The same is here to be understood of the new metallick multiplication: If each party be but only sound & of a good constitution (though the outward raiment be vile) yet are they able to beget as fair Children, as Royal Persons, (who are loaden with Gold, Silver, precious Stones, and Pearls,) can. Hence it is apparent, that the Garments contribute nothing to the business, but that the multiplication doth solely depend upon the soundness and good constitution of the bodies; and this Pythagoras well knew, and willingly left it to posterity, for he observed that the soul of the Metals being by Art forced out of the body did presently pass into the nighest bodies and after their death, again into the next: Hence it was, that he fell into a great errour, when he concluded, that the same was also true as to the transmigration of the soul of man, and the order therein the same; to wit, that the soul of one man did not presently pass into another man, but as well into Sheep, Birds, Fishes, &c. And for that reason, his successours, (a great part of whom inhabit Africk) will not to this day kill so much as a little Worm, fearing least that they should kill such an Animal, as contains in it the soul of their Father or Mother. Besides too, he signified that the soul of a man was better and more pleasant in Frogs than in the most Potent King. Without doubt this errour arose from hence, viz. his seeing the souls of Metals that are forced out of their bodies, to occupy or possess the nearest and more commodious subjects. By how much the purer the Subject is that the soul of Metals finds or lights on in its departure (or going off from the Metals) the willinglier doth it possess it. We Christians have a more perfect knowledge of the soul given us than was given Pythagoras, but if we speak of Metals, then this saying of Pythagoras hath good foundation, which thing, no experienced Philosopher will ever be able to gain-say or confute with truth. This we know most certainly, that God doth esteem the soul of a beggar as much as of a King; the bodies do indeed make the difference for some bodies are better adorned than other some. Likewise, the noble and not adulterated Alchimy teacheth us that the soul of ♂ or ♀ is as good as the soul of ☉ is; herein is the difference between them, that their bodies are bigger and stronger, and so their noble soul is contemned and rejected by the ignorant, because of the rude grossness of their bodies. Hereupon, the curious searchers of nature have laboured to destroy those gross bodies, and to draw out their pure soul, that they might translate it into better and purer bodies, (the which thing also succeeded according to their desire) and by the extracted souls they transmuted the imperfect and impure bodies of the Metals into most pure Gold: Nor were they ignorant of the Artifice of particularly purifying the gross and impure bodies of the Metals, like as the sick bodies of men being purified by the virtue and help of medicaments are restored to their former health and vigour. For when an impure Patient meets with an expert Physician whom he (viz. the Physician) undertakes to cure, he doth first of all (if his Patient haps to have the Itch, Scabs, the Scurvy, Lues Venerea, Pustules and other stinking sores) prescribe him a purge whereby all the impurities may be first expelled. Then he permits the sick person to use a sweating-house, or stove, in which he may sweat so much as to be very much debilitated by the heat. Lastly, he brings him into a Parlour or Chamber that has a pure air in it, to refresh him, and therein he manageth the cure of him, until he hath recovered his former health and purity; and if the sick be not made clean or pure by the first purgation and sweating, he reiterates the same remedies as often as need shall require, and till the sick be perfectly freed from impurities.
Just so, doth the skilful Chymist proceed in the purification of the imperfect Metals, for he expels all the excrements which they are in an especial manner endued (or soil’d) withal, viz. the impure and stinking Sulphur by the help of the fire, and by the help of little appropriated stoves (or pots) even until they get their due purity; Art therefore imitates Art. But if so be that all Physicians were skill’d in Alchimy and Astronomy we should not need such plenty of Coffins, for in them (viz. Alchimy and Astronomy) one true Art doth continually produce out of it self another.
The Astronomer when he would give a man his judgment as to the manner and term of his life, doth first of all look to the hour of the nativity, and fisheth out what condition that aspect is of, that doth at that time bear chief rule in the Firmament, which when he hath found out he doth by the means of calculation, predict what good or what evil things will befal the Child (or party) whilest he lives.
Although these prognostications are not at all Infallible, yet are they not therefore by any means to be totally rejected. For we oftentimes find many things true by experience which otherwise we would not credit: Nor is it so much without reason that we so esteem them, but this ought not to be done compulsively (or, as if they forced us) for ’tis the usual Proverb, The Stars incline, but do not necessitate. For like as a man that is born under an evil aspect may by doctrine and information be made good, so that here the aspects may be of no moment; so on the other hand, we often find that such an one as is born under a most excellent aspect is corrupted and depraved by his conversation with evil men. And these very things doth even Alchimy demonstrate the truth of: For even as soon as ever the Infant is born & begins to suck in the air, he doth even then attract such influences (according to the opinion of Astronomers) as the Stars do that very hour emit from themselves upon the inferiour bodies (or things here below,) and so consequently he imitates the nature of these: Even so the new born Metallick Infant, doth in the moment of his birth attract a metallick Astrum or Constellation, like to that which did at that time bear the chief sway, and so consequently receiveth qualities like the qualities of this Star or Astrum. And although that the metallick Infant were made a partaker of a good Star (or aspect) the first time of its nativity, yet notwithstanding it may be accidentally infected afterwards, so as thence to become an evil Metal: And on the other hand, that which was bad at the first may be reduced to that pass by Art and a convenient discipline of the fire, as that the best Metal may thencefrom proceed, and this, experience witnesseth every day, nor can it be denied by any but such from whom the light of nature lies hidden.
If now the superior Stars can exercise such great virtues, what hinders but that the inferiour ones may exercise the same if not greater, provided we but rightly govern and tame them. The superiour Stars are not at all subject unto our power, they are submitted or put under God’s guidance only. But the inferiour ones may be handled by us according to our pleasure. The Physician may apply them to Medicine, the Chymist may apply them to Alchimy. He then to whom the knowledge of using the inferiour Astrums aright, is granted, may use them with most great honour, and eminent benefit, whether he be a Physician or a Chymist, which (said Astrums) others are constrained to leave untouch’d to their great disgrace and loss. But men now adays are too much given to laziness and sloath, so that there are but few to be found that will search after nature’s Secrets. A many there are that challenge to themselves the title of learned Philosophers and yet are altogether ignorant of the foundations of true Philosophy. There is not in this age scarce any esteem at all, of true Philosophers, though notwithstanding they deal with us so sincerely and do clearly set afore our Eyes, the interiours of nature, and leave us excellent Writings. So Pythagoras whom we mentioned afore did upon this accompt suppose, that, (because he saw the souls of Metals to be carried out of one body into another, and to Operate as well in this body as in the other former, and consequently to animate this, and make it more perfect,) the case was the very same with the human soul, and by this means he directed as it were his successours to the universal and particular work of Metals.
And even just after the same manner hath Virgil done, when he would that his Carcass should be cut into pieces, and be reduced unto a Life by a continual instillation (or dropping in) of burning Oil. Perhaps the occasion of his falling into those cogitations was this, either because he observed that the dead metallick bodies were by the operation of the Fire, and addition again animated, and so he perswaded himself that the like might possibly be done in man; or that well knowing the impossibility of doing this thing he would give an occasion to such as came after, more curiously to search, and so was willing to point out with his Fingers as it were at the multiplication and propogation of the metallick bodies (as Pythagoras, of the souls.)
Most certain it is, that it will not be any difficulty to him that knows Nitre aright, and can so order it as to operate in metalline bodies in the form of fire, to multiply Sol (in an universal way) and to make the viler Metals more perfect (in a particular way.) And this I was willing here to add. ’Tis well for him that useth the gifts granted him by God, to his glory and the benefit his neighbour.
And thus much may suffice to have been spoken in this place concerning the nativity and multiplication of Salt-petre, and the Potent Monarchy; more shall be spoken upon some other occasion if God please.