another, till at length all the powers go to decay, and the whole body languisheth, and cannot help it self, and unless succoured by Art, dyeth.
For these causes Physick was invented, that those Diseases arising from intemperate eating and drinking, might be met in the way, the perverse Enemy or primogenial Vice of the body be removed, the viscous and phlegmatick Saburra of the depraved humours dissolved and opened, and the oppressed Members expurged, that so the body may again recover its former healthful estate; the which is wont to be done by divers means, and in various manners, according as the Physician understandeth the Disease to be, so he also affords his help, viz. taking it away by Evacuations upwards or downwards, by Sweat or Urine, or by other means, as the nature of the Disease requireth. But by which way soever the recrements of the malignity be dissipated and expelled, and the inward parts be freed from them, it is well, and the Physician hath performed his Office, also meriteth Thanks and a due Reward. Therefore whosoever well understandeth the nature, rise, and birth of diseases, and also possesseth a good Medicine, or can obtain one, is fitly qualified for a Physician; but he who knoweth not the disease, nor is also furnished with fit and efficacious Medicines, nor knoweth how to obtain them, grievously erreth by trying Experiments so long, till the Evil more and more encreasing, the Sick at length expires; the which is so well known that it needeth no proof; so that many who have contracted diseases from immoderate eating and drinking, are afraid to commit themselves to an unskilful Physician, but chuse rather to cure themselves by abstinence and fasting, which way is indeed safe, although it be tedious and full of delay.
Others again use vulgar and trifling Medicines, and yet recover their health, tho’ late, thinking that this happened by the use of their Medicine, when nevertheless the length of time, and the sparingness of their meat and drink, during their illness, whence the superfluous pravity of humours hath gradually wasted, hath effected this; which also sometimes happens to those who take no Physick; but by how much the greater the pravity of the humours is, by so much the longer it will be before Nature will be able without help to overcome and expel them. The which, if it take 4, 5, or 6 weeks to accomplish, a Physician (by the benefit of good Medicines) might effect it in 2 or 3 days. So great is the difference between a Cure which Nature performeth in a long time, and that which is quickly done by Art.
But here it may be objected, that all diseases take not their beginning so much from an evil and superfluous humidity, as from manifold other causes, one being derived from this, another from another cause. To this I answer, that all those affects of the Body which exist in the skin, and do not proceed from external accidents, as wounds, bruises, falls, &c. whence the bruising of the body, and also Death, at length happens, do draw their original from the intemperance of eating and drinking, which administer occasion, and furnish matter to noxious humours, which hence occupy and infect divers Members; for one part affecteth another, till the whole body abounds, and is imbued with a multitude of viscous humours. When the Stomach is over-gorged, and its tone is spoiled, it contracteth cold crudities, and falls into a dangerous estate, How then should it rightly digest the Food? and, What good can it transmit to the Liver? And seeing the Liver receiveth nothing but what is evil and depraved, What can that procreate of good, and diffuse throughout the whole body? Therefore as I have said, one Member must suffer by another, till the errour become common. Whilst a Tree or an Herb in the ground remains temperate, that it be neither too wet nor too dry, its root draweth from the earth virtue, and imparteth it to the trunk, and the trunk to the branches, leaves, flowers, and fruit, and is able to produce fruit conducible to health, for many years. But if the root be ill placed, the Salt being ill disposed, whatsoever the stock there finds, it associates to it self, and also comnmunicateth the same, and no better to the branches: And if it stand too wet, it brings forth an insalubrious Fruit, which by reason of too much moisture, falleth off before it is ripe, in whose stead fungous protuberances arising from putrefaction, spring up, and such Plants do not endure long.
Again, if the Root stand too dry, it cannot thence have juice sufficient to nourish the Tree, and bring forth Fruit, but will by degrees wither away and die. So also it is with Men, and their Diseases; for according as their Bodies are treated, they are healthful and fruitful, or else diseasie. Now seeing that I have proved Diseases from redundancy or humidity, or from driness, it will be easie to provide preventive Remedies against them; or if any errour or delay should happen in this, it may be amended in the curative part, by which the Evil may be abolished. These are required to be of that nature and property, that they attract the superfluous and pernicious humours from all the Viscera and principal Internal Members of the whole Body, into the Ventricle, conciliate a new concoction or digestion, separate the pure from the impure, adjoin the one to the Liver, and eject the other by Seige: And so the body is not only freed from depraved burthensom humours, but also recovereth its strength, and is cured of all Infirmities. Which manner of Curing, at this day, the more the pity, is known but to few; seeing that it is not to be effected with common Herbs, but somewhat better is required, than what the Philosophy of old Women prescribeth: Nevertheless there is a great efficacy in certain Simples; as may be seen in Hellebore or Helleboraster, by whose benefit the Ancients prolonged their lives, by the daily use of a certain dose of it. Moreover, Tabaco where it cometh to maturity, effecteth things to be admired, being rightly prepared and administred; yea, even that which (being crude) is taken in Pipes, cooleth and refresheth the body, and also in some measure relieves against Hunger and Thirst; which common experience daily witnesseth. But whence this Virtue happens, Tabaco-takers neither know nor care, but acquiesce, in that they either receive pleasure or profit by it: Therefore, if Tabaco, or any other vulgar Plant can perform so many and so great things, being yet crude, without any preparation, What would not an Extract or concentrated Essence of all the Vegetables do, being rightly made? which nevertheless ought to be of that nature, that it may not only dispel every heap of malignant humours, but also strengthen the inward parts, and preserve from all things which may happen in the generating of a Disease.
Such a Medicine is that which I here present to all those who continually use the Seas, and besides the Scurvy, undergo many other Diseases; by which they may not only efficaciously protect themselves against the assaults of Distempers, and hinder their progress when already began, but also under the present want of Meat and Drink, may make sound an infirm body: But how, and from what Ingredients this Euporist may be made and prepared, needs not to be manifested to every one. This is a great Gift of God, which ought to be honoured, and not prostituted to the Unworthy. Let it suffice at this time, that such a Medicament may be obtained at a small price; I will not suffer it to be buried with me, but will leave it to others, who may keep it, and sell it to those who desire it at a reasonable rate.
This is given in form of an Electuary, and may be taken for a Preservative, daily, or every second, third, or fourth day, as occasion requireth, in the quantity of half or a whole Pease, upon an empty stomach, fasting two hours after it, if need be, but if not, Food may be taken presently after it, although it is better to abstain some hours: But when a Disease hath already invaded a man, whether it be Fever, Scurvy, Headach, Catarrh, or any other Disease infesting Seamen, let the Patient forthwith swallow down of this Electuary the magnitude of an ordinary Pease (for it hath no unpleasant taste) and sweat if he can; if not, let him keep however a very moderate Dyet all the day, and in Summer time, as much as he can, avoid the intense heat, and in Winter, the extremity of Cold; the next day let him take the quantity of a Pease or two, and so let him encrease or diminish the dose, according to the state of the Disease. These things being well observed, all Sicknesses will give place.
If a man carry with him but half an ounce of this Medicine to sea, in a long Voyage, he will possess a Panacea, both for the preventing and curing all Diseases incident to his body.
This is of very great use and profit especially for Masters of Ships, to whom I also highly recommend it as such, and not to them only, but also to all the Inhabitants of the Earth, to whom it promiseth no less success. If a Medicine can be invented, (besides that universal one of the Philosophers) accommodated to all diseases, truly this is one, and will perform all, or even more than I have attributed to my Catholicon in the Second Part of my Pharmac. Spagyr. that is a Powder, but this, of which I now discourse, an Electuary prepared of certain good Ingredients and Sugar. I affirm again, That there is no disease, whether internal or external, for the curing of which this Medicine doth not suffice; for it doth not only resist the Fever, Scurvy, and Pox, but even the Gout and Leprosy it self, provided they be not too much fixed and radicated; yea, although they be very inveterate, and cannot be throughly rooted out by this Medicine, nevertheless it gives relief in them, and renders them more tolerable, and hinders the accession of the daily fits, and keeps it under. Certainly where this Medicine can yield no help, Nature must be wholly ruined and tired out. What I have here written, is the Truth, which I am able to prove by experience; however it is free for every one to believe or not believe me, as he pleaseth: Christian Charity to my Neighbour hath compelled me, if it be well taken, it is well, if not, I have done my part, and discharged my Conscience. Nor will I insist any farther on the praise of this Panacea, I have said enough to those who believe, or can understand me.
And thus I have set before the whole World, that Medicament which can preserve from, and cure the most grievous Diseases accompanying Ships and Voyages, and also relieve in the extremity of Hunger.
This being done, there yet remains another Remedy whereby the Body may be relieved, and refreshed in extremity of Thirst, when drink is wanting; and this is done by Water concentrated, which is of so great virtue, that it giveth such a refrigeration to a thirsty Palate, that in the whole World there is not the like. Seeing therefore that in long Voyages Water is often wanting, and putrefieth and stinketh, it will be very necessary here to declare and shew, how Thirst may be restrained and rendered tolerable in time of necessity. Then also how common Water may be preserved from corruption; moreover, that one Tun may effect as much for the quenching of Thirst, as otherwise 2 or 3 Tuns of common Water can. Which is not only my saying, but the Truth it self; as I will here prove by manifest testimonies: And this is to be done as I have said, by Water concentrated and coagulated. But what that is, I will first shew, and then by what means it is to be prepared and used.
To explain the genuine Property of concentrated Water to many, may seem unnecessary, in regard that Seamen are not skilled in such discourses, nor careful about them; and that they rather belong to Philosophers, and the Contemplators of Nature, that they may render the knowledge of them familiar to themselves: But this Treatise without doubt will come into the hands of wise and experienced men, as well as into those who use the Seas, and therefore perhaps I shall not lose my labour, if I somewhat more exactly describe the nature of that water.
It is sufficiently evident to all those who have saluted but the Thresholds of Nature, that the Omnipotent God, in the first Creation of the World, hath separated the Elements from the rude Chaos, as also the Elements from one another, placing the Earth in the bottom or foundation of the Center, and over that the Water, over the Water the Air, and over the Air the Fire; so that every of them holdeth its own receptacle and seat, from whence, without the will of God, it cannot recede. Nevertheless, we find that one alwaies participates of the other, and none is found without another, although one be predominant and visible; but the rest exist in it invisibly, and by the skill of an Artist, may visibly be deduced from it. So from the Earth we elicite Air, Water, and Fire; from the visible Water, natural Earth, Air, and Fire; again, from the Air, Earth, Water, and Fire; and from the Fire, Air, Water, and Earth. Hence the Elements are continually circulated from one species into another, which indeed we do not observe or perceive, and no Element can want an Element, but draweth its life and nutriment from another. The Fire cannot burn without Air; the Fire operateth upon the Water, and of it maketh Air; the Water resteth in the Earth, and moisteneth the same; the Fire impregnateth the Air; the Air insinuateth the Seed into the Earth; the Earth nourisheth and cherisheth the Seed unto perfection, and afterwards bringeth to light what it hath conceived, and carried in its belly.
These things are only hinted at by the way, and not without cause.
But to return to our concentrated water, that we may explain its nature, know, that water is the principium or beginning of all the Elements; which thing is sufficiently manifest, and may be seen daily, especially in the subterranean Mines of Metals, whose inward bowels are so penetrated, that there is not only water, but we also see it to be quickly transmuted into various forms of Mineral Bodies, the which without is familiar; and the more limpid or clear the water is, the brighter Stones and purer Minerals it generateth: Of which you may read more in that Treatise, [[The Second Part of the Mineral Work]] where I have described the generation of Minerals; also that Flints and Sand, in the Earth, Rivers, and Seas, receive their encrease from water, is sufficiently manifest; for all sand was primitively water only, and hath passed out of water into hard sand or stones, and into which it may again be changed. But this is not to be used as a Remedy against Thirst, because it is now too hard, and difficultly returneth to its first matter, viz. Water, except by the benefit of another subject, which is a medium between Sand, Flints, Crystal, and common water, viz. Salt, which hath an agreement with the nature both of common water and that of stones, and may be easily changed into either of them; as you shall hereafter hear. But this concentrated water, which I here propose for the vanquishing of Thirst, and refreshing of the body, is salt prepared and concentrated, either of the waters of Mountains, or of the Sea, which are of the same goodness: Of which afterwards is prepared by Art a water so excellent, that for repressing of Thirst and refreshing a languid body, there is no Remedy in the world may be compared to it.
Here some one ignorant of natural things may object, and say, How can it be that Salt should repel Thirst, seeing that when it is eaten, it exciteth and encreaseth the same? To this I answer, That common salt, as it is first extracted or boiled, can in no wise restrain the Appetite of drinking, but rather provoke it, except its pravity be first corrected and depurated; for every salt seems to have laid aside its nature and property, so long as it contains earthy and gross fæces, which nevertheless may be removed from it by solution, filtration, and coagulation; whence also it is bitter, astringent, and hard; but this harshness and terrestreity being removed, the salt remaineth no longer hard, but is reduced into a soft and fluid Liquor, not sweet, but pleasantly acid, tasting like an Apple or the stones of Grapes. And this purification must be made by the force of Fire, viz. when the salt in destilling is sublimed in earthen Vessels, by strong Flames; and then the purest and most noble part only ascendeth, and the more gross and earthy remaineth in the bottom, and is of no use; but the purer part is of great power and virtues, not only against Thirst, but is also very necessary for many other things, as shall hereafter be demonstrated. That otherwise in impure common salt a great Virtue is latent, let no man doubt, seeing that it may be daily observed: Wherefore that excellent Philosopher Plato writeth, That in salt there is somewhat divine; and according to the opinion of other great and wise men, GOD hath openly manifested Himself in Fire and Salt, and the ancient Philosophers were hence taught to prepare their Universal Medicine; which Art of preparing they have called Alchymy, or The melting of Salt; but I speak not this by experience, in regard that I never yet durst attempt so great a Secret, being contented with smaller things; but this I know, and have divers times done, viz. that by a certain Artifice, I have precipitated from common Salt some corporeal Gold, although without profit, and only to see the possibility, which without those precipitations remaineth spiritual, and at length by them obtaineth a corporeal substance.
Indeed the greatest Mystery of the whole World consisteth in Fire and Salt, and with those two (after God) nothing may be compared; for the Flame raiseth Light out of Darkness, which otherwise none but God can do. It is also fit to restore life to the dead, no otherwise than the warm Sun or Oven reviveth Worms, Frogs, Serpents, Flies, and other Insects, which have been killed by the Cold; of which I have made mention in the second part of my Pharmacop. Spagyr. as also in Miraculum Mundi, and its Explication. Many men use Fire, yet know not what they have or use: So also it happeneth with salt, all men use it out of custom, but observe not what they taste. Salt is a thing of great moment; by it we give strength to resist Corruption, both to the living and the dead.
And so it is, that if men had not salt, or at the least those Plants and Fruits, in which it dwells, they would putrefie while yet living. Which would also happen to Cattel, if they did not eat Grass, which contains in it self its own salt, and sufficeth them in feeding; nevertheless if something better were given them with it, it would be very profitable for them; for if to horned Beasts, as also Hogs, some saltness were given with their meat and drink, they would thereby acquire much strength and fatness.
Seeing therefore that Salt, whilst it is yet gross and rude, and defiled with many impurities, performeth such things in living Creatures, and preserveth Flesh and Fish, as also all Herbs and Grass, long from Corruption; What could not such a salt do, which by the help of Art hath received a greater purity than Nature hath bestowed upon it? For the Fire containeth a power of correcting and purifying salt, and converting it into a finer and better substance. The common salts which we daily use, do indeed give a relish to all Edibles, and preserve them from putrefaction; yet nevertheless they dry, astringe, and bind the belly; also excite Thirst; but salt being rectified and depurated, communicateth a sweet and grateful taste, also more powerfully resisteth Corruption than the other, neither doth it bind the belly, but keepeth it soluble, expelleth Urine; nor doth it cause Thirst, but rather taketh it away both from the sick and sound: So great a difference is there between the common and corrected and depurated salt, which Rusticks little understand. The nature and property of common salt is known to every one, as far as concerns the Kitchin, but the rectified is known to few: And the Spirit of Salt, which is in use in Apothecaries shops, and which they also sell, being for the most part not rightly prepared, effecteth little, and therefore not frequently used: But if it were made and rectified as it should be, it would not only have a pleasanter taste, but also a better operation. So many things bear Names which are not agreeable to the thing, and therefore cannot perform what is expected from them.
The Ancients have ascribed great Virtues to Spirit of Salt in Medicine, which it indeed hath, if after its destillation it be well rectified and dephlegmed; but if it be administred so crude as it ascends the first time, it may perhaps do more harm than good, inasmuch as a great deal of terrestreity comes over with it, which in the rectifying remaineth in the bottom of the Glass, as an insipid, bitter, or astringent salt. And although this be well enough known to some, nevertheless they abhor to rectifie their spirit, because the spirit in rectification loseth a great part of its weight, by separating its superfluities.
I taught, many years since, how to prepare the spirit of salt in quantity, whose description is also exactly set down in the first and second part of my Furnaces. It also demonstrateth its utility in Metallicks; as manifestly appears in the first part of my Mineral Work, where the manner of extracting Gold from Stones, by its help, is taught. Altho’ the spirit for that work should be prepared after another manner, than that which is to be used at Sea, or on shore, for the curing Diseases or repressing of Thirst; wherefore I’ll first teach the way of making this, and then also shew its Use.
As for the manner of anatomising Salt by Fire and Art, and transmuting it into a pure and sweet spirit, it is various, for one useth this, another way, as I also have taught divers waies, in the first and second part of my Furnaces; but here I will appoint another, which is the best and most commodious for the uses treated of in this Book, and is thus to be performed.
Get some strong Retorts, made of good Earth (but Glass is better) fill them with the following mixture of Salt and Earth, then according to Art, destil thence a spirit gratefully acid, which duly rectifie, and it will be prepared for Use. The salt is to be thus prepared for destillation: fill a great Crucible with Sea-salt, which cover with an earthen Cover, and by degrees put Fire about it of flaming Coals, encreasing it, until the salt be all over red-hot; this being done, presently remove it from the fire, and let it cool; by this means, if any greasie sordes, or other combustible impurities, adhere to the salt, they will be consumed and vanish. Dissolve the salt in common water, filter or strain it through a fine close Linen Cloth, that the fæces may be separated; the clear Liquor evaporate in an earthen glazed Vessel, till the Cuticula appear, then make little balls of clay and sand, about the bigness of Walnuts or Pigeons Eggs; dry them, and heat them red-hot in an earthen Vessel, and so the fat spirit of the Earth will be burnt away; then imbibe those balls with your strong salt water, by letting them remain in it for some hours, that they may drink in as much of it as they can, then take them out, and dry them: With these fill your Retorts, and administer Fire by degrees, and at length urge with the strongest flames, so long, till they emit no more fume, for then all the spirit is come forth: The Receiver must be of Glass, and very large, in whose bottom must also be a little water, to attract and condense the spirit. The Destillation being finished, the spirit is to be rectified by it self in a low Cucurbit in sand, and first the water or phlegm will come over, (which you may keep for another destillation) then the pure and sweet spirit will rise limpid and clear, and an unpleasant salt will remain in the bottom, which is to be cast away, and the spirit to be kept for the uses to be shewed hereafter.
But if you desire to have the spirit yet more pure, and efficacious, you may rectifie it again upon calcined or powdered Flints, which will retain in the bottom whatsoever is yet gross or impure, and the spirit will be rendered very pure and subtile; for the Flint at the first was Water and Salt, and hence both contain in themselves so streight a communion. This may be seen among the Glass-makers, who reduce Sand or Flints into clearness by melting, that thence they may make pure Glass; for Salt in the Fire dissolveth sand, Flint, Crystal, and together with them receiveth the Essence of Glass; yea, and these very species and matters, by the help of an Alkaly Salt, are resolved into a diaphanous Glass, which being put into common Water, melt like salt; of which I have discoursed in the Third Part of my Furnaces. When we destil the aforesaid rectified Spirit of Salt again from powdered Flints, from the innate love which it hath to the Flints, it carrieth some part of them upwards with it self, and is made better for use in all Diseases, especially in the Dropsie, Stone, and Gout it is an excellent Medicine. The Flints remaining in the bottom, yield a water which dissolveth the hardest Crystals, and is acid like the spirit of Salt, and nothing else but part of it coagulated with them, and may be administred in all cases as the Spirit of Salt.
Let no man wonder that I ascribe more to this Spirit rectified with Flints, than to any other common spirit of salt; for few know what Virtues are latent in flints or sand. All Birds and four-footed Animals use sand. Many men administer the powder of Flints and Crystal, for the corroborating of weak stomachs. Hens devour Sand and small Pebbles, that they may thence have matter for their Eggshels, and being debarred of it, lay Eggs without shells. Wherefore I affirm, That this spirit of Salt, abstracted from flints, to be better in many Diseases than the common spirit, and especially the Crystals, or spirit of salt coagulated, of which we have above made mention.
Let this Suffice concerning the Preparation of spirit of salt. Now we will also teach, how it is to be administred either at Sea or on Shore, for the repelling of Thirst, and the Cure of Diseases: To what other purposes the spirit of salt serves, besides Medicine, I have shewed elsewhere; here my intention is only to signifie of what great use and profit it may be in Voyages to Sea, which was the only occasion of writing this Treatise.
Of the Use of Spirit of Salt in Ships, against Thirst, and also the Scurvy.
In the first place, this spirit is profitable to the body, when a small quantity of it is put into the Hogsheads of Water, thereof Seamen and Souldiers drink, to which it gives a grateful acidity, like that of Wine, and is far more effectual in quenching of Thirst, and in less quantity than other Water, and besides preserves the Water from corruption and stinking, which otherwise in long Voyages it is wont to suffer, contracting a muddiness, blackness, and breeding Worms, which generate the Scurvy; for the Water containing the spirit of salt, cannot corrupt; which spirit also preserveth other things, both living and dead, from putrefaction. And because the water with the acid spirit of salt extinguisheth Thirst more than any other, it necessarily follows, that so great a quantity of water need not be carried for a Voyage, as otherwise is usual. Moreover, seeing that the spirit of salt resisteth all putrefaction, it suffereth not the Scurvy to take root, for it refresheth and exhilarateth a man with great vigour, corroborateth the stomach, and all the members of the body, it consumeth pituitous matter in the Reins and Bladder, expelleth Urine and Stone, keepeth the Belly soluble, promoteth digestion; it suffereth no Disease to grow from corruption of the Blood, to which otherwise Sea-faring men are subject: Moreover, it exerteth its salutiferous Virtues, if a little of it be mingled with Wine and Beer, in Ships, which will long preserve it in its goodness and sincerity, causing it the better to repress Thirst, and therefore to go the farther in use. Also Beef, Mutton, and Veal may by it be preserved a long time, viz. if they be put into stone pots, and powdered or condited with some salt, dissolved in the spirit of salt. Nevertheless it behoveth that the Flesh be without many Bones, and that all the legs, shins, or shanks be cut off. Moreover, a very small quantity of the spirit being added to the water in which Fish is to be boiled, maketh the Fish eat firm and close, and of a much solider relish than when sprinkled with Vinegar. So also Raisins being put into water impregnated with spirit of salt, will grow soft, and swell, and will recover their strength and sweetness, as if they were fresh plucked from the Vine, which will afford a great refreshment to those who frequent the Seas.
In a word, this spirit may commodiously be used, not only in Water, Wine, or Beer, but also in all sorts of Food in Ships; for it giveth a very pleasant taste to all meat and drink, and correcteth them so, that they become more wholsom. It hath also another very profitable use, viz. If in hot weather but one drop, or so small a part of the coagulated spirit, as the magnitude of an Hempseed, be mixed with sugar and held upon the Tongue; for it so cooleth the mouth, and allayeth Thirst, that there will be no need of bad Water or Beer, by which the body is more violated than corroborated, through drinking often and much of them. Nor is this the least of its virtues, that when in a long Voyage there is a want of water, a little more of the spirit of salt may be put into it than will serve for a grateful acidity; for so it will quench Thirst for a longer time, and in a less quantity than otherwise a greater quantity of water can do. Yea, although the Ship should be cast away, and the men forced to betake themselves to their Boat, or broken pieces of the Ship, as it often happens, if they have but an ounce of the spirit of salt in a Glass, or half so much of it coagulated, in defect of Drink, they may sustain their lives and health therewith so long, till it please God to afford them a means of getting to shore; nor will they be forced to drink their own Urine, or Sea-water, which is pernicious.
These and the like Virtues the spirit of salt sheweth in Ships, which for brevity sake, are not all declared.
I have also meditated how the Sea-water may be made sweet and drinkable by precipitation, which would be very desirable in want of water: And so far I have attained, that I can precipitate a good quantity of the salt from the water, which also becomes much sweeter, but yet not so fully, but some saltness remains in it. Although in case of necessity this water may be used in Ships for the boiling of Pease and Beans, as also for the fermenting of concentrated Corn. What I now know concerning this precipitation, I will make manifest for the good of my Neighbour, and shew a good beginning how Sea-water may be made fit to drink.
There is a certain kind of Mineral called Mary’s Ice; it is not the Muscovian Glass, as perhaps some may think, but another thing; when it is heat red-hot in the fire, and so cast into Sea-water, it is presently reduced to a tender and white powder; which being done, the Water will be agitated and moved hither and thither; then the Powder attracteth to it self part of the Salt from the Water, and settleth to the bottom of the Vessel, and the Water groweth clear, which may be poured out, and if this labour be once or twice repeated, the Water, by this precipitation, will indeed be made sweeter, but not altogether potable. Also the salt or solution of Saturn dismisseth much of the salt from Sea-water, yet by that it is not rendered drinkable. The best way which I now know, is this which follows, but it is somewhat costly: Nevertheless when necessity urgeth, sweet and good water profiteth a man more than a Bond of an hundred pieces of Gold. Hence this Art deserveth to be honoured, although it be costly; for a man ready to die with Thirst would give all he hath for a draught of Water to save his Life: Wherefore somewhat of this precipitation may be committed to Ships, for their preservation, which may be used in great necessity, but if no such be, it may be brought home again, and kept for another Voyage, seeing that it will in no wise decay, but be as good after an hundred years, as the first day of its preparation.
But what this is, there is no need openly to divulge, but he who desireth it, may come to me and have it: But for the information of those who are skilful in Chymistry, I will intimate this; That the precipitation of Salt from Water, is necessarily to be performed by a singular sand, which doth not only drive salt downwards, but also all Phlegm, Sordes, and Impurities; so that although the water should be like to a Fen or Dunghill in filth and stink, by the benefit of this precipitation, in a few hours, it should become like clear Fountain water, because the evil odour and taste would also be precipitated.
The same may be done in all Waters, how nasty and muddy soever, and not only in Waters, but also in all potable Liquors, as Wine and Beer, although the Wine were red, seeing that the precipitation casteth to the bottom all muddiness, colour, and stink. And hence not only those Liquors, which are changed red by corruption, or other accident, but also Crystals, which are red by nature, may be reduced to a perspicuous clarity; which is a thing very profitable for Vintners; for otherwise the Sea-waters become sweet when they are carried far through common sand, which imbibeth their salt; for those two have a mutual communion and communication, seeing that both are generated of Water; hence also, by the fire, they are resolved into a dry Water, or pellucid Glass. Whence any man knowing in the nature of things, may apprehend, that this precipitation of Sea-water is built upon a foundation agreeable to Nature.
My Alexipharmac, or Mineral-Electuary, before mentioned, as also the Spirit and Crystals of Salt, may be administred, as well at Land as on Sea, against the Scurvy, Fevers, and other Diseases.
And although in the Second Part of my Pharmacop. I have already described a certain Mineral Remedy, under the Title of a Panacea, and commended it against all Diseases, by which admirable Cures are e’ry where done, yet I prefer my Mineral Electuary before that, because it is more accommodated to use, seeing that when need requires, it may be taken out of a Box with a Knife only; neither is there need of any Vehicle, as Wine, Beer, or others, which are necessary to be used with the Panacea; neither is there need of weighing it, but may be proportioned by the Eye, according to the age and strength of the sick. Those who are of full age and strength, may take as much of the Electuary upon a fasting stomach as will equal the magnitude of a Pease, and fast some hours after it, if time and opportunity permit; also let the Patient avoid the cold Air, and the heat of the Sun in hot seasons. It is to be taken twice, four times, or oftner, in a week, according to the necessity of the sick, to which it must also be proportioned by encreasing or diminishing the Dose; for if one grain should not work, the Patient may take two, ascending to 3 or 4, if need be. When a small Dose is administred, it works insensibly; if a little more, then it worketh by stool, and sometimes by vomit, when it findeth diseasie matter in the stomach; if it findeth depraved salt humours, it casteth them out by sweat, spitting, or urine, and throughly purgeth the body from every evil. In brief, I say, it greatly purifieth the Blood, openeth all obstructions of the internal principal members, as the Liver, Spleen, and Lungs, beyond all Phlegmagogues: It hindereth the growth of all Apostemations both within and without the body; it consumeth Fluxes and Catarrhs, which fall upon the Eyes, Ears, and Teeth; it exterminateth the venereal Pox in a short time; it also cureth the Dropsie, Leprosie, Gout, and Falling-sickness, both in old and young; expelleth the Stone both of the Kidneys and Bladder; cureth all sorts of Fevers; and lastly, it healeth all inward and outward Wounds and Ulcers, being taken inwardly, and a due Diet observed.
This is a safe and approved Medicine in the cure of all curable diseases, nor doth it fail to help in inveterate affects, viz. when a disease hath been long growing, and is now firmly rooted and fixed, that it cannot be totally expelled, as the Gout and Stone, yet then this Medicine mitigateth the pain, and maketh the Fits slower and more tolerable, and suffereth not the Disease to encrease, but to be more and more abated and diminished. It cures all Scabs and Ringworms, or Tetters, proceeding from an impure Blood and Liver, only by taking it inwardly, without any outward unctions. What shall I say more? This Medicine cannot be sufficiently praised, seeing that it operateth universally against all the diseases both of Men and Beasts: But I must forbear, for if I should shew all its Virtues, this Treatise would swell to too great a bulk.
In Maritime Towns, and other places where the Scurvy is regnant, a better Medicine than this cannot be found, for it removeth all pravity of Humours, from which such diseases proceed; it preserveth from the Plague, and other Contagions, and happily cureth their Infections; it strengtheneth the Memory, Heart, and Brain; preserveth from the Palsie and its Concomitants: In time it restoreth those who have their Members contracted, and their Nerves repressed and immovable, after the being anointed with Mercury, for the cure of the Pox. He that will take it every week or once in 3 or 4 weeks as a preservative, shall not have the Tooth-ach, nor shall his Ears be troubled with ringing or other noises, nor shall his Eyes be troubled with sharp Rheums; but by the benefit of this, those continual inveterate Corroders of the Body, Catarrh, Fistula, Cancer, and other almost incurable symptoms, are throughly cured.
Hence both Rich and Poor, and those especially who go long Voyages to Sea, and want Physicians, ought to esteem this Alexipharmac, and provide themselves with it against a time of necessity. If any man carries with him half an ounce of it, it will be sufficient for preservation and curation for more than a year, in many diseases. If a Ship going to the East or West Indies, carry with them half a pound of it, they may save the Lives of many men; one of which is of ten times more value than the price of the Medicine, by help of which the lives and health of many Hundreds of Men may be preserved, and being sick, may be reduced to their former health.
Now it is farther necessary to describe the Virtues which the Spirit of Salt sheweth on Shore; for that which is profitable to the sick on shipboard, is not hurtful for those who dwell at Land: For this spirit may be used in all Houses in their usual drink, as Beer or Wine, especially in these moist Regions, where the Scurvy commonly reigneth; so that there is scarcely an House to be found, in which there is not one at the least infected with this Disease; for the drink is hereby made clear, so that it well dilateth the Urinary passages, moreover hindereth the growing of the stone in the Kidnys and Bladder; it also gives a pleasant taste to the Wine, removeth its superfluous Tartar and precipitateth it to the bottom, so that Spanish and French Wine acquire a clearness like to Rhenish wine. In Summer time, after Liquors have once wrought, it suffereth them not to fret, grow mucous, or work again, but keepeth them from many Accidents. French Wines, as sold in many places, have neither odour nor taste, but good Wine is endowed both with a Vinous relish, and a grateful odour; and when these are wanting, the name agrees not with the thing. But the Spirit of Salt, with the Essence of Wine, conciliates to French wine the smell, taste, and colour of Rhenish wine. Hence also being so meliorated, it will, like Rhenish, keep many years, which otherwise will hardly hold good two years. Moreover, by the spirit of salt that quality may be taken away from Honey, which renders its taste somewhat ungrateful, and its hidden Impurities may be precipitated, so that an excellent wholsom drink may be made of it. Which is a famous Art to be used in those places where there is no wine; for when Honey is well depurated, and the unpleasant taste taken from it, it becomes as a comforting Balsam to Man; as that old Souldier had experienced, whom Alexander asked what he had used to prolong his Life to so great an Age, he answered, That inwardly he had used Honey, and outwardly Oil. And it is evident to many, that there is a great virtue in Honey, but by reason of the unpleasant taste, it is loathed; which yet is removed by the spirit of salt, so that a drink prepared of such pure Honey, is as wholsom as the best wine: which hath also this benefit, that every Housekeeper may have this drink at his Table, at any time of the year. This honied Nectar also holdeth good many years, after the manner of the best Rhenish wine, and is made for a small charge, and will be a great comfort to those who are not able to go to the price of wine. Moreover, every one may make his own drink as strong and as sweet as he pleaseth; which is the principal head of the Art, to take away the ungrateful taste from the Honey, which being removed by the spirit of salt, the drink will become clear, to which you may add a little French or Rhenish wine for taste sake. You may thence also make good Beer, which will hold its goodness 10 or 20 years, or more, viz. if instead of common water you take the water of Hops, to dissolve the purified Honey, to which (if you please) you may give divers tasts, by putting into it divers Herbs, as is wont to be done in wine and beer. But this you are especially to regard, That for this business you do not use unrectified spirit of salt, for such would spoil the taste, and corrupt the drink, but alwaies take that which is well rectify’d, which I have sufficiently taught the manner of doing of, both in this Treatise, and divers other places of my Writings.
NB. There is no need to put the spirit into a Vessel of Wine or Beer, but it sufficeth to keep it in a small glass, and as often as you have occasion to put some drops of it into a Bottle of Wine or Beer, and so to drink of it. Every one therefore may make his drink as he will, by putting in more or less of the spirit, according to his Palate; which doth not only serve to make the wine and beer clear and diuretick, but may also be used in Fountain-water, in hot weather, for the allaying of wine: For if some drops of it be put into a bottle of water, it giveth it a grateful acidity, not much unlike to the natural Mineral acid waters, and in hot weather allayeth the over-great heat of the Blood, and quencheth Thirst, so that there is no need of burdening the stomach with much wine or beer. Also all those drinks, as wine, beer, and water, which are mingled with the well-rectified spirit of salt, are far wholsomer than other ordinary drinks. If a little pure Steel be dissolved in spirit of Salt, and then put to fair water, it will have almost the same taste with the Spaw-water, and if some quantity of it be drank, it looseth the belly, and evacuateth black Excrements, whence a man grows lively and vigorous, as if he had drank of the Spaw-waters.
And this benefit may accrue by it to all Travellers, who carrying with them a little spirit of salt in a glass, may at all times, and in all places, correct and amend their beer or wine in their Tuns, and give it a better relish: But because this spirit is more liable to be lost in a liquid form by any accident befalling the glass, therefore being coagulated into a dry form, it may be more commodiously carried about in a Paper or Box, of which the magnitude of a small Pease drank in one cup of water, quencheth Thirst better than a great quantity of water alone. This spirit or salt will be serviceable to men of all sorts, but to none more than to Seamen or Souldiers, in war-like expeditions, of which sometimes more die through want of water, than by the sword, who also for the most part contract their Diseases from the filths in Ships, which might easily be prevented. What will it profit a Captain of a Man of War, or the Commander of a Merchant-ship to have many men for his defence and service, if they are disabled by a Disease? Were it not then better to use all diligence to preserve their health, and to restore it when lost? Which may be done with small Labour and Cost. A General brings an Army some time into the Field, of 10, 20, or 30 Thousand Men, and seeing that those observe no due order in eating and drinking, and being destitute of Medicines, if the Plague, Fever, or Bloody-Flux comes among them, they drop off one after another like Flies in Winter; when notwithstanding they might be succoured and helped in those Diseases by my Electuary, [This Electuary I think to be the Panacea Antimonij made up with Sugar.] Salt of Salt, or Spirit of Salt, inspissated or thickened with Sugar. The spirit of salt hath alwaies been highly esteemed, both by ancient & modern Physicians, for its great virtues which it sheweth both inwardly & outwardly; besides which, it is of great use in other Arts, as I have shewed in the first and second Part of my Furnaces. And that the Reader may see that I am not singular in what I have ascribed to the spirit of salt, I will here set down the Experience of that no less learned than famous Physician Conradus Kunrath; of the spirit of salt, as he hath expressed it in his Medulla Destillatoria, printed at Hamburgh, Anno 1638. in these words, Part 1. pag. 59.
The Great and Effectual Operations which are attributed to the Spirit or Oil of SALT.
The Spirit or Oil of Salt is not of so acrimonious a taste, as Salt commonly is: Nor hath it so great an acidity as the Spirit of Vitriol, but it tasteth almost like the juice of wild Apples, with somewhat of sweetness intermixt. It discusseth, dissolveth, consumeth, and dryeth, yet it doth not heat too much, but hath a temperate nature, mitigating and comforting the natural heat, which it also encreaseth, and dispelleth all things contrary to Nature, preserveth the state of sound humours unhurt, especially profitable for those who are phlegmatick, whose viscous Saburra of humidities it consumeth, taketh away Catarrhs which fall from the Head, and preserveth from all Diseases which arise from a noxious Pituity, Mucor, and Fluxes. Yea, those who use labour and study, shall perceive their Strength to be restored by it, and as it were renewed.
Experience, the Mistris of things, witnesseth, That it is a present Remedy against the Falling-sickness, being administred in good Aqua-vitæ: Against the Apoplexy, Palsie, or loss of Speech; as also the trembling and beating of the Heart, and all dejections of Mind; as also in the time of the Plague, or in any infectious Air, it may be administred with profit, by mixing half an ounce of the Spirit or Oil of Salt with two ounces of the Juice of Violets, and as much of the Electuary of Juniper-berries, in a Stone or Glass Mortar, and the Patient taking the quantity of a Filberd in the morning upon an empty stomach.
This Compound-Medicine being given to Women with Child, facilitateth the Birth, and is highly profitable against various symptoms of Women in Child-bed, without any danger. If any desire to preserve their native heat, let them often use this Alexipharmack.
Whoever is burdened with superfluous moisture, let him take this Spirit or Oil of Salt daily, in Wine or some other Vehicle.
In Coldness, and continual Fluxes, which stop up the Breast, it conduceth much, and taketh away inveterate Coughs and grievous Asthma’s, which are stirred up by those Fluxes. It dissolveth, consumeth, and dissipateth depraved humours, collected and indurated in the stomach: and although of it self it communicateth little nourishment, yet it excites the Stomach to a good Appetite, and disposeth the Meat to a good digestion and passage through the body.
It helpeth in the Tartarous and indurated Obstructions of the Liver and Spleen, which it openeth and relieveth, and hence removeth and taketh away the Jaundice, Dropsie, Hypocondriack Melancholy, and pains and affects of the Ribs and Viscera, and also whatsoever ariseth from Wind and Flatulency, and other symptomes proceeding from the said causes, it especially absumeth the Anasarca, or Water under the skin, and throughly removeth watery Tumours in the Genital Members or Legs, which for the most part happen to those who are Hydropical, Phthisical, or labour under a Distemper of the Liver. It also taketh away the great Thirst in those, which otherwise in this kind of diseases doth not lightly afflict, so that the Patient shall have no desire of drinking, but may remain some daies without. The same is also a Remedy against all putrid Fevers.
In tormenting Pains of the Belly, and Cholick, which are excited by the viscosity of humours, or intemperature of flatulency, or force of cold, and a dense and tough Phlegm driven into the Intestines; this spirit resolveth and consumeth, and so openeth the stopt passages of the Bowels, and looseneth the Belly, that it easeth the Iliack pains, whether it be taken at the mouth, or administred Clysterwise. In the Lientery, Dysentery, or Hæmorrhage, it is to be given in Clysters; in like manner in Nephritick Diseases, and the dolorous Stone in the Bladder, which it dispelleth and exterminateth.
In Ruptures, as the Hernia and Enterocele, let some drops be given daily in good Wine; let the Tumour of the Scrotum be also often anointed with this Spirit or Oil, and cherished by a fit Truss, or some other bandage, and in a few daies the sick will recover his former health.
It killeth all Worms in the Body, casteth them out, and prohibits their breeding again.
It is a most effectual preservative against the contagion of the Plague; and also is very conducible to those who are already infected. It also wonderfully profiteth such as have eaten Poisonous Mushrooms or Opium, as also those who are hurt by Serpents, Vipers, Spiders, and the like venomous Insects, it is accommodated both to inward and outward use, because it consumeth virulent humidities. For the stinging of Wasps and Hornets, it is to be applied topically.
For fat Women, and those who are troubled with impurities of the Matrix, from a superfluous phlegmatic humour, it is very profitable; for by the benefit of it, every redundancy and incommodity of Phlegm is purified, consumed, and dried up, so that the seed may more easily rest in the Womb, and fertility be greatly promoted.
In protuberant Excrescencies of the Eyes, Films, Cataracts, Blisters, Pustles, or Spots, Dimness or Darkness of sight, it is to be used in a good Collyry, or other commodious Vehicle. In Blows, Bruises, or Falls, when the Blood is congealed, (which we call black and blue) in the Eyes or Face, let a bit of a Sponge or Lint be wetted with the Spirit or Oil of Salt, and applied to the place affected; or else dissolve in the same a little red Myrrh, and with the Dissolution mix a little Honey, and anoint with it. It driveth away noise and pain of the Ears, also when the Ears send forth an ulcerous and purulent matter, the same Medicine may be administred with an happy success. And in these Symptoms it is to be mixed with Wine-Vinegar, and dropped into the Ears, and rubbed upon the diseased parts.
In the Thrush, and other sore mouths of sucking Children, also in the glandular or kernelly Swellings of the Neck, foulness of the Tongue, swelled and rotten Gums, Scurvy in the Mouth, Tooth-ach, superfluous humours and filths adhering to the Teeth and Gums, this Spirit or Oil of Salt is an excellent Remedy; as also in preserving from those Evils, it is to be conjoined with clarified Honey, and the Mouth, or parts affected in it, to be anointed therewith. Against the evil Affects and Ulcers of Womens Breasts, some linen rags are to be humected with the Spirit or Oil of Salt, and they will be quickly healed. The moist Itch, Tetters, Ringworms, and other contagious Affects of the Skin, are happily cured by both the inward and outward use of this Spirit. Ulcers and fungous Tumours in the Venereal Disease, or others, if we would bring them to a suppuration, the Oil of Salt will effect it, being applied either alone, or mixed with other convenient Remedies. For the healing of venomous Ulcers, which pierce the Bone it self, as also all virulent Apostems, the Spirit or Oil of Salt is to be mixed with White-wine, and Barley-Flour, into the consistency of a Plaster, which is to be applied to the Sore.
Also in cancerous, eating, and spreading Ulcers, it is very profitable, being mixed with the juice of Rhue, and aptly applied.
That I may summarily express its use both inwardly and outwardly, it resisteth all fluid and corroding Vices, and layeth the foundation of their Cure. In luxated, shortened, or contracted members and joints, it affordeth present help, being used alone, or joined with fit fomentations or Epithems.
In the taking away of Warts, this Spirit is to be mixed with the juice of Marigolds, and applied to them: It also taketh away Corns, if after they are softened with warm water, they be well cut and anointed with this Oil. In the Erysipelas, St. Anthony’s fire, this being mixed with Elder-Vinegar, and applied, is of great virtue.
The Hands or Feet being corrupted or chapt by Cold, are recovered by the benefit of this Medicine. This Spirit or Oil greatly conduceth to help the weariness and weakness of the Feet and other Members, restoring to them their strength and vigour, if they be well bathed therewith before the fire.
Moreover, in the dolorous Gout it is a famous Remedy, and a profitable Anodine for allaying the pain, if besides its internal use it be also applied topically: For to this our Medicine are to be joined Oil of Turpentine, Oil of Wax, Oil of Camomile, or also Oil of Cowslips, with which the parts affected are to be well anointed. But where the members are contracted by Fluxions and Catarrhs, fit Fomentations are also to be used, and besides our Oil or Spirit, the dulcified Oil of Vitriol, and pure Oil of Turpentine, are to be mixed together, and the parts to be therewith anointed before the fire. And hence the Nerves and Joints are so comforted, that they will not so easily admit such Fluxions again. Also if there be Tophes or Nodes in the Joints, they will be discussed beyond belief; being duly anointed with this Oil, mixed with the dulcified Oil of Vitriol.
It is also used with great profit both inwardly and outwardly, against the Cramp and Convulsion of the Nerves by Cold.
In external Wounds and Symptoms there often happens a Putretude, and also proud Flesh sometimes starteth up, and causeth great pain. These Protuberances being anointed with this Oil or Spirit, are presently dissolved and consumed, and also preserved from future corruptions.
In brief, this is a most excellent Medicine, overcoming many Diseases. Moreover, the Reader is to know, that this spirit or Oil of Salt, (besides those Virtues which I have declared) if it be diligently prepared, and rightly prescribed, may be used for the preparing of many excellent and precious things in the Chymical Art; for it dissolveth Gold, Gemms, and other Stones, Pearls, Corals, &c. so that they are reduced into excellent Medicines, in a liquid or potable form, highly useful for Mankind: But how those Processes are to be instituted, I shall here pretermit, But he that hath drawn a good foundation of working from that information which my Medulla Destillatoria hath faithfully propounded, let him weigh the matter with an accurate mind, and put his hand to the Work, there is nothing in it so tedious, but he will easily conceive; moreover, let him associate himself with honest, sincere, and skilful Artists, and take their counsel, then he will find out many Secrets of Nature, and singular Arcana’s, and will see that his care and diligence hath not been in vain: Then let him use that Experience to the Glory of God, and the help of his needy Neighbour.
The Virtues or most efficacious Operations of the Spirit or Oil of Salt, in which Gold is rightly dissolved, according to Art; or, when it shall be made an Aurum Potabile.
Philosophers and Physicians, endowed with the great Exercise and Knowledge of Things, have attributed to the Spirit or Oil of Salt, in which Gold is rightly dissolved, or the Aurum Potabile made with it, very great operations in the body of Man, inasmuch as in all Diseases and Infirmities, of what name soever, it giveth present help, and in all dejections of the vital spirit, although they tend to the fatal period, it giveth such relief, that life and vigour may be yet somewhat farther protracted, if two, three, or four drops be administred as occasion shall serve in a good Aqua vitæ or Cordial Water. In like manner, if three drops be administred once a week in generous Wine, or Aqua vitæ, or other fit Vehicle, it renovateth a man, makes him youthful, changeth gray Hairs, produceth new Nails, and Skin, preserveth from various and diverse symptoms of Diseases, and preserveth the body in such a state, even to the prefixed hour of the Divine appointment.
These are the very words of that famous Philosopher and Chymical Physician Conradus Kunrath, in his Medulla Destillatoria; as the Reader may there see.
Now any may easily conjecture, that although this learned man had found out many things, yet that he knew not all, but what was known to him, that he divulged. But that as yet more might be done by that Spirit or Oil of Salt, than what he had set down, easily appeareth from that which he sheweth at the end, concerning the Oil or Liquor of Gold, prepared by the Spirit of Salt, which words are Truth it self, and much more may be done by the benefit of that solution. He hath written what Experience hath taught him, the rest he hath left to the study and searches of others.
Seeing therefore that I also (not to speak boastingly) have often handled Furnaces and Coals, and among others, have found this Liquor of Gold or Aurum Potabile, made with Oil of Salt, to be of great virtue, and knowing its great use, power, and virtue by experience, I will describe it in an open stile, lest so noble a Medicine should be buried. Such a Liquor of Gold as is here mentioned, is compounded of the purest Sol, and the most highly rectified and again concentrated Spirit of Salt: The Sol is to be first melted, and throughly purged with Antimony, then to be dissolved in Aqua Regia, and precipitated with ☿, to be edulcorated and brought into a subtile Calx, which must be heat red-hot (to free it from the ☿) and then dissolved in strong and well-prepared Oil of Salt; being dissolved, abstract part of the spirit of salt from it, and a very yellow Liquor of Gold will remain at the bottom, which yet is not, fit for use alone, seeing that the Oil of Salt containeth too much Acrimony; therefore a drop of it is to be mixed with a spoonful of Beer, Wine, or warm Broth, before it be administred to weaken the spirit of salt; but if any desire to have it sweeter, instead of Wine, Beer, or Broth, it may be mixed with melted Sugar, or syrup of Roses. The Dose for a man of ripe age, is two or three drops, which if he shall perceive not to operate sufficiently, he may encrease to three or four drops, so long, till he shall find an evident operation, which appearing, let him encrease the Dose no longer, but rather diminish it a drop; and when the Oil of Gold rightly performeth its operations, these signs will appear: In the first use, a certain loathing or nauseousness of the stomach, will be perceived, when the Oil of Gold findeth there a vitious pituity, and endeavouring to expel it, driveth it downwards, and ejecteth it by stool. 2. The Excrements are as black as a Coal, and during the use of the Medicine, the sick maketh a discharge by stools at least twice, sometimes three or four times, without any impediment or sence of necessity, as is wont to be in the working of Purges. The Urine will also be thick and turbid, because the Medicine dissolveth the Tartar and Phlegm in the Reins and Bladder, and by degrees expelleth it. NB. That by the black Excrements, it is manifest, that Gold may be radically dissolved in the stomach of a Man, which some think to be impossible. The humane stomach hath a greater power in the destruction of things than the strongest fire, as may be here seen by the Gold: Yea, all things which are eaten or drank, in the space of 24 hours, it throughly dissolved and transmuteth into a new form of Excrements.
If the stomach of a man can effect such things, why not Art also? Yea, hence it is expresly proved, that the colours of Gold, at length, when it is radically dissolved and destroyed, do appear, and may be known, seeing that in Colours Blackness hath as it were the first and chief place, and containeth all others hidden and concentrated under it.
NB. That these black Excrements should not be cast away, but the radically-dissolved Gold ought to be separated from them, with which perhaps some great thing may be effected.
I some time since administred this Oil of Gold, for eight or ten daies successively, to a certain Infant, for the freeing his body from Mercury, which had been imprudently given him for the Worms; I ordered the Excrements to be saved, for some Experiment, which nevertheless, because they stood long and bred Worms, I could not use, but commanded them to be put to the Roots of a young Vine, which had not yet born Grapes, being but of two years growth, which produced a small Grape with large stones, which had golden spots like Stars, admirable to behold. This Example is worthy of a profound consideration. It also seems to me, that the Urine of those who continually use the aforesaid golden Liquor should be auriferous, although it appear not in the colour. The thing is out of doubt, seeing that men, in the use of the said Medicine, attract only a certain hidden virtue from the Gold, and again send the rest forth of the body, that that Gold is better than other common Gold: The Benignity of the Divine Being hath disposed and ordained every thing in the World for the best.
Seeing that in the Stomach of Man or Beast the Food is destroyed and putrefied, Nature taking a little from it only for nourishment sake, casteth out the rest by siege, which yet is not of so abject a condition, as to want its virtues? for if these Excrements be mixed with any Earth, moistened with Rain-water, and exposed to the open Air, there will thence spring forth divers Herbs, without the addition of any seed; but if the seed of any Herb be adjoined, then is also brought forth fruit of the same substance and quality; so that these Excrements may degenerate, and be converted into whatsoever Fruits we will: From which Fountain the multiplication of Herbs and Metals may perhaps take its original. Therefore it is necessary, that Putrefaction should go before Multiplication; which our Saviour himself told his Disciples, saying, Except a grain of Wheat shall fall into the Earth, and die, it remaineth alone; but if it die, it bringeth forth much fruit. The Axiom of Philosophers is, Where Nature endeth, and leaveth the Work imperfect, there Art ought to begin. But the manner of proceeding farther they have involved in silence. Nature from the beginning hath sublimed a Mineral Ens, or first matter of Metals, as much as it could, and brought it to the royal seat, or highest perfection: Art hath destroyed the most perfect body of Gold by corrosives, and being destroyed, hath again dissolved it in the body of Man: But if any know the manner of proceeding farther with it, he may easily reduce that Essence of the dissolved Gold into a better, and multiply it: But I would not have this taken for an Oracle, seeing these are only my Cogitations.
The Use of this Medicine is to be continued till the body is freed from all ill Symptoms; nor are any other Remedies to be intermixed with it, that its operation may not be hindered: But before this Medicine be administred, a Dose or two of my Panacea ought to be given, (of which the Second part of my Pharmacop. treateth) for then its effects are to be admired.
This Oil of Gold, or Aurum Potabile, is of much greater force in all those Diseases, in which the simple spirit of salt is conducible, because the Oil of salt hath double the strength of the spirit, and also diffuseth its virtues much better, by reason of the Gold which is anatomized in it; the which, because it is of a hot and dry property, agreeth very well with the Oil of salt, whose nature is hot and moist: and hence it effectually resisteth all Corruption which may arise in the humane body.
Besides, the Virtues which the spirit of salt, and especially the Oil of Gold prepared with it, manifest both within and without the body; it is an egregious preservative against Drunkenness,Spirit of Salt, a Remedy against Drunkenness. which is the root of many Diseases, and the gate by which many evils enter: For strong Wine or stale Beer being drank, suffer nothing in the stomach, because it cannot restrain their subtile spirit, which presently flieth up into the Head, and disordereth and confoundeth all the senses. But if in the drinking, a little spirit of salt be mixed with the Wine, it openeth the Orifice of the stomach, and suffers not the spirits to fly upward, but restraineth and bindeth them, also mitigateth and represseth that unnatural Thirst, which otherwise the Wine causeth in excessive drinkings: Nor doth the Wine, which is mixed with spirit of salt, so easily hurt the Liver; for as the spirit of wine heats and inflames the Liver, so the spirit of salt corrects and cools it. Add that the spirit of salt permits not the liquor to lie lurking in the stomach, but presently casteth it out by Urine: and the sooner the superfluous Wine is cast out of the body, the less hurt it can do. But this is to be understood of the spirit of salt well rectified, and subtilly prepared.
In short, I might sooner want Paper to write, than matter to express what good the spirit of salt coagulated can do, being taken in drink; I have said enough for the present; in my Vegetable Work I will more fully discourse of this matter, in which I now acquiesce. Whatsoever I have here written of a Medicine against all Sea-faring Diseases, and of the concentration of Corn and Water, against Hunger and Thirst; as also of the most efficacious use of Spirit of Salt, against Drunkenness, and of the melioration of Wine, Beer, Water, and other Drinks, is built upon the pure foundation of Truth, which Experience it self will sufficiently testifie; with which I put an End to this Discourse.
A True and Perfect
DESCRIPTION
OF
Extracting good TARTAR
FROM THE
Lees of Wine,
And that after a Plentiful Manner.
To the most Reverend PRINCE JOHN PHILIP, Lord Arch-Bishop of Moguntina, High Chancellor of the Empire, and Elector, Bishop of Herbipolensis, Duke of Franconia, &c. my most Honoured Lord.
I presume, you remember (most Reverend and Noble Lord Arch-Bishop and Elector) that about Two Years since, I crav’d Your Lordship’s Licence, to Extract Tartar from the Lees of Wine; which your Highness was pleased to grant me. From which Work, seeing I have been hitherto hindered by the multiplicity of other business, and the great Waste and Loss which is daily sustain’d in the Electorate of Moguntina, and Bishoprick of Herbipolensis, proceeding from the ignorance of the Lees, daily troubles me; I have determined to dedicate this gainful Extraction of Tartar from the Lees of Wine, to your Electoral Reverence, under whose Patronage I may be safe, and for this Reason especially, Because none of the Princes of Germany enjoy a greater Vintage than your Reverend Highness; to whom not only a good part of the Tract of the Rhine, but almost the whole Jurisdiction of Mœne, together with Franconia, by Divine Providence, belongs; being very fruitful in Wines; where also much Lees are cast away, thro’ Ignorance of the way of extracting their Tartar, for the Good of the Country, from which a good Spirit of Wine might first be drawn by Destillation; the Tartar contained in the thick Lees, and remaining in the bottom of the Still, is by all Men cast away, as unprofitable, a few excepted, who with great Labour dry them, and of them make clavellated Ashes: Which Waste or Loss of the Lees, seeing that it makes every year an incredible Loss of Tartar, I have thought fit to expose the Knowledge of this Mystery to the Eyes of all Men, for the Good of my Country, by which some being instructed, may set about the Extraction of Tartar with great Gain, not doubting, but many, when they shall see this Labour to be profitable to others, undertaking the same, will bring great Profit to their impoverish’d Country.
Therefore I trust, this Little Work will be acceptable to your Reverend Highness. And I pray the Giver of all Good Things, to furnish both your Soul and Body with His Gracious Benefits, who study to be
Your Highness’s most
Humble Servant,
J. Rud. Glauber.
A True and Perfect Description of Extracting good TARTAR from the LEES of WINE, &c.
First of all, we must know what Dregs are, or what is their Essence and Nature, how they are resolv’d into Parts, and the Good separated from the Unuseful, because without the knowledge of the thing we can’t give a right judgment of it, but must erre: Therefore it is necessary that we know what we have in our hands, that we may the safer handle it. For this cause I shall shew the Ignorant what are properly Dregs, and which way the better part may be extracted, that hereafter so great a Good may not by ignorant sluggishness be laid aside, but converted to the profit of all.
All thick matter, whether it be of Wine, Beer, Vinegar, or the like, when it has stood a little, sends the earthy, heavy, and more thick part of it, to the bottom, which we call Dregs or Lees, upon which the clearer part flows, to be separated from the impurity, as in the making of common drinks may be seen.
There was no use of these Dregs heretofore, except the making Brandy with ’em, and the rest to be thrown out of doors, in which was much Virtue, which Men did not think of: But that all things are not unprofitable which the Vulgar pronounce so, and that there may be great Virtue in ordinary Matter, I shall demonstrate by this Excrement of Wine.
When the Juice out of the Winepress is put into Hogsheads, that there working, the dregs falling to the bottom, the clean Wine may come out, the superfluous Salt of new Wine, while it is squeez’d out of the Grapes, with the same labour is separated, part sticking to the sides of the Vessel, which we call Tartar; but the greater part of this Salt or Tartar, imply’d in the turbid dregs like Sand, sinks to the bottom. Besides, this is the property of Salts, that by a hot humour they make a thin water, the humour growing cold, not being able to keep all the dissolv’d Salt that is compell’d to separate, which excluded the Vehicle, seeks a new place. If you put into the Solutions Sticks or Strings, that Crystalline Salt, in a cubical or angular figure agreeable to its nature, will stick to them; or otherwise it cleaves to the sides of the Vessel.
’Tis beyond all Controversie, that the Grape above all Vegetables has much Salt, not sensible, unless it is fermented with a minute heat, which working by Nature, endeavours a separation, while the purer and more liquid part retains so much Salt as the Wine has need of, the thicker Salt being exturbated, part of which incrustates the sides of the Vessel, part of much thickness sticks, and subsiding with them, gets the appellation of dregs, from which the vulgar are wont to destil a Spirit or Brandy Wine: But these dregs are not a useless matter, as they have been hitherto thought, for much Tartar may be extracted out of ’em with little cost.
But he that shall search more narrowly into the thing, will find a way whereby poor and decaying Wine may be made good.
In some places, as suppose in Franconia, Alsatia, Austria, and the Rhenish Tract, most fruitful for store of wine, these lees of wine are made nothing of, but are given to Swine and other Cattel to drink, by which means the Tartar in it so purges ’em, that they are soon fat; they seldom try to draw the spirit thence. Otherwhere, where wine is not made, especially where they fetch their wine a great way, they are much esteemed of, not only because wine may be drawn from ’em, but also put in small Hempen sacks, are pressed in adapted Presses, a good mixt wine flowing thence saleable to others; yet this being but a small wine, many have destinated it for Vinegar, to which it best agrees; but he that knows how to restore to it what it lost in pressing, may make a palatable strong wine, not inferiour to what it was at first: But this Secret belongs to another place, I shall here only treat of Vinegar and Spirit of Wine.
In Holland, France, Italy, this pressing of the dregs and preparation of Vinegar is of frequent use, and very profitable to many, who get nothing but what they squeeze out of the dregs they have of the Vintners, and convert the Wine into Vinegar; the residue of the dregs they put into Barrels, and sell it to Hatters, which being boil’d in water, they thicken rough Hats with it; for Wool is brought into a little compass by hot water, and by how much the hotter that is, the Hats are made the thicker by it: For since it is the nature of Tartar to make the water wherein ’tis diluted hotter than fire, and since there is much Tartar in the dregs, by virtue of which, water acquires a more intense degree of heat, which the ignorant Hatters ascribe to the limosity of dregs, rather to be attributed to the inherent Tartar, hence they put so much dregs in every pot as they know to be needful to the constipation of the wool.
And this is the use to which prest Lees are put, but if they have a greater quantity than the Hatters use, sometimes they are corrupted, part turns to Worms, and afterward to a most stinking dirt fit for nothing. When they sell them to the Hatters, then the Vinegar made of the wine prest out of them, which cost them little, brings ’em great profit, otherwise they would not gain much by their own Art, if they were not eas’d by the Hatters taking the residue.
But after what manner Vinegar may be made, I shall briefly shew: Vinegar-makers dispose many Hogsheads upon Stands a foot high from the ground, under which a pot to receive the Vinegar is set, erected in a hot place, the upper head being taken out, about the middle of the Hogshead they place two pieces of Wood across, sustaining another foraminous bottom, upon which they put the Vinous dregs, filling the Vessel even to the top, then they cover it with the head or some good square Cover, that little Air may enter; when in two or three daies, by putting in your hand, sufficient heat is perceiv’d, the wine which before was prest out of the dregs, is to be pour’d to it, so that the wine may be above the dregs, so the Hogshead close covered is left, till on the opposite row another Hogshead can be filled with the like dregs and grow hot; then the Wine being drawn out of the first hogshead, is poured into this, till the dregs in the first hogshead begin again to be hot, which are again to be macerated in the first Wine. This mutual affusion and depletion of the Wine is to be repeated till a just acidity follows, which may be done in the space of two or three weeks, according to the heat of the Air; which will be good and permanent Vinegar, to be kept for sale in another Hogshead. Presently the first dregs being hot, fresh wine is to be pour’d to them, doing all things as before, till this wine also shall become good Vinegar. If you have many Hogsheads, you may make Vinegar all Summer only, but if you will also work in Winter, the place may be made hot by the help of a Furnace.
After this manner in France and Holland, many Families are maintain’d and enriched, by the dregs of Wine prest and converted to Vinegar.
And now I shall produce my Invention, a good Gift of God, as I take it, to good men; ’Tis certain, that in Viniferous Countries, where much dregs are bought for a small price, they may obtain a profit to themselves not to be despis’d; for which (next to God) they are beholden to me, who by unwearied toil have found this Science, and let ’em shew their gratitude towards Needy Persons, lest they incurr the displeasure of God, and so turn this Blessing into a Curse.
First of all, let there be a good Press, with a long Beam, from which hang weights, let there be put in small bags at least 5 or 6 Firkins of Lees, and them soundly prest.
The wine that comes out by pression, you may turn to Vinegar, either by the help of other Lees, or some other method; pour as much of the thick in the sacks with a due proportion of water into a Still, let it not boil in stilling, the Head being on, apply the refrigeratory, manage the destillation as otherwise Spirit of Wine is wont to be drawn, keep the Spirit proceeding thence till there is a good quantity of it, which you ought to rectifie or clarifie by several destillations: (tho this Spirit is not abundant in the dry dregs, yet there is sufficient to pay for the making of the Vinegar and Tartar) when there comes an insipid water, take out the fire, open the Pipe or Cock coming from the Still, let the water with the dregs run through the Channel into a great sack put to the Press, when ’tis close ty’d, press it, that the moist may be separated from the dry: the Liquor cooling in a peculiar Vessel, and congealed into Tartar, will stick to the sides, the rest falls down like sand: Take out the dregs remaining in the sack, dry them in the heat of the Sun, burn them under a Still as wood, and you will have very sharp ashes, commonly called clavellated ashes, useful for Dyers, the price of which (at least) exceeds the pression and preparation of Tartar. When you have finished one destillation with the Press, fill the empty Destillatory with fresh water and dregs, as before, and while you draw spirit thence, press the first dregs, and continually put the destillation to the same Press, which coming out hot, don’t put it to the former, but give proper Vessels to each destillation. The day after, put the first water from which the Tartar went to the bottom, to the third destillation, instead of fresh water, that is, by dissolving and destilling new dregs in it, as I have taught: Let the fæces of the fourth destillation be pour’d in the second water, which hath let fall its Tartar, and so afterwards, by which Compendium you will make no waste of Tartar, but what remains in the water, may take encrease from the new dregs to which it is pour’d, and it will give its Gain: But if you will, you may animate that acid water from which the Tartar is separated, and with a small charge, by Grain and Fruits of Trees, give it life and soul again, that it may again be made Wine, not unlike the first prest from the Lees, after the same method it is turn’d into Vinegar, (because ’tis already sharp, the life or soul only that preserve from Corruption being wanting) the way of proceeding will bring great Gain to him that understands it.
If you know not the administration, do as I have order’d, and instead of common water, dissolve the hard dregs in this acid, and you will have good Tartar; but that languid water may also be adhibited to other uses, which I shall set down in the end of this Book: This do, that the fæces be not burnt by too great a fire, nor the spirit stink, and the still be spoil’d, which you may prevent if you anoint the bottom with Lard before you put in the heavy water, and draw off the spirit. Here I might shew a Compendium whereby the dregs, tho’ dry, should not be in danger of burning, but it would be long and tedious to the Reader. But if you mind diligently what I have written, you will get enough.
When you have gotten a good quantity of Tartar from the Lees, not neat to outward appearance, but very like dirt or sand, purge it yet more, that either it may be reduc’d to a very fair Crystal, or till it cleaves in great Fragments to the sides of the Vessel, which you may effect by the following Way. Fill a Vesica with limpid water, almost to the top, put a little granulated Tartar into that water, soundly boiling to dissolve, putting a stick to the bottom, you may see when it is dissolv’d, add more by degrees, till no more will melt in the water, which you may thus find out: Fill a Pewter Saucer with this Liquor, if it contracts a little skin or cream, it shews that it has enough Tartar to produce Crystals, but if not, add more Tartar, till you see this sign in the pot; while it boils, add the scum taken off with a perforated Brass Ladle, to the dry Lees, which by reason of the Tartar adhering, when burnt, conduces to the clavellated ashes; when the boiling has drawn Tartar enough, let it be let out thro’ the Pipe of the Still into a clean Receiver, where while the water cools, the Crystals will incrustate on the sides; apply the rest of the water to the same uses, you will do better; if you shall change it into Wine or Vinegar, let the Crystalline roughness remain in the Vessel, for if you add a new boiling, greater and fairer sorts of Crystals will be made, because by how much the thicker this Tartar is, so much the dearer ’tis held; and thus you may conciliate thickness to your Crystals. When it shall seem enough, pour the rest of the Solutions into another Vessel, in which the first Tartar has concreted, let it dry of it self, afterwards strike the sides of it with a great blow, and great Fragments of Tartar will fall down, which you may sell for profit, put the vessel to the same labour again.
This is the exact description of producing good Vinegar and Tartar necessary for many Arts, from the basest dregs, and of justly getting much profit with little pains.
Now I proceed to make the Wine which some call Adust, or Spirit of Wine, of the Lees of Wine, without any Costs.
After the defecated Wine is pour’d out, put the fæces into the Still, add as much water as the dissolution of the inherent Tartar requires, kindle a fire, stir it at the bottom with a wooden Ladle, that it may not burn to; when you can no longer bear the heat of the water with your hand, and the spirits break forth, take out the Ladle, put on the Head, and destil till you perceive no spirit, but meer Phlegm; the remaining Liquor draw out into a sack close ty’d, work it in the Press, and you will have spirit of wine by destillation, and also Tartar by expression, concretion, crystalisation, with double encrease; as I shall shew more clearly by and by, that before you begin to work, you may be sure, how much you hope to gain thereby, lest you labour in vain, maturely consult that you may discern by a premis’d computation what is to be done.
For instance, If five Firkins of Lees cost half a Doller each, five Firkins will yield two R. Dollers and an half; from these I press out two Firkins of Wine, two Firkins remain in the sacks, one Firkin is supposed to waste in the transfusion, when yet a Vessel seldom soaks up four quarts: I turn the two Firkins of Wine into Vinegar; the two Firkins of thick Lees being diluted with Water, I draw Spirit of Wine, and press out the Tartar; this Wine drawn by the Fire, together with the dregs left of the Tartar, being reduced by burning into clavellated ashes, do equal the Charge of making the Vinegar & Tartar, but two firkins of dregs afford from 40 to 100 pounds of Tartar, as the Wine is sweeter or more acid, (tho’ the harsh affords more Tartar than the sweet) but if they yield but 40 pounds, this Tartar refunds the price of the Lees; the Spirituous Liquor and clavellated Ashes, recompence the Wood, and the two Firkins of pressed wine you have over-plus to be turn’d into Vinegar.
Or if you buy two Firkins of Lees for one R. Doller; first you may draw off the spirit; after that, you may press out about ten pounds of Tartar, both together saleable at one Doller, as much as the Lees cost; all the Liquor of the Spirit will be clear gain, by an egregious short labour to grow Rich. Suppose a Firkin to cost a Doller, and to yield not above 9 pound of Tartar, each of which is worth two Bazeins; tho’ some Lees are better than others, yet seldom any are found so poor, that do not afford their value in Tartar; even the Rhenish, Franconian, and Austrian, one Firkin yielding one Doller, oftentimes affords fifty pound of Tartar, or more. Besides, we must note, if the Lees are dear, Tartar and burning spirit of wine can’t be cheap, because the dearness of them depends on the scarcity of wine: But if the Lees are dear, the Vinegar, Spirit, and Tartar cheap, (which yet was never known) so that the quantity of Tartar will not yield the price of the Lees; neither also can you have the Vinegar and spirituous wine gratis; yet you shall have this profit above others, living on Vinegar and burning wines only, that the Tartar and clavellated Ashes collected from the refuse of the eliquated wine, by others rejected, you may get an help, that you may sell the spirit of wine, that cost you little, for more than otherwise. If therefore he gains by only pressing wine, or destillation of the spirit, how much rather you that acquire both Vinegar and spirit of wine from those dregs for a gratuity?
One thing more I add for confirmation: If 8 Firkins of Lees, that cost 4 Dollers, make 4 or 6 Firkins of vinegar, or one of burning wine or brandy, that vinegar or brandy yields 10 or 12 R. Dollers: The prest or destilled dregs, if they give fifty or sixty pound of Tartar, they equallize the first price of the dregs; but if there be a less quantity of Tartar, the vinegar or spirit will stand you in but little, which being made better, or sold cheaper than ordinary, you (the seller) will allure buyers before others.
Some man may say, the Art indeed has been unheard of, and is gainful, but does not agree with every age and condition; for all don’t understand Merchandising, but rather some abhor it, seeing the Scriptures compleatly testifie, that the fraud between the buyer and seller sticks as fast as a pin between the stones of a wall; to whom I answer, that to every Christian an honest Occupation is permitted by Divine Providence for the sustentation of him and his, but he need not burden his Neighbour in any case. For that it is lawful to endeavour a livelihood this way, or that, is attested to by a laudable example, in both the Old and New Testament.
This is the true way of pressing wine from Lees, and reducing it to Vinegar, and drawing out Brandy and Tartar, and incinerating the refuse.
It remains that I set down the uses to which the rest of the water from the Tartar may be adhibited with profit; but we must know by the way, that the sourness in that water is nothing but Tartar dissolved, which does not take a Crystalline form at the sides of the Vessel: therefore this acid water performs whatsoever is effected by Tartar diluted in common water.
Since there is no man but knows how to dissolve Copper in tartarised water, without the help of salt, as in the dealbation of ordinary Coins and Silver Vessels among the silver-workers may be seen, who take away the Copper sticking in the superficies of money or silver-vessels by boiling, the silver appearing as if it had nothing of copper mix’d with it: to this work the aforesaid water may be very profitably applied; and seeing that a great quantity of it remains in the working of the Lees, it can scarcely be better imploy’d than by the following method. If the viler Marcasites of Copper, every where obvious, and which cannot otherwise be melted with profit, as also the Scoria or dross of Copper, which is thrown away, be boil’d in this water, it will attract the Copper to it self; cast in Filings of Iron, and they will be exalted into Copper, and the extracted Copper will be precipitated from the water by the addition of the Iron. This gradation of Iron into Copper being done, which in outward appearance will be like a dirty Mudd, it is to be edulcorated with clear water, and then throughly melted by the force of fire, which will yield a very fair Copper, no way coming short of other Copper in goodness. Which Labour is very profitable, because a great quantity of tartariz’d water proceeds from this Work; but that it may the more easily act upon the Copper, in extracting it from the stone or Marcasite, a little salt is to be added in the boiling.
But if the Marcasite or Copprious-stone abound with too much sulphur, which yet seldom happens in the more ignoble Marcasites, they must first be torrefied, that the sulphur may be burnt, then to be ground, and boil’d with the tartaris’d water, and precipitated with Iron; which way more Copper is acquir’d than was in the Copprious-stone it self, because while it is precipitated, part of the Iron is exalted to Copper, part turns to Vitriol unlike to the natural in hardness; for a green solution remains, whereby Cloth and Yarn are made as black as with common Vitriol; also it affords the best Black for Shoemakers to colour their Leather, and is naturally adapted with Oak to conciliate a black colour to Wood.
If this vitriolated Water be boil’d in an Iron Pot till it be dry, and the residue melted in a strong fire, you will obtain a most tenacious or tough Iron of wonderful virtue, if not to be preferr’d to good Copper, at least to be compar’d with it. And so the common Copprice-stone of Iron is better than the filings or scales of Iron, if with the Lees of wine it be reduc’d by the spirit of the world into small Balls, when you melt them, a very ductile and pure Iron will come out, fit for more uses than common Iron; which labours if any will enter upon, they will reap fruits not to be despis’d.
It would not be beside the matter to annex the manner how you might use both your Tartar and Ashes at home, neither that you might be forc’d to sell them abroad, but it would be too long, and rather hurtful than profitable to the present business. This I think to treat of farther another time, by the Grace of God.
THE
FIRST PART
OF THE
Prosperity of Germany:
Wherein is Treated of
The Concentration of Wine, Corn, and Wood, and the more
profitable use of them, than hath hitherto been.
TO
All those Patrons that Love GOD, and favour their Country,
HEALTH.
Ye Pious, Prudent, and your Country-loving Patrons.
The Most Excellent Glorious God, and our most Merciful and Bountiful Father, hath (out of his great Love unto, and Fatherly Care of us, from Eternity) set Nature before our Eyes, that he might signifie to us his Will; which said Nature, is no other thing but the proper, eternal, and only Will of God. To this Nature, God hath (as to his obedient and faithful Instrument) absolutely delivered, and committed his Will and Command to be by her faithfully and diligently performed; she accomplisheth the Task imposed on her, without intermission, nor resteth she one moment of time from doing the Divine Will with her utmost study and endeavour.
Therefore, deservedly ought we to learn to know, worship, and love the Creator above all things else whatsoever, seeing the Creator is known by the Creatures.
If his Creatures be great, and unperceivable to our sight, and so wonderful; certainly it of necessity follows, that the Creator is far greater, and far beyond all Human Understanding; and this, everyone may easily understand: ’Tis therefore clearly and evidently manifest, that God Created all things for the service of man, that he might thereby acknowledge the Divine Bounty, and Honour, and fear the Creator, and bestower of all good things, and yield him due Thanks for his Gifts.
But seeing that it may so be, that the most just God will sometime or other, at last (being provoked by the perfidious malice of men, avenge himself on the most Impious living of this perverse World, by bringing scarcity of Food, (War, and the Plague); and seeing that it may so be, as that the small Company of the Pious, lying hid amongst the Impious Crew of the wicked, may partake of the same punishment: Therefore I thought it very expedient, with a cheerful mind to publish (to the Honour of God, and my Country, and for the comfort and solacing of its Pious Inhabitants,) the Talent that God hath vouchsafed unto me, by the help of which, very many such Calamities as may come, viz. Famine, War, and the Plague, may be prevented.
But the way I have pitched on to serve my Country in, doth chiefly consist in the manifestation and Revelation of those most great Treasures that lie hidden in Germany, being such as by the regardlessness of Men have been hitherto unknown, unsought, and not gotten forth. I have therefore endeavoured, faithfully to manifest in this present Treatise, by what means those Treasures are to be sought for, and rightly ordered for the profit of my Country; and withal, to open the Treasures of the Noble State of Germany, wherewith it is most abundantly enriched, beyond all the other Countries of Europe, and hath hitherto enjoyed, and used (but not so well as it should have done) viz. Wine, Corn, Wood, Minerals, and Metals. For Ungrateful Men have extreamly wasted unprofitably, the most wealthy, and rich Benediction of God, who hath bestowed Wine and Corn on them, in abundance, and the Relicks (which they spent not) have they suffered to corrupt and perish with lying. Nor is there any body that doth in the least entertain any thoughts, by what means such an abundance of so great Gifts, might be kept and preserved for future years, which may be accompany’d with extream scarcity and Dearth. Every one shifts for himself and his, with that plenty of Goods he enjoys; and leaves another to take care for himself, and to see for time to come, that he provide himself for things necessary whereon to live. And it is come to such a pass, that the overplus which remains of the abundance of the Blessing of God, is meerly cast away through a careless disregard, and so nothing is preserved for after times. And yet our Lord Jesus Christ himself when he fed many thousands of Men with Bread, commanded his Disciples carefully to preserve the remaining Crumbs, that nothing might be lost; the which without all doubt he did for no other end, but that we might have the Gifts of God in high esteem. But where shall we find such as will imitate, and do the same; certainly no where, which is inexcusable with God and good Men. Certainly such a largess of Divine Gifts, is not bestowed on us, that they should miserably perish, or be cast away; but we should rather labour and take care of diligent laying up and preserving (like so many Laborious Ants) all that overabundantness which we cannot make use of. Let it be but considered, I pray, in what great heaps Corn lies heaped hoarded up, and is spoiled. And is it not the same with Wine, which being gathered in such over-great quantities, is become vile and abject, or cast away?
What, cannot there be store laid up out of this very plenty (which now is grutched at, as ’twere) as so many great Treasures for future Calamitous Years?
Well however, though as yet this hath been left undone, yet I am confident, that some good Housholders will be found, that will not despise this Instruction and Admonition of mine, but will condense the so much superfluity of Wine, and Corn, and preserve it against future Years scarcity. Nor do I at all doubt, but that others, after they have by this Book well learned the manner, will turn the superfluous, and cast away Wood (which lies and rots, and is reduced to nothing) into Salt-petre in great quantities; that by its help the Enemies may be resisted, and the Inhabitants defended. But in the three following Parts, which treat of the Concentration of Metals, and Minerals, wherein all kinds of Medicaments resisting natural Diseases, shall be taught, I know that every one will find refreshment, and help, against the future Plague, and Contagious Diseases. So then, when we have Food and Drink necessary for a Livelyhood, and Salt-Nitre to defend us against our Enemies, and Medicines serving for the preservation of us in Health, there remains nothing else we can desire, save a little Gold and Silver, by which we may exercise Trade, or Merchandise, and furnish our selves with Outlandish Wares. The which, that we also may get out of those Mountains, we every where meet withal, and out of those abject, and given-over Mine-pits, I question not, but (God permitting) to effect it, and clearly to shew it in the three following Books of the Concentration of Minerals and Metals. Upon this account I would no longer keep by me this small Book of the Concentration of things, but publish it to the Honour of God and my Country, (it being a Talent vouchsafed me by God.)
I do therefore Dedicate it to all Pious, Faithful, and Good Housholders, hoping that my sincere Admonition, and Instruction, will find some place, and not be rejected.
The three Parts I promised, shall shortly follow: Furthermore, I offer my most faithful help to every one in the opening and revealing the said Concentration of Wine, Corn, Wood, Minerals, and Metals; for all things being in a readiness, I can easily shew the manner of Concentration. And seeing I am ignorant, how long a time the most Merciful God will vouchsafe unto me, the use of life and light; I would not willingly bury with me a Science so eminent, so Noble, and so profitable to my Country. But if now it should so fall out, that few or none should at all mind it, yet have I done my part, and satisfied my Conscience. Though indeed I do not in the least doubt, but that there will be some good and faithful Housholders, by whom these Profitable Inventions of mine, will be regarded, and be made use of for God’s Honour, and for the Conservation of the Country, and its Inhabitants.
This I certainly know, that if this Counsel, or Direction of mine, concerning the Concentration of Wine, Corn, Wood, and Minerals (which proceeds from the simplicity and sincerity of my mind) shall find any place of entertainment, that our most praiseworthy Country of Germany, will in a few Years space become most exceeding happy, and be so enriched, that both high and low will be much joyed, and praise God, and give him thanks.
But I easily conjecture with what various and different Judgments this Off-spring of my Brain, will be expounded. One will haply give credit to the things I have said; but another will condemn and disdain them, as mere Impossibilities, and Dreams. But however, the truth will at length break forth, and the work it self will purchase to its Master due Praise, and herein I content my self. The most Blessed, most Merciful God, and our Father, that great Housholder, bestow on us his Divine Benediction, that so we may institute in most places of this our most dear Country this Concentration of Wine, Corn, Wood, and Minerals; and may by the help thereof obtain such Treasures, as may serve for the sustaining of our life, in time to come, and for the resisting of our enemies, and for the Glory of God, and the help and succour of very many needy ones in Distress.