Three BOOKS OF PHILOSOPHY Written to the Athenians

BY That famous, most excellent, and approved PHILOSOPHER & PHISITIAN

Aureal. Philip. Theoph. Bombast. of Hohenheim, (commonly called) Paracelsus.

With an Explicatory TABLE alpha∣betically digested; wherein the hard words that are found in this Authour, and in the foregoing Preface of Osw: Crollius, are Explained.

Done into English for the increase of the knowledge and fear of God. By a young Seeker of truth and holines.

O Lord our Lord, how excellent is thy Name in all the Earth?
Ps. 8.1, 9.

Holy, Holy, Holy is the Lord of hostes, the whole earth is full of his glory.
Es. 6.3.

Ex perpetuitate creaturarum intelligitur creator aeternus, ex magnitudine omnipotens, ex ordine & dispositione sa∣piens, ex gubernatione bonus. - From the perpetuity of creatures is meant the eternal creator, from greatness omnipotent, from order and arrangement wise, from government good.

Aug. l. 11. de Civ. Dei. c. 21.

LONDON: Printed by M. S. for L: Lloyd at the Castle in Cornhill. 1657.

THE FIRST BOOK OF PHILOSOPHY WRITTEN TO THE ATHENIANS BY THEOPH. PARAC. H. H. H.

TEXT 1.
ALL created things are of a fraile and perishing nature, and had all at first but one onely principle or begin∣ning. In this (principle) all things under the Cope of Heaven were inclosed and lay hid: Which is thus to be understood, that all things proceeded out of one Matter, and not every particular thing out of its own private matter by it selfe. This common matter of all things is the Great Mysterie, which no certaine essence and prefigured of formed: I daea could comprehend, nor could it comply with any pro∣perty, it being altogether voyd of colour and e∣lementary nature. The scope of this Great My∣sterie is as large as the Firmament. And this Great Mysterie was the mother of all the Ele∣ments, and the Grandmother of all the Stars, trees and carnall creatures. As children are born of a mother, so all created things whether sensible or insensible, all things whatsoever, were uniformly brought out of the Great My∣sterie. So that the Great Mysterie is the onely mother of all perishing things, out of which they all sprung, not in order of succession or continuation, but they all came forth together and at once, in one creation, substance, matter, form, essence, nature and inclination.

TEXT 2.
That this Mysterie was such as never any creature besides was, or ever saw the like, and yet was the first matter, out of which all mortall things proceeded, cannot better be understood than by the Ʋrine of man, which is made of wa∣ter, aire, earth and fire, but is neither of these, or was it like to either, yet all the Elements, by another generation arise from thence, and so passe into a third generation. But in as much as the Urine is but a creature there may be some difference between this and that. For the Great Mysterie is increated, and was prepared by that great Artificer. Never shall there be any like it; nor doth this returne or is it brought back againe unto it selfe. For as cheese becomes no more milke, so neither doth that which is gene∣rated [of the Mystery] return into its first matter. And though all things indeed may at length be reduced into their pristin nature and condition, yet doe they not returne againe unto the Mysterie. That which is once consumed can by no means be againe recovered. But it may re∣turn into that which was before the Mystery.

TEXT 3.
Furthermore, though the Great Mysterie be indeed the mother of all things, both sensible and insensible; yet were not all things that grow, nor the living creatures, nor such like things, formed therein: but thus are we to con∣sider of it, that it left and assigned generall mysteries to all things, that is, to men and living creatures and those of one sort it gave a mystery to propagate themselves after their own form. In like manner it bestowed a peculiar mysterie on every other thing to bring forth its own shape by it selfe. From the same originall also (which the primary mysterie ordained) spring those mysteries from which another mystery may be produced. For a Star (aliàs mucke) is the mysterie of beetles; flies and gnats, &c. Milk is the mysterie of cheese, butter, and such like. Cheese is the mysterie of wormes that breed in it. So againe wormes are the mysterie of perished cheese. And thus there are two sorts of mysteries: The Great Mysterie, which is uncreated; The rest, being of the same kin∣dred, are called speciall mysteries.

TEXT 4.
Now seeing it is plaine that all perishing things did spring and arise out of the uncreated mysterie: we must know, that nothing created was brought forth sooner or latter one than a∣nother, nor this or that thing apart, but altoge∣ther and at once. For the Greatest Secret, to wit, the Goodnesse of the Creator did create or lay all things together upon that which is un∣created, not formally, essentially, or by way of qualities; but every thing lay hid in the uncre∣ated as an image or statue doth in a piece of tim∣ber. For as the statue is not seen till the wast wood be cut away that so it may appear: So is it in the uncreated mysterie, that which is flesh∣ly or sensible, and that which is insensible, both came forth and got to its own form and kind by a right and instituted separation. Here was no hacking or hewing, but every thing passed into form and essence, &c. Never was there workman any where to be found so accu∣rate and industrious in separation, who with like skill could make even the least and lightest grain usefull, and put life into it.

TEXT 5.
Understand it thus, not as if a house were built out of the Great Mysterie, or that the living creatures were first gathered together and laid in an heap, and then perfected, nor the other things that grow likewise: but as a Physitian makes a compound of many vertues, though the matter be but one, wherein none of those ver∣tues appear which lie hid under the same. So must we think, that all sorts of creatures under heaven were set in order and put into the Great Mysterie, not perfectly according to their sub∣stance, form and essence, but after another sub∣till manner of perfection (unknown to mortall man) whereby all things were shut up into one. We all were created of that which is fraile and mortall, and are born much after the manner of Saturn, who in the separation of himselfe brings forth all forms and colours, yet none of them appear visible in him. Since then the mysteries of Saturn yeeld such like procreations; much more doubtlesse the great mysterie hath in it this miracle, in whose separation all other superflu∣ous things are cut off, yet is there nothing so needlesse and uselesse but can bring forth out of it selfe some other increase, or fit matter thereof.

TEXT 6.
Know therefore that severall and various chips or fragments fell out in the cutting or car∣ving of the great mysterie, whereof some be∣came flesh, of which there are infinite sorts and formes: others were Sea-monsters, of wonder∣full variety also; some became herbs; other fell into wood; abundance into stones and met∣talls. A twofold way or manner of Art may at least be considered by them that ask how the omnipotent God did or could carve out those things. First, in that he alwayes ordained life and increase. Secondly, in that it was not one on∣ly matter that fell off every where alike. For if a Statue be cut out of a piece of timber, all the chips thereof are wood. But here it was not so; but every thing received its own form and mo∣tion by it selfe.

TEXT 7.
Thus the distribution followed the operation of the great mysterie, and the things that were separated from those that were superfluous ap∣peared more excellent; at the same instant also divers other things proceeded out of those very superfluous things that were chipt off. For the great mysterie was not Elementary, though the Elements themselves lay hid therein. Nor was it a carnall thing, though all sorts of men were comprehended in it. Neither was it wood or stone; but such was the matter that it contai∣ned every mortall thing in its essence without difference or distinction, and afterward indowed every one of them with its own particular essence and form in the separation. An example where∣of of we have in meat: If a man eat it, he gathers flesh, to which the meat was nothing like be∣fore; when it is putrified it breeds grasse of which it had not resemblance before at all: which holds much more true in the great myste∣rie. For in the Mysteries it is most manifest that one thing became stones, another flesh, another hearbs, and so afterwards passed into various and infinite formes.

TEXT 8.
Now when the separation was made, and every thing brought into its own form and pro∣perty, so as that it could subsist alone of it selfe, then might the substantiall matter be known. That which was fit to be put together, was so com∣pacted; the rest, in respect of substance remai∣ned voyd and thin. For when things were first set together, all could not equally be joyned, but the greatest part remained vacant. This is plainly to be seen in water, which when it is frozen, the ice thereof is but a very small quantity. So was it in the separation of the Ele∣ments. Whatsoever could be compacted was made stones, flesh, mettalls, wood, and such like. The rest remained more rare and empty, to wit, every thing according to its nature and property of the Planets. For when things were first compacted that great mysterie was just like smoke, which spreadeth very wide; yet hath it very little substance besides a small quantity of soot. All the other space, where the smoke is, is very mere and pure aire, as may be seen in the separation of the smoke from the soot.

TEXT 9.
Separation was the principle and mother of all Generation. The greatest miracle of all in Philosophy is Separation. Yet should not men study these things beyond their capacity and reason. How such things were, and might be made, is somewhat to be known by this exam∣ple, viz. If you put vineger to warm milk, you shall see a separation of the heterogeneous parts many wayes. Thus the Truphat (or Traphat) of mettalls brought every mettall into its own nature. So was it in the Mystery. For as the macerated tincture of silver, so also the great penetrating mysterie, reduced every thing into its essence, distinguishing and separating all things with such wonderfull diligence, that eve∣ry substance had its due form. Now that Ma∣gick was a most singular secret that directed such an entrance. Which if it were divinely done by the Deity, it would be to no purpose to study for it. Nor doth the Deity make known him∣selfe to us hereby. But if that Magick were na∣turall, certainly it was most wonderfull, very excellent for quickness of penetration and swift∣nesse of separation, the like whereof Nature can never more give or expresse. For whilst that was busie at work, one piece fell into the Ele∣ments, another into invisible things, another into the vegetables; which doubtlesse must needs be a very great and singular miracle.

TEXT 10.
In as much then as the great mystery was full of such Essence and Deity with an addition of the most eternall one; the SEPARATI∣ON was before any creature. When this be∣gan, then every creature sprang forth and ap∣peared in its majestie, power and free will: in which state also it shall still flourish even to the end of the world, or that great harvest, when all things shall be pregnant with fruit, which shall then be gathered and carried into the barn. For the harvest is the end of its fruit, nor doth it intend ought but the corporall destruction of all things. And though their number be al∣most infinite, yet is there but one harvest onely, when all the Creation shall be reaped, and car∣ried into the barn. Nor will this harvest, the end of all things, be lesse admirable, than that great mysterie was wonderfull in the beginning, notwithstanding the free power of things be the cause of their mutuall affection and destruction. For there is nothing but hath both love and ha∣tred. The free will flourisheth and is conver∣sant in vertues, but is either friend or foe in our works. But these things belong not to separa∣tion. For that is the sequestratrix that gives to every thing its form and essence.

TEXT 11.
When the great mysterie first separated all things, the first separation was of the Element, so that before all other things the Elements brake forth into their act and essence. The fire was made heaven and the wall of the firma∣ment. The aire was made a voyd space, where∣in nothing appeareth or is to be seen, possessing that place wherein is no substance or corporall matter; This is the coffer or inclosure of the in∣visible Destinies. The water passed into liquor, and took its place about the channells and hol∣lownesse of the centre within the other Ele∣ments and the skie; This is the hutch of the Nymphs and monsters of the Sea. The earth was coagulated into dry land, and is upheld by none of the other Elements, but is propt up by the pillars of the Archaltes; These are the strange and wonderfull works of God: The earth is the chest of those things that grow, which are nourished by it. This kind of separa∣tion was the beginning of all creatures, and the first distribution both of these and all other creatures.

TEXT 12.
After the Elements were thus brought forth into their essence, and divided from each other, that every one subsisted severally in its own place without prejudice to one another, then a second separation followed the first, which proccee∣ded from the Elements. Thus every thing that lay in the fire was transformed into the heavens, one part thereof as into an Ark or cloyster, ano∣ther part proceeded out of it as a flower out of a stalk. Thus the Stars, Planets, and whatsoe∣ver is in the Firmament, were brought forth. These sprang out of the Element, not as a stalk groweth with its flowers out of the earth (for these grow out of the earth it selfe) but the Stars came out of the heavens by separation onely, as the flowers of silver ascend, and sepa∣rate themselves. So that all the firmaments are separated from the fire. But before the firma∣ment was separated from the fire, every jot thereof was but one Element of fire. For as a tree in winter is but a tree, but when the spring comes the same tree (if that be separated from it that may be separated) puts forth leaves, flow∣ers and fruit, which is the time of its harvest and separation: Just such another harvest was there in the separation of the great mysterie, which could by no means with-hold or defer it selfe any longer.

TEXT 13.
Another separation out of the Aire followed the separation of the Elements, at one and the same instant with that of the fire. For the whole aire was predestinated unto all the Elements. Yet is it not in the other Elements of mixture in any manner and measure; but it doth assume and occupy all manner of things in all the Ele∣ments, onely what was before surrounded it doth not possesse. For no mixture of the Ele∣ments continued fast united, but every Element betook it selfe to its own free power without de∣pendance on another. As soon as this Element thus parted from the rest out of the great myste∣rie, presently out of it were distributed Fates, impressions, inchantments, superstitions, shrewd turns, dreams, divinations, lotteries, visions, apparitions, fatacests, melosines, spirits, diemeae, durdales and neuferans. At the separation of the things aforesaid every thing had its proper place and peculiar essence appointed it. Hence things invisible in themselves became sensible unto us. No Element was by the supream Se∣cret made more thin than the Aire. The Die∣meae dwell in the rocks, for such there created with the Aire unto a vacuity. The Durdales betook themselves into woods, for their separa∣tion was into such a kind of substance. The Neuferans inhabit in the Aire or pores of the earth. The Melosinies stept aside into mans blood, for their separation from the aire was into bodies and flesh. The Spirits were distribu∣ted into aire that is yet in a Chaos. All the rest are in peculiar places of the Aire, every one kee∣ping its place assigned to it, and separate from the Element of the Aire, yet so as that it must of necessity live therein, nor can it change that place for another.

TEXT 14.
By the separation of the Elements the water was gathered into the place which the mysterie had alotted it. Thus every thing whatsoever that lurked in the Elementary vertue and pro∣perty thereof was more fully divided by a second separation, and the water parted into many spe∣ciall mysteries, all which had their matrix from the Element of water. One part thereof be∣came fishes, and they are of many forms and kinds, some beasts, some salt; much of it sea∣plants, as Corals, Trines and Citrons; a great deal of it sea-monsters contrary to the manner and naturall course of the Elements, very much became Nymphs, Syrenes, Drames, Lorind, Nesder; some reasonable creatures, having something eternall in their body, and propaga∣ting themselves; some also that die totally, and some that are againe separated in time. For the perfect separation of the element of water is not yet made. But as the great harvest hastneth and cometh on, a new increase may spring up every year in the Element of water. And this sepa∣ration is made at the same instant when the o∣ther Elements are separated, in one dayes work, and by the motion of sequestration. So that every thing thus living in the water was at once in a minute and moment of time created and made manifest by the separation.

TEXT 15.
In like manner when the Element of the earth was disjoyn'd from the rest, the earthy separation was made, to wit, the separation of all things that doe or did spring in or out of the earth. For at the first creation the four Elements lay hid in all things alike in the great mysterie: which things also were separated after the same manner and in one instant, and were divided among themselves one after another by a second separation, which is Elementary. And by this kind of Elementary separation out of the Ele∣ment of the Earth things sensible and insensible, those that are eternall and those that are not eter∣nall were parted from one another, every one obtaining its peculiar essence and free power.

All that was of a woody nature was made wood. The next was mines of mettalls. A third be∣came marcasite, talke, bisemute, pomegranate, mettallick cobalt, milsto, and many other things. A fourth precious stones of many sorts and shapes, as also stones, sands and lime. A fift was made into fruit, flowers, hearbs and seeds. A sixt into sensible living creatures, whereof some partake of eternity, as men, others doe not, as calves, sheep, &c. Whereof many kinds and dif∣ferences might be reckoned up; for many more kinds were separated in the earthy Element than in any other. For by the seed of two are all things propagated, that is, by the coming toge∣ther of father and mother; which was not pre∣destinated and ordained in the other Elements. Here also are the Gnomi. Sylvestres and Le∣mures; of which some are alotted to the moun∣tains, some to the woods, some onely to the night. But the Giants were parted into a third separation. There are great distributed essences too, as also strange miracles amongst men, cattle and all things that grow, which is a hard matter for any Phylosopher to find out, and therefore tis thought they were made besides the order and measure of nature.

TEXT 16.
After the four Elements were from the be∣ginning separated from each other out of the onely matter (as hath been said) in which matter notwithstanding their complexion and essence was n•t; the Complexions and natures issued out by that separation. The hot and dry went into the heavens and firmament, each cleaving apart into its own property. The hot and moyst went into the aire, by which the hot and moyst are invisibly separated. The cold and moyst turned into the Sea and the parts adjoyning. The cold and dry degenerated into the earth and all earthy things. And even contraries arose from the se∣paration of the Elements, which have no like∣nesse at all to their Elements. Of this sort is lime, which in respect of its own nature is not fire, though it ariseth out of the fire. The cause whereof is this, because the dissolution went too far off from the fiery nature in the separation of the Element; for the fire hath both cold and moyst in it. There is a fourfold fire. Therefore the colours that are from the fire are not al∣wayes like unto it. One fire causeth a white and azure colour. The dry fire maketh a red and green. The moyst fire maketh an ashie and black. The moyst fire casteth a colour like saffron and red.

For this reason one procreation is hotter then another, because one fire is more or lesse in degree than another. Nor is there but one sim∣ple and onely fire and no more, but there are some hundreds of fires, yet never a one of the same degree with another. The procreation therefore of every of them is from its own sub∣ject, as a kind of mysterie so ordained.

TEXT 17.
Nor did the water obtaine one kind of com∣plexion onely. For there were infinite waters in that Element, which yet were all truly waters. The Phylosopher cannot understand that the Element of water is onely cold and moyst of it selfe. It is an hundred times more cold, and not more moyst, and yet is it not to be refer'd as well to the hotnesse as the coldnesse. Nor doth the Element of water live and flourish onely in cold and moyst of one degree: no neither is it fully and wholly of one degree. Some waters are fountaines, which are of many sorts. Some are Seas, which also are many and divers. Other are streams and rivers, none of which is like ano∣ther. Some watry Elements were disposed of into stones, as the Berill, Chrystall, Calcedony, Amethist. Some into plants, as Corall, &c. Some into juyce, as the liquor of life. Many in∣to the earth, as the moysture of the ground. These are the Elements of water, but in a mani∣fold sort. For that which groweth out of the earth, from the seed that was sown, that also be∣longs to the Element of water. So what was fleshy, as the Nymphs, belong also to the Ele∣ment of water. Though in this case we may con∣ceive that the Element of water was changed in∣to another complexion, yet doth it never put off or passe from that very nature of the Element from which it proceeded. Whatsoever is of the water, turneth againe into water: that which is of fire, into fire: that of earth, into earth; and that of aire, into aire.

TEXT 18.
In like manner must we think of the Element of the earth, that all things that are out of the earth do retaine the nature thereof. And though the minerall liquors may be taken for fire, yet are they not fire. Brimstone doth not therefore burn because it is of a fiery Element. For that which is cold will burn as well as that which is hot. That which burneth to ashes is not the Element of fire, but the fire of the earth. And that fire is not to be taken for the very Element. Nor is it the Element, but onely the wasting of the earth, or of its substance. Water may burne and flame as well as any thing else: and if it burn, then is it watry fire. Againe, whereas the fire of earth will burn and blaze, it is not therefore to be ac∣counted fiery, though it be somewhat like to fire. He is but a silly and sensuall Philosopher that calleth the element according to that which he perceiveth. Thus rather should he think, that the Element it selfe is far another thing then such a fire as this. And for what cause? All that moystneth is not the Element of water. Even the Element of Earth may be brought into water, yet it remaineth earth still. Whatsoever, likewise is in the earth, is of the Element of earth. For it is, and is known by the property of that our of which it proceeded, and to which it is like. A man may strike fire out of a flint and calcedony. That is not elementall fire, but a strong expression out of great hardnesse.

TEXT 19.
The Element of the aire hath many procrea∣tions in it, all which are yet meer aire. Every Philosopher should well understand this, that no Element can begat another thing out of it selfe but that which it is of it selfe. Like ever be∣getteth its like. So then, seeing the aire is invisi∣ble, it can bring nothing visible out of it selfe. And whereas it is impalpable, it can produce nothing that may be touch'd. Therefore (as I may so say) it doth melosinate. And though that be from the aire, yea be the very aire, and nothing else; yet the conjunction is made in another Element, which is the Earth. For here may a conjunction be made from the aire to a man, as it cometh to passe by Spirits in all witch∣crafts and inchantments. The same may be said here as was of the Nymphs, who though they live in the Element of water, and are nothing but water, yet have they freedome to converse with things on the Earth, and to generate with them. The like compaction also is there from the aire, which may be seen and felt; yet as a procreation of the first separation, but onely as a consequence. For as a beetle is bred of dung, so may a monster of the airy Element assume a bodily shape with airy words, thoughts and deeds, by a mixture with that which is earthy. Neverthelesse such kind of miracles and conse∣quences doe at last decay againe into the aire, as Nymphs turn into water, just as a man by rot∣ting is consumed and turned to earth, because he came from thence.

TEXT 20.
And thus the procreations proceeded one out of another by the great separation. From those procreations arose other generations, which have their mysteries in those procreations, not in like manner as the separation of the things aforesaid, but as a mistake, or abortion, or excesse. Thunder comes from the proceations of the Firmament, because that consisteth of the Element of fire. Thunder is as it were the harvest of the Stars at that very instant of time when it was ready to work according to its nature. Magicall tempests rise out of the aire, and there end: not as if the Element of aire begot them, but rather the spirit of the aire. The fire conceives some things bo∣dily, as the Earth doth the Gnomes. Likewise ordure comes from men and beasts, not from the earth. Lorind riseth from the originall of water, yet it is not of the water. Many other things also proceed out of the store either through mistake or in due time. Deformed men, wormes, and many more such like generations proceed from the impressions. The infection of countries, the plague, famine, is from the fatall stormes. Beetles, cankers dalnes, breed in dung. By Lorind is found out the Prophesie of that country, which is a kind of presage or guessing at strange, wonderfull, and unheard of things to come.

TEXT 21.
As we have seen a threefold separation made out of the mysterie into three sorts of formes; it remaines now that we consider the fourth and last separation of all, after which there shall be no more; for then all the other shall perish, and be no longer a mysterie. After the fourth all things shall be reduced into their first princi∣ple, and that onely remaine which was before the great mysterie, and is eternall. Which is not so to be understood, as if I could be turned into any thing, or as though any thing could be made of me after the last separation, unlesse by death: for I shall be brought to nothing, as in respect of my beginning I came out of nothing. Now we must know how it comes to passe that all things are brought againe into their originall: When they are turned into nothing, then doe they con∣sist in their first Being. Frst of all then we must look after that which is the first of all. And what that is that goeth i•to nothing is no lesse than a mysterie.

My soule in me was made of something, therefore doth it not become no∣thing, because it was formed of something. But of nothing nothing is made, nothing is generated. A picture drawn on a table, as it is a picture, was doubtless made of something. But we were not so made of something, as an image in the aire. And why so? but because we came out of the great, not out of the procreated mysterie. Therefore are we brought to nothing. If you wipe off a picture with a spunge, so that nothing thereof remaine, the table is as it was before. Thus all creatures shall be reduced to their first state, to wit, to nothing. That we may know wherefore all bodies must return into nothing, it is because of that which is eternall in the bodies rationall. The last separation of this kind is the ultimate matter. Then will there many procre∣ations, mixtures, conversions, alterations, trans∣mutations, and such like things be done, all which are past mans finding out.

TEXT 22.
Againe, by Philosophy it is manifest, that whatever is for the succour and preservation of any frail mortall thing is therewith also equally mortall, nor can that be joyn'd againe that is di∣vided, as milk once turned into curds becomes milk no more: thus may we reason also, that the great mysterie returneth not into that out of wh•ch it came. Whence we may conclude, that all creatures are the picture of the highest myste∣rie, and so nothing else but as a painted colour is to the wall. Such is our life under heaven, that one thing as well as another may be destroyed and turn'd into nothing. For as the table or frame of a picture may be destroyed and burnt; so also may the great mysterie, and we with it.

And as all the things of the creatures are wip'd away, minished and do perish with the mystery, as a forrest which the fire burns into a little heap of ashes, out of which ashes but a little glasse is made and that glasse is brought into a small-be∣ryll, which beryll vanisheth into wind: in like manner we also shall be consumed, still passing from one thing into another, til there be nothing of us left. Such as the beginning such is the end of the creatures. If the Cypres tree can spring out of a little graine, surely it may be brought into as small a quantity as that little kernell was at first. A grain and the beryll are alike. As it begins in a grain, so it ends in a beryll. Now when the separation is thus made, and every thing reduc'd to its nature, or first principle, to wit, into nothing: then is there nothing within the skie but is endlesse and eternall. For that by which it is for ever will there flourish much more largly than it did before the creation, it ha∣ving no frailty or mortality in it. As no creature can consume glasse, so neither can that eternall essence be brought to nothing by that which is eternall.

TEXT 23.
The last separation being the dissolution of all creatures, and one thing consuming and pe∣rishing after another; thereby the time of all those things is known. When the creatures once were, they had no utter ruine in them; for a new seed still supplyeth the room of the old de∣cayed thing. Thus there is somewhat eternall, not subject to ruine, in the things that are mor∣tall, by renovation of another seed, which thing the Philosopher knoweth not. No seed doth ad∣mit or constitute that which is eternall. Yet doth it admit putrefaction, when that which is eter∣nall is taken into the eternal. In this respect man onely among all the rest of the creatures hath that which is eternall in himselfe joyned with that which is mortall. According to what hath been said, the mortall and eternall are joyn'd to∣gether: Understand, that which is mortal prepa∣reth an essence in the stomack, and upholdeth the default of the body.

The onely cause where∣of is, that that of man which is eternal might live for ever, and that which is mortall might die ac∣cording to its frailty. Such as the body, such is the eternall that comes from that body. This is that which confounds all Philosophy, that the mortall should domineer, and as it were beare sway as it listeth over that which is eternall and that this also should depend on man: Who thereby is made more a companion of that which is eternall than if his mortall and eternall both floweth from himselfe. Whence we moy con∣clude, that all creatures should live together, the reasonable and unreasonable, one being service∣able to another, the eternall planted into the mortal, and these two dwelling together. Hence Philosophy teacheth, that all those things can∣not be destroyed and confumed that live toge∣ther without squabling and fighting, without guile and deceit, without good and evill. Which otherwise would be, if one should oppose ano∣ther. Those have no knowledge or judgement in whom the eternall dwelleth not.

But those things in whom the eternall is, cannot be desti∣tute of understanding. When things so fell at odds as to clash one with another, one eternall was forc'd to give an account and make satisfa∣ction of wrongs to another. And whereas re∣compence belongs to the eternall, it must not be repay'd by that which is mortall. And though bodies may pacifie and bear with one another; yet if any thing be left here, that is eternall. Therefore that onely is judged that is eternall in us. And though one exact upon or judge ano∣ther, yet all mortall things, which have the eter∣nall in them, must die whether they will or no, so that the eternall onely shall stay behind here, without company of the body. Thus the judge∣ment is finished.

For that onely is eternall, nor is there any more of it to come in the last de∣struction of every mortall thing. Now if those things, that had the eternall in them, have so pe∣rished, nothing now remaineth but what was eternall of it selfe, and did nourish and increase that which was mortall. That which is good for nothing doth not tarry in the creature. All other things are only for the sake of that which is eter∣nall. Hence also it is that which hath the erer∣nall in it selfe, and with it all things that main∣tain'd it, may die and perish together.

That on∣ly remaineth that is eternall. Whence the end of all bodily things is evident, even nothing, to which they all revolt. For they are separated from their ownessence into nothing that is, from something, into nothing. But man desireth a perfect separation, i. e. of the eternall from the mortall. Now is the judgement, when the fickle∣nesse of all things under heaven is proclaimed. If there were no reason why a thing should be fra∣gill, the creature should never die, no death should be in it, but all things would be eternall. The onely reason whereof is this, because we mortalls live not in righteousnesse, we judge not right judgement among our selves one toward another, nor have we received the power of the eternall to judge. These things belong to the eternall. Which seeing it ought to be so, all we must of necessity be brought and come together. Thus have we found the dissolution of all things.

TEXT 24.
Seeing then all things were created and have their end also out of the first great mysterie, as hath been said: it is evident by consequence that there is some great mystery. Which is no other than as if a house should be built by (the command of) a word. Understand it thus, that [the mysterie] it applyed it selfe to the sole su∣pream; so it is possible that a man may bring fire out of that which is not fire, where no fire is. A flint hath no fire in it selfe, though fire come out of it. Know therefore, that all the first mysteries lay hid and did exist in the great mysterie in a threefold manner; in respect of things vegetable, elementary, & sensible. The ve∣getables were many hundreds, many thousands. Every thing had its own special kind in the great mysterie. To the Elements did there but four be∣long, for they had but 4 principles.

But men had six hundred. Crump-feeted men had one, the Ciclopes another, Gyants another, the Mechili another. So had they that dwell on the earth, in the aire, in the water, and in the fire. Things also that grow had every one its own proper mysterie in the great mysterie, whence came out many kinds of creatures. So many trees, so many men, so many mysteries too. But the eternall onely doth bear rule in man, and in his whole mysterie, and no more in one than in another. In the great mysterie there was not any kind but might infinitly be formed and digested, one dif∣ferent from another. All which must perish. What more might have been made from thence we forbear to mention. But that there should be a New great mysterie is impossible; unles that could be made more miraculous, which by reason of its wonderfull nature we cannot sufficiently search out.

THE SECOND BOOK.

TEXT 1.
SEing then there was some∣thing by which, when it was separated, all things were created: first we must con∣clude that there is some dif∣ference of the Gods, which it this. Sith the things cre∣ated are divided into eternall and mortall; the reason whereof is, because there was another creator of the mysteries, besides the chiefest and most high. For the most high (Creator) ought to be the Judge and corrector of all the crea∣tures, who should know how much was bestow∣ed on them whereby they might do either good or evill, though they had it not (immediately) from him.

Moreover, the creatures are alway egged on and provoked rather to evill, compeld thereto by the fates, stars, and by the infernall one; which by no means could have bin, if they had proceeded out of the most high himself, that we should be forced into those properties of good and evill, but should in all things have had free will, without any such violent instigation: yet neverthelesse the creature hath not so much wisdome as to know good or evill, to understand the eternall and mortall. For there are many fonles and mad men, scarce a wise man of a thou∣sand; most are false Prophets, Teachers of lies, Masters of folly and ignorance, who are accoun∣ted for the most eminent, though they be no∣thing so. And the reason is plaine, for such crea∣tures are we, whose Masters teach us no perfect good, but are rather seasoned by the mortall God who had some power in the great mystery, yet are they ordained by the Eternall for judgement both to themselves and us.

TEXT 2.
Now if it were necessary that all things that were made should consist of, and proceed from four only, as by the seperation we know it was: those four only must be the matrixes of all the creatnres, which we call the Elements. And though evere creature be yet an Element or may have some share of the Element, yet it is not like the Element, but like the Spirit of the Element; Nothing can subsist without an Ele∣ment. Nor can the Elements themselves stand together. There is not any thing that consist∣eth either in four, three, or two Elements, but one Element standeth by it selfe apart, and eve∣ry creature hath but own element. They are al∣together blind who take that which is Moyst for the Element of Water, or that which bur∣neth for the Element of fire. We must not limit an Element to a body, substance, or quality. That which we see is only the snbject or recep∣tacle. The Element is a Spirit of lives and grows in those things, as the soul in the body. This is the first matter of the Elements that can neither be seen nor felt, and yet is in all things. The sttst matter of the Elements is nothing else but that life which the creatures have. If any, dye, that subsisteth no more in any Element, but in the ultimate matter, wherein is no tast, force or vertue.

TEXT 3.
Whereas althings that could be created were made of foure mothers, viz. the four Elements. Take notice further, that those four Elements were fufficient for al things that were to be cre∣ated, nor was it requisite that there should be more or lesse. In things mortall there can no more but four natures subsist. But in things immortall the temperaments, may subsist, though the Elements cannot. Whatever is (as I call it) an elementure, that may be dissolved. But on the contrary, the temperature cannot be dissolved. For such is the condition thereof, that nothing can be added thereto or taken from it, nothing thereof can putrifie or perish. And seing that condition is mortal, as hath been said, we must know that all things do subsist in four natures, and that every nature retains the name of its E∣lement.

As the Element of fire is hot; the Element of earth cold; the Element of water is moyst, the element of aire dry. Where we must as well consider, that every of the said natures is peculiarly such a one by it selfe apart. For fire is onely hot, and not dry, nor moyst. The earth is onely cold, not dry, nor moyst. The water is onely moyst, not hot, nor cold. The aire is one∣ly dry, not hot, nor cold. And therefore are they called Elements; having onely one simple, not a double, nature. But their manifestation through all the creatures must be understood as an Element, that may subsist with a substance and body, and can there work. The highest knowledge concerning the Elements is this, that every one of them hath but one onely simple na∣ture, either moyst, or dry, or cold, or hot. Which is from the condition of spirits. For eve∣ry Spirit hath a simple, not a double nature; and so have the Elements too.

TEXT 4.
Though we mortalls have compounds in us, as hot and moyst; yet far otherwise then the Ancients imagined. For the Colick is of the Ele∣ment of fire, yet not compounded of hornesse and drynesse, but is onely hot. And so the other complexions. Therefore if we find any disease mixt with heat and drought, we may suppose that two Elements are there, one in the liver, another in the spleen, and so in the other mem∣bers. There are not two Elements in one mem∣ber. For certaine it is, that every member hath a peculiar element, which we leave to Physitians to define. But this cannot well be affirmed, that two elements should consist both together, or that one and the same element should be both hot and moyst. Nor can there be any such com∣pound.

There are no compounded Elements, for the reason before given. Where there is heat, there is neither cold, nor drought, nor moysture. So where there is coldnesse, there is none of all the rest. The same may be said of moysture and drynesse. Every Element is sim∣ple and solitary by it selfe, not mixt in composi∣tion. The possibility which Philosophers talk of, concerning a conjuction of the Elements, is as much as comes to nothing. For no Element of water hath any heat in it. Nor can there be any heat in moysture. Every Element is alone by it self. So also cold cannot of it self indure dri∣ness: It subsisteth pure by it self. And thus much be spoken to be understood of the proper essence of the Elements. All drynesse is a dissolution of cold. As moysture and dryness cannot be mixt; so much lesse can coldnesse and dryness or moy∣sture, or heat and drynesse close or consist to∣gether. For as heat and cold are contrary things, so heat and cold have a contrariety against moyst and dry.

TEXT 5.
Because all things are constituted of the four Elements, therefore to goe about to prove that those (Elements) must necessarily be mixt to∣gether, is very erroneous. For every mixture is a composition. Therefore they cannot be a Mysterie, because they are compounded. Every mysterie is simple, and one onely Element. Now the difference betwixt the elements and com∣pounds is this: An element, and so may a my∣sterie too, can generate something else out of it. A compound can generate nothing, but what is like it selfe; as men beget men. But a myste∣rie doth not produce a mysterie like it selfe, but a contrary thing, as a divertallum. The element of fire is the generatrix of the Stars, Planets, and the whole Firmament, yet neither of them is mede and form'd like this. The element of water made water, which is altogether contrary to the Element of water; for that of it selfe is not so moyst as the element of water.

The very element it selfe of water hath such moysture that will soften stones and hard mettalls. The substantiall water taketh away that excellent vertue of mollifying, that its power is not per∣fect. The element of aire is so dry that it can dry up all waters in a moment. But that force is taken away and broken by the substantiall aire. The element of earth is so cold, that it would bring all things to the ultimate matter, as wa∣ter into Chrystall, and (*) into Duelech, living creatures into marble, trees into gyants. The fundamental of the elements that may be known is this, to understand, that they are of such an excellent and quick activity or efficacy, that no∣thing besides can be found or imagined like them. The things wherein those are, be attracted and assum'd by them, as fate, that may become corporall, yet hath not one whit of vertue with∣out them.

TEXT 6.
That we may more fully understand what an Element is, we must know that an Element is nothing but a soul. Not as though it were of the same essence with a soul, but that it hath something like to it. The difference between the soul of an Element and the eternall soul is this. The soul of the Elements is the life of all crea∣tures. The fire that burneth is not the Element of fire, as we see, but its soul which we cannot see is the Element and life of fire. Now the ele∣ment of fire may be no lesse in a green stick than it is in the fire: But the very life is not alike there as it is in fire. This then is the difference between the soul and the life. If fire live, it bur∣neth: But if it be in the soul, that is, in its Ele∣ment, then it cannot burn. Nor doth it follow, that a cold thing must needs proceed from a cold Element; for oft times it is from a hot one.

And many cold things come from the Element of fire. Whatsoever doth grow, is from the Ele∣ment of fire, but in another form. Whatever is fixt, is from the Element of earth. That which nourisheth, is from the Element of aire. And that which consumeth, is of the Element of wa∣ter. To grow is the property onely of fire. When that faileth or goeth out, there is no in∣crease. Were it not for the Element of earth, there would be no end of growth. Tis that that fixeth, that is, it limiteth the Element of sire. So were it not for the Element of aire, there could be no nourishment. For all things are nourished by the aire onely. Also nothing could be dissolved or consumed, were it not for the Element of water, by which all things are mor∣tifyed and brought to nothing.

TEXT 7.
But though the Elements are thus hid and do altogether exist invisible and insenfible in other things, yet have they power to bring forth their mysteries. Thus the Element of fire sent forth the Firmament; not in respect of the bodies, but in respect of the elementar essence. The Sun hath another body besides what it had from the Element of fire. Yet this is essentially in it with heat. Nor is the heat thereof by motion and ro∣tation, but it is from it selfe. The Sun warm as well as shine if it stood still and did never move at all. Chrystall made the Sun of the element of fire, though this hath no other body but what it had from the Element of fire.

Thence (as I may so speak) are the bodied Elements. The Moon and other Stars also had their beginning from the Element of fire: but onely of a red colour, in which is no heat or burning, but hath onely a kind of deadish lustre cleaving to it. And though various signes in respect of form and shape ap∣pear in heaven; of which we will not now speak: yet such a form is such a form is meant as we have here on earth. And not one onely, but divers, some whereof we know, others we doe not. For when the mysterie of the Element of fire was separated, every thing came forth, such as we now see it. The Stars then are the daugh∣ters of the Element of fire: and heaven is no∣thing but a chaos, that is, a vapour breathing out of the Firmament, but so hot as cannot be exprest. That fervour or burning heat is the cause of lightnings, glooms and appearances. In that region is the pure Element of fire, of which more largely in its place.

TEXT 8.
As the fire brought forth various shapes and essences: in the same manner also did the Ele∣ment of aire produce the like. Though the four Elements differ somewhat in those things that are gendred out of themselves. For every of them gendred some one thing in speciall and pe∣culiar to it selfe. The Firmament is like none of the other three. Fate is from the aire, yet is it not like any of the three rest. Those that belong to the earth are not in the least like any of the other three. So likewise is it with Sea-monsters in relation to other things. Every creature be∣gat both reasonable and unreasonable creatures in it selfe. Heaven, as well as the Element of earth, hath rational creatures in the Firmaments. In like manner the fate of the aire is distinguish∣ed in its signature by reason and bruitishnesse. The same also is true of the earth and water.

Now who is he that can tell us what the truth is which within the four sealed Elements, who are they to whom the true faith and right way of salvation is committed and intrusted, or who a∣lone are they that shall inherit eternity, which we will now passe by? It must needs be, that men live in all four, as if they did but in one Ele∣ment, to wit, the earth. As touching destiny, we are to understand, that its generation out of the Element is manifold, yet without any body and substance, according to the property of the aire (which is not corporeall) and its habitation. Some are corporeall, others cannot be touched, as we know.

TEXT 9.
Most manifest it is, that out of one seed the root sprouteth into many sprigs, then into the stalk, afterwards the boughs shoot out, lastly the flower, fruit and seed put forth. Just so is it in the various procreations out of the four Ele∣ments. All which procreations that are from one Element cleave close to each other, as an hearb groweth from one seed. Though they be not all permiscuously alike to their seed. The creatures which are made of the water, are part∣ly men, partly living creatures, and partly the food of both. One Element clearly discovereth its own signature, want, and sustentation; as also hinteth its course and coming, which may easily be known by the stars, not as though the stars doe guide and govern us, but they keep pace with us, and imitate the inward motion of our body.

Whatever is made in the Element of earth, is also made in the Element of water. For Lorind is the commotion of the change of that Element of water. When this moveth it selfe in the Element of water, yet then is the Element of earth moved too. Lorind is like a comet or blazing star. The monster of the sea may be con∣sidered, as the errour of the Firmament. So that a peculiar world, with its mysterie, to the end of the world, may be found out in the water. They have the same principle with the other Ele∣ments. Their end is no other, but as the rest of the Elements is. The onely difference is of the forms, essence, and natures, that happen to them, with their signatures and Elements. Hence we may find four worlds, according to the four Ele∣ments and primary habitations; but there is but one Eternall, in righteousnesse, equally to be known in all four.

TEXT 10.
From the Element of Earth we may learn very much, that out of it we came. Every like knoweth its like. The knowledge of the other Elements floweth from Philosophy. But this is a thing like (us) issuing from experience, out of which afterward Philosophy groweth up. But as the Element of Earth procreated a signature, so likewise did all the rest. As we have stones, so have the other Elements as many. Indeed those stones are not like ours, but are made after their own proper form. The rest of the Elements have their mineralls too as well as we. The ce∣lestiall Firmament hath mineralls both of flow∣ers and stones, which we may ranck amongst the miracles.

Though here we may easily be decei∣ved, and quickly run our selves aground while we stickle so much to have the natural courses recko∣ned among prodies, and that this or that hue of the Firmament fore-sheweth some singular thing; thus we praesage like Prophets, whereas we should rather conclude that such things come to passe according to the naturall course of the Firmament. But if any such thing should at any time so f•ll out, we should believe, that such was our course and state. Mean while if any thing of the Elements be faulty, that same will enfeeble the rest. For all things should run in a perfect and uninterrupted course. And though the o∣ther three Elements serve to nourish us; yet are they ready to serve the Firmament, and the aire, and the water too, and those things that are in them. One thing is nourished by another, as many trees in an orchard. And we may take notice of the slips and failings of the Firmament, as well as the Firmament doth observe our de∣fects. The same may be said of all the rest.

TEXT 11.
It is silly and vaine Philosophy to place all happinesse and eternity in our Element of earth. A foolish opinion it is, to boast that we onely of all creatures are the most noble. There are more worlds than one, nor are there none be∣sides us in our own. But this ignorance is much more capitall, that we know not those men who are of the same Element with us, as the Noctur∣nales, Gnomes, &c. Who though they live not in the clear glory of heaven, nor have any light of the Firmament, but hate what we love, and love what we hate, and though they are not like us in form, essence, or sustentation; yet is there no cause of wonder: For they were made such in the great Mystery. We are not all that were made, there are many more, whom we know not of.

Therefore we must conclude, that there were more bodies than onely one simple body shut up in the great Mystery, though in generall there was but eternall and mortall there. But in what various shapes and sorts they brought forth, no man can tell. This doubt will be wholly removed when the eternity of all those things shall meet together. Then certainly many un∣known things shall be fully found out and made known many wayes, not onely of those things which have the eternall in themselves, but also of those things which have sustain'd and nourished that eternall. There is a twofold eternall: One of the kingdome and domination; the other of ornament and honour. That flowers should not be eternall is clean contrary to Philosophy; which though they wither and perish, yet at last they shall appear in the generall meeting toge∣ther of all things. There is nothing created out of the great Mysterie but shall have an image without the Firmament.

TEXT 12.
There ought to be neither more nor lesse than four mothers of all things, as all procreati∣ons shew. Not that the great Mysterie, whereof we now treat, can be found out by way of uni∣versal demonstration what manner of thing it is, according to its properties in the beginning: But the great Mysterie is rather known and un∣derstood by the last mysteries and by the pro∣creations which did spring and proceed out of the first. Tis not the beginning, but the end that maketh a man a Master and Philosopher. The knowledge of a thing according to its perfect na∣ture is found out onely in the end of its being.

Possibly there might have been more Elements made than now there be. But in the utmost knowledge of all things there are but four to be found. And though we may suppose that it had been easie for God, who created but four, to have made them many more; yet when we see that all mortall things consist but of four onely, we may conclude that more than these could not well stand together. And it is most likely that when the said four Elements perish, that then o∣thers shall arise according to every essence un∣like the former: or that after the destruction of the creatures already made, there shall be a new great mysterie, the knowledge whereof will be greater and better than of the former. But this we lay not here as a fundamentall, yet he that would understand the beginning of the world must of necessity consider that it had its rise out of the Elements: and as there are four Ele∣ments so there are four worlds, and in every one a peculiar kind, taught how to subsist in their necessities.

TEXT 13.
But though all things subsist in the said four Elements: we doe not mean that the four Ele∣ments are in althings, or that the four Elements dwell in all. The reason is, because the world which is seperated and procreated of the element of fire hath no need of ayr, water, or earth. So the world of ayre needeth none of the other three. Which is true also of the earth and wa∣ter. Concerning the elements, we teach not that the world cannot be preserved without the four Elements: but rather that every thing is preser∣ved by that one element from whence it sprang.

And though I deny not, but that the firmament doth nourish the world by its elementary virtues which doe wholly descend fiery on the earth: yet that nourishment is not necessary. Nor will the world perish of it selfe, for it hath sufficient to sustaine it selfe, as the other world maintai∣neth it selfe without the help of the earth. As for example. The waters earth contributeth nothing to its proper essence; nor the earths water to it. So is it with the aire. But tis not sufficient that every world doth solitarily or of it selfe subsist in its Element; but rather that the light from heaven is as a kind of extract of the four Elements, most exellent in a full and perfect propriety. But let none think that the Sun or Planets did receive their lustre or motion from the Element of fire, but rather from the Mysterie.

The brightnesse of the Firmament that doth irradiat the world, did not flow from the Element of fire, but from the mysterie. The earth bringeth Trone, the water Ture, the aire Samies: These proceed not from the Element, but from the Mysterie, yet are in the Element. Thus the four worlds that came out of the My∣steries doe agree to help each other, to nourish and sustain one another: Not from the nature of Elements, for they themselves are Elements.

TEXT 14.
It is not from the Elements that man doth live, see, hear, &c. but from the mysteries, or rather from the monarchie; And so all things else. The Elementary thing is but an Inne and a repast. Know also that whatsoever is eternall cometh from the Mysterie, and is the same thing. Doggs die, but their mysterie doth not: Man dyeth, but his mysterie surviveth, and much more his soul whereby he is by so many degrees more excellent then a dog; The same may be said of all things that grow. Hence is that mi∣stake, that all creatures that ever were shall not appear essentially as they doe now, but mysti∣cally in the last great new mystery. We say not that the mysterie is an essence like that which is immortall, but that it is perfectly a mysterie.

The Element of fire hath a mystery in it, from which the other three have their light, lustre, influence, growth, and not from the Element. Those mysteries also may subsist without an Ele∣ment, as an Element may without a mysterie. Observe further, that the Element of aire hath a mysterie in it, by which all the other three, and it selfe too, are nourished; Not Elementa∣rily of it selfe, but mystically by the Element. The Element of Earth hath in it a mystery of mansion and fixation, by vertue whereof the other continue and increase, that nothing perish. The Element of water hath a mysterie of susten∣tation for all the rest, and preserveth all that is in them from destruction. In this respect there is difference between an Element and a mystery: One is mortall and corruptible from the Ele∣ments; the other is durable in the last great mysterie, wherein all things shall be renewed, but nothing made that was not before.

TEXT 15.
We conclude then that all the Elements can∣not be joyn'd together; but that they be soli∣tarily and unmixedly altogether either aiery, or fiery, or earthy, or watry. We have also dis∣patch'd this, that every Element maintaineth it selfe, and that which doth come from it, as its own world. Therefore a medicine of the Ele∣ment water will doe no good to those things that are of the Element of earth, or of any other Element, but onely to the Nymphs, Syrenes, and such like. So a medicine of the earth will not help the other three worlds, but onely the living creatures of its own world.

And so of the aire: There are diseases, Physitians, skilfull, and unskilfull, in the aire, which have their pecu∣liar motion there, as in their own world. The same may be said of fire. Now if it so chance that at any time the Nymphs couple with earthy things and beget children, that is to be imputed to the faculty or power of ravishment. Aiery things, as the Melosines, may ravish earthy things. The Trifertes are snacht out of the fire by earthy things. If then those three forraigne worlds plant men in our world, as we have said, they are to be known in their whole essence as Gods in respect of us, by reason of that huge di∣stance and very strange essence which they have.

But on the other hand, if any of us be caught a∣way by them, there is a contrary rape from us to them. Thus one Element hath no need of ano∣ther: one is but the cabinet or conceptacle of the other. As water and earth seperate from each other: so aire and fire have their peculiar lotts, without any other contiguity, but like walls, and according to the inclination of the mysteries out of all the four.

TEXT 16.
But if there shall be any such meeting or conjunction, whereby althings return into their former essence: then that will be a mystery, according to the aspect and face of the Ele∣ment.

For there no bodily thing by generati∣on can appeare, but the appearance and presen∣taneous exhibition shall fill that place wherein all creatures were contained, and so every one shall know those things that were made either before or after him, as if he had seen them be∣fore with his eyes, yet neverthelesse here the sense of the last greate mystery is hidden. Nor shall that be known by nature, but by the know∣ledge of the causes of the last seperation of the Elements and all the creatures, when every one shall give an account of his death: this is the case of the mortall, and of the living, and of that which endureth to the end.

There will be the only Judge that hath eternall power, and who hath been the alone Judge in all ages. This is the cause of all Religions and the originall of religious men worship the Gods: all which custome is false and erroneous. For there was never any other but one God, who is the eter∣nall Judge. It is too blasphemous foolishness to worship a mortall, frayle, perishing rotten crea∣ture instead of the authour of all things, and ru∣ler of eternity. Whatsoever is mortall hath no power to rule and reign. There is then but one only way and Religion, and it is madnesse to af∣firme more.

TEXT 17.

When all creatures thus returne their prede∣stinations, then there will be a mystery. Prede∣stinanion is the last matter, which will be with∣out an Element, and without a present essence• but the things that shall then abide will be more temperate and uncorrupt. This must not be un∣derstood of the spirit, but of nature, with this e∣vidence, that something eternall cometh in the room of that which is mortall. For if insen∣sible plant perish, its place is supplyed by that which is eternal. Nor is there any one frail or mortall thing in all the world which doth not substitute something that is eternall in its place.

Nothing is empty or vaine, no corruptible thing was created without a succession of that which is eternall. When all creatures come to an end, then those things that are eternall shall meet and come together, not only as nourish∣ments, but rather to the office or chiefe rule of nature both in the mortall and eternall. Thus the eternall is a sign or token of the dissolution of nature, and not the beginning or principle of things created; it is in all things which no na∣ture is destitute of. And though the Fatalls also, as the Melosines and Nymphs shall leave the e∣ternall behind them; yet wee shall say nothing of their corruptions at this time.

As there are four worlds. so we must know that there is a manifold putrefaction. There is an earthy, there is an airy, there is a fiery, and a watry pu∣trefaction. Every thing, and what was created with it, together with the eternall that remai∣neth, is brought and turned to destruction. Yet those four putrefactions shall bring back their eternall into one similitude with renown and glory, not with its works, but with its essence.

A solitary habitation is a kind of eternity, but a∣bounding in many seperations or distinctions.

TEXT 18.
We are come now to speak of the EVES∣TRUM, which according to its essence is ei∣ther mortall or immortall. The Evester is a thing like a shadow on the wall. The shadow riseth and waxeth greater as the body doth, and continueth with it even unto its last matter. The Evestrum takes its beginging at the first genera∣tion of every. Things animate and inanimate, sensible and insensible, and whatsoever casteth a shadow, all of them have their Evester. TRA∣RAMES is the shadow of an invisible essence. It springeth up with the reason and imagination of intelligent and bruite creatures. To discourse rightly or Philosophically of the Evestrum and Trarames requireth the highest wisdome. The Evester maketh to Prophesie.

Trarames giveth sharpnesse of wit. To fore-tell what shall be∣fall a man, beast, tree, &c. is by the shadowy Evester; but the reason why it should be so, is from the Trarame. Some Evesters have a begin∣ning, some have not. Such as have a beginning may be dissolved, with the surviving eternall. That which is without beginning hath power in the understanding to whet or provoke that which hath a begining towards the Traramium. The mortall Evester knoweth the eternall. This knowledge is the mother of a Prophet. The ground of every understanding is extracted and cull'd out of the Evester, as it were by the light of nature. A Prophet therefore doth Evestrate, that is, he doth Prophesie from the Evester. But if a spirit Prophesie, it doth so without the light of nature. And therefore may deceive us, being full of guile & doubtful, as well as prove certain and true. Thus Trarames also would be divided in the shadow of reason.

TEXT 19.
Again, when all things shall be dissolv'd then Evester and Trarames too shall come to an end, yet not without some reliques of eternity. The Evester is no otherwise but as it were the eternal of the firmament in the four worlds. The Fir∣mament is fourfold, divided into four perfect essences, according to the four worlds, every world perfectly respecting its own creature, be∣ing just such another thing as it selfe is; one creature out of the firmament in the earth, one in the water, aire, fire.

The firmament that is in the Evester is dispersed: those be not Stars which we see, they are the firmaments of the Nymphs, which are not Stars, nor have any use of Stars, but have their peculiar and proper fir∣mament, as the Fates they have a fiery one, every one hath an heaven, earth, mansion, habitation, firmament, Stars, Planets, and other such like, which are not in the least one like ano∣nother; As water and fire, substance and that which cannot be felt, visible and invisible are to each other, so are those things.

In these the Evester is divided in the fatalls, and its shadow stayeth behind the essence after the dissolution; and the Evester when the fire is out cleaveth to the fiery man, as another to the watry, and so to the earthy. This Evester is that which decei∣veth and maketh the world mad, cunningly co∣vering it selfe from one world to another, shew∣ing visions, flashes, signes, forms and shapes. Hence ariseth the Evester of comets, the Evester of impressions, the Evester of miracles. But these three Evesters are Prophesying Evesters, or shady Everters. The high and noble mind is with the Prophetick and Umbratick Evesters.

TEXT 20.
The Prophetick Evester is first necessary to be known. For the great Turban, which presa∣geth all things that are in the four worlds, is of the same kind of essence. Whatsoever shall fall out monstrously, or happen contrary to nature, or contrary to life and common expectation, is known by the Prophetick Evester, which over∣shadoweth it selfe, and is taken out of the great Turban. A Prophet must of necessity know the great Turban.

It is united to reason, and hard to be found out. But tis possible for man to know the great turban, even to its utmost resolution. From this it was that all the Prophets spake. For in it are all the signes of the world. Out of it are all Evesters begotten: by it the comets, those prodigious Stars, which are besides the u∣suall course of heaven, are shadowed. All im∣pressions have their originall from the Turban, not from the Firmament or Stars. When any strange and uncouth thing is at hand, there are fore-runners and harbingers sent forth, by whom the evill that shall befall a people is presag'd to them.

And those presagings are not from nature, but from the Propheticall Evester. All pestilen∣ces, all wars, all seditions, have their presages from the turban. He that knoweth the Evester is a Prophet, and can tell things to come. The most high over all doth not discourse with mor∣talls, nor doth he send his Angells to them from his throne and dwelling place to declare such things; but those things are fore-known and understood from the great Turban, which ma∣ny Pagans and Jewes, darkened in the true sence and understanding, have worshipped as a God.

TEXT 21.
Sith that the shadowed Evester beginneth and springeth up with every creature: we must know, that the fortune and life of that thing where the Evester is may be prognosticated by it. For example. When a child is born, at the same time the Evester is born with him, continu∣ally manifest in him, that it presageth from the cradle to the very hour of death, and can shew what will become of that infant. So when one is ready to die, death seizeth not on him till the Evester hath first past sentence, either by blow, bruise, or fall, or some such other kind of exam∣ple; by which if a man perceive the Evester, he may see a signe of his approaching death.

The Evester is united to the eternall. For a mans Evester remaineth in the earth after his death, and hinteth in its kind whether the man be in blisse or misery. Nor ought we to say that it is the spirit or soul of a man, as simple people speak, or that it is the dead man that walketh; But it is the dead mans Evester, which depart∣eth not hence till the last minute when all things shall come together. This Evester worketh strange things.

Holy men wrought miracles by their Evester onely. As the Sun by his shining gives forth his heat, nature and essence; so is it with the divining and Propheticall Evesters in us, to which we should give credit. These rule and moderate sleep, fond dreams, prefigurations of things to come, the natures of things, reason, concupiscences and thoughts.

TEXT 22.
Whereas things to come may thus be known before in the Elements, by that wherein the Evesters dwell; some Evesters will be in the water, some in looking glasses, some in crystalls, some in polished muskles; some will be known by the commotions of waters, some by songs and by the mind: For all these can (as I speak) Evestrate. The most great and blessed God hath a mysteriall Evester, in which his essence and property is beheld.

Every good, and every inlightned thing is known by the mysterious Evester. On the contrary, the damned hath his Evester in the world, by which the evill is known, and all whatsoever violateth and break∣eth the law of nature. Although those two may Evestrate, yet doe they nothing belong to our life. For we shall not know our selves but by our own Evester. Every thing hath an Eve∣ster; all which likewise are Prophets, either reasonable or unreasonable, sensible or insensi∣ble.

The Evester is a spirit, which teacheth Astronomy. Not that it is learned by nativities and prognostications from the Stars; but its esse (as I may so say) is from the Evesters; its Ens (or being) is in these, as an image in a glass, or as á shade in water or the earth. As growing things are increased and diminished, just so it is with the Stars. Not that their course is such of their own nature, and that moyst and cold rise out of the earth; but onely because the essence of the earth is such. It is shadowed in heaven but by parts, yet as an Evester, but not as a power.

TEXT 23.
Such kind of Evesters also will be corrupted, yet shall they not perish without something e∣ternall. Nor shall the Evesters themselves be so much regarded, for they shall fully and wholly dwell with or in those things to whom they be∣long. Hence let every man now advise with him∣selfe, that above all things he admonish and learn to know himselfe. The nature and number of the Evesters is infinite.

These lead men about in their sleep, fore-shew good and evill, search out the thoughts, perform work and do business without bodily motion. So wonderfull a thing is the Evester, the mother of all things in the Prophets, Astronomers, and Physitians. If the understanding come not from the Evester, there can be no knowledge of nature. As theft poyn∣teth to the gallowes, and the clouds to rain, and urine to the disease, so the Evester sheweth all things without exception, From it the Sybills and Prophets spake, but as it were drowsily and dreamingly.

After this manner are the Evesters in the four worlds, one being alwayes a presage to another, communicateth an image and a mi∣racle: which by there disolution and regenera∣tion will be much more to be admired. Nor shall we forbeare to say, that the Evester is an Eternall relict, the support of religions, and the operation of the Celestialls. Nothing but felici∣ty, blessednesse, the cheifest good and the last judgment move and stir us up to seek and search more narrowly and exactly after the difference between those two, (things or Evesters) that is, between the true and false: which is to be con∣sidered and known, not spiritually, but natu∣rally.

THE THIRD BOOK.

TEXT 1. EVery thing that hath a Being must nf necessity have a bo∣dy. The manner and reason thereof is, that we may know it is like a smoakie spirit that hath neither substance, nor bodie, nor can be felt. And though it be neither of these; yet both bodyes and substances may proceed out of it. Thus may we conceive of fu∣ming Arsnicke, that after the generation of a body there is no more of the fume of the spirit to be seen, no more then if all were turned into a body. Which yet is not so: for it still remai∣neth most subtle in that place of generation.

And so both the visible & invisible are brought forth together by seperation. After this way and manner all things are propagated. Wood hath still a surviving spirit from which it is sepe∣rated. So have stones, and all things else, none excepted. For their Essence still remaineth just as it was seperated from them. Man likewise is nothing but a relique and the remainder of smoak seperated. But yet note that he was a kind of spirit before. Of this drosse was man made, and is a thing most subtill in spirit.

Yea, he is that very spirit, that is, a discovery or sign of a twofold Eternall; one of Caleruthum, the other of Meritorium. Caleruth is a note or dis∣covery in the first Eternall. This seeketh or desi∣reth the other, that is, God. The cause therof is naturall, because all things affect and contend for that out of which they came, and desire those natures that are nearest to them. What∣soever the Creator did give or use when he made a thing, that very same thing also doth the thing created earnestly desire and presse after.

Yet we must know, that the creature doth not desire his Creator by nature or naturall instinct, but rather seeks after that out of which it came. Thus mans body doth not desire God, but the matter out of which it was separated; for it was not taken out of God. And that matter is the life and habitation wherein the eternall merito∣rium dwelleth: thus every thing returneth to its own essence.

TEXT 2.
Now seeing every thing is greedily desirous of its originall, viz. of the mystery out of which it proceeded: we are further to consider, that that thing is everlasting life; and that which cometh from thence is mortall. Neverthelesse in the mortall there abideth that which is eter∣nal, to wit, the soul, as may elsewhere be learned.

And though corruptible things must return to their former state, it is because the durable things may be knit together, and so there may a colle∣ction and union of things be made. The form and substance of things both perishing and perma∣nent is from the spirit of smoke, just as hail or lightning is from the cloud, which things have a body; but that matter out of which they came is invisible. We must conclude that all things proceed from the invisi•ly, but without any hurt or damage to it; and that matter hath power alwayes to renew the same thing againe. Hence it is, that the whole world passeth away like a ship, and returneth againe to the same matter of the spirit of smoke, and gendreth and nourish∣eth without any tangible essence.

In this respect the first may be brought forth the second time. Hereby also we know there was no creature be∣gotten, but made and procreated. For so the chiefest good ordained in the begining, that every thing should fo proceed out of the invisible, and be made bodily; and then be separated againe from the body, and so become invisible again: then all things are coupled and united again, and brought back to thè first matter.

And though they are so united, yet is there some difference and diversity among them. One receives enter∣tainment from another, one gives entertainment to another. That (first matter) is the habitation of all things, both sensible and insensible must all return to that place and condition; whether •ationall or irrationall, nothing can escape this change, but shall certainly repaire and hasten to its dwelling whence it came.

TEXT 3.
Every body or tangible substance is nothing but a curdled fume. Whence we may conclude that there is a manifold coagulation. One of wood, another of stones, a third of mettalls. But the body is nothing but a fume, smoking out of the matter or matrix in which it is. So that which groweth out of the earth is a Fume rising out of the moysture of Mercury, which is various, and sendeth forth severall fumes for hearbs, trees, and other such like.

Which fume when it breaks forth of its first (matter, essence or originall) or as soon as it doth first breath out of the matrix and touch or stop the outward aire, is presently curdled. This fume then doth constantly and continually evaporate. So long as that appulse keeps warme, so long a thing will grow; when the boyling ceaseth there is no more steam: And so the curdling and increase comes to an end. Wood is the smoke of Derses.

Therein lyeth the specifick (matter) of which is made. Nor is it made of that fume onely, but it may be made of some other dersick matter. In like manner Leffas is the seething matter from whose fume all hearbs doe spring. Onely Leffa and nothing else is the sole predestination of hearbs. God is much more wonderfull in spe∣cificks than in all other natures. Stannar is the mother of mettals▪ which ministreth the first matter to mettall by its stream. Mettalls are nothing but thickned smoke from Stannar.

Enur is the smoke of stones. Briefly, whatso∣ever hath a body is nothing but curdled smoke, wherein a particular predestination lyeth hid. And all things shall at last vanish like smoke. For that specifick which doth coagulate hath power but for a certaine appointed time. The same must be understood of the coagulation. For all bodies shall passe away and vanish into nothing but smoke, they shall all end in a fume. This is the end of things corporeall both living and dead.

TEXT 4.
Man is a coagulated fume. The coagulation of the spermatick matter is made of nothing but the seething vapours and spermatick members of the body. This shall be resolv'd againe into the like vapour, that the end may be as the begin∣ning was. We see nothing in our own selves but thickned smoke made up into a man by humane predestination. All that we take and eat is but a thickned fume from the humors or moysture.

What we eat is consumed by the life, upon this score, that the coagulation might melt and be dissolv'd again, as the Sun thaweth the ice, that it may passe into the aire like smoke. Life wast∣eth all things. It is a spirit that consumeth all substances and bodily things. Take notice here of the separation of the digested mysterie: If every thing returne to its first state whence it came, then that which we eate will be consumed together with our life.

This is meant of those things that are not changed. For transmutation cannot be beaten back or hindered. Life is the cause of all transmutation. So then transmuta∣tion is altered into fragility of body, but is sepa∣rated againe from the body. When it putrifieth transmutation hath no more force, the mystery of that which is separated follows in putrefacti∣on. All the properties which man hath in him of hearbs and other things are separated one from another, every thing packing to its own essence. This separation is like that when ten or twelve things are mixt together, and then sepa∣rated againe, that so every one may receive its peculiar essence. Thus oft eating is nothing but a dissolution of bodies.

Whence the matter of bodies is separated by vomits and purges, that it becomes nothing but a stincking fume, mixed with something that is good. Nature onely af∣fecteth that which is subtill or pure, the grosse it rejecteth. The life dissolveth stones, mettalls, the earth, and all things; they have no other separation from the body but by the life.

TEXT 5.
Again, we are as well to understand how eve∣ry thing receiveth its essence. This cannot more fitly be compared to any thing than to fire, which we strike out of a hard flint, flaming and burning contrary to all naturall knowledge. As that hidden fire breaks forth, and burneth; in the same manner and form is the essence brought into its nature. Here consider, that in the beginning there was but one thing, without any inclination and form, from which afterwards all things came forth.

That rise or originall was no other but as a temperate colour, suppose pur∣ple, having no inclination in it to any other co∣lour, but plainly to be seen in its just tempera∣ture. Yet in it are all colours. The red, green, azure, yellow, white, black colour cannot be se∣parated from it. And every one of these colours have many dark colours come from them, yet every one throughly and rightly tinctured by it selfe. And though various and contrary colours lie hid in them, yet all are hid under one.

After the same manner every thing had its essence in the great mystery, which afterward the supream workmaster separated. Chrystall will strike fire, not from a fiery nature, but from solidity and hardnesse. This also hath the other Elements in it, not essentially, but materially, viz. the burning fire, the breathing aire, the moystning water, the black and dry earth. Besides all these it hath all colours (but hidden in it) in the mix∣ture of their qualities, as fire in steel, which dis∣covereth it selfe neither by burning, nor shining, nor casting any colour. In this respect all co∣lours and all the Elements are in every thing. If any be desirous to know how allthings should thus come and penetrate into all things, he must believe that all this came to passe and was exact∣ly and accurately ordered by that onely one who is the former and Architect of all things.

TEXT 6.
Although nature, as we have said, be invisibly in bodies and substances; that invisibility comes to a visibility by means of those bodies. As is the essence of every, so is it visibly seen in ver∣tues and colours. Invisible bodies have no other, but this kind of bodily consideration. Therefore observe, that invisible things have all the Ele∣ments in them, and do operate in every Element.

They can send the fire and vertue of their Ele∣ment out of themselves; they can send forth aire, as a man doth his breath; also water, as a man doth urine; they have the nature of earth too, and came from the earth. Take it thus, the liquor or moysture of the earth doth boyle day∣ly, and sendeth an high that subtill spirit which it had out of it selfe. Hereby invisible things and the Firmament it selfe are nourished, which without a vapour cannot be. Things incorpo∣reall can no more live without meat and drink than corporeall things.

Therefore stones grow out of the earth, but from a spirit like their own nature. Every stone draweth its own spirit to it selfe. From such like proceed Ghosts and fiery Dragons, and many more. If then invisible things as well as visible be conversant in their essence, it is from the nature of the great myste∣ry, as wood is set on fire by a candle or taper, which loseth or wasteth nothing thereby. And though it be not corporeall, yet it must have that which is corporeall to preserve it selfe alive, to wit, wood.

Likewise all invisible things must be sustain'd, nourished and increased by something visible. With which also at last they shall perish and come to an end all alike: yet neverthelesse still keeping their operation and activity in them, without losse or damage of other things; except there be an effusion of those corporeall and visible things. Although that be done by the invisible, and found out or known in the visible, &c.

The rest (for doubtlesse the Author wrote more) are not to be found.

---

READER,
WHat I have done in the Version of these two singularly emi∣nent men, Paracelsus and Crollius, hath been rather as a Translator than an Interpre∣ter, that the Authors sence more than mine might be searched out. Although the tran∣slation be not so elegant and significant as the originall, yet (if my judgement faile not) the matter is preserved intire and sound. In both Tracts thou wilt meet with some uncouth and unusuall words which for thy better understanding (who art not ac∣quainted with such language) I have here alphabetically explain'd, as followeth.

A

ADECH, is our inward and invi∣sible man, which first shapeth those things in the mind that after∣ward are done with the hands.
Arcana, secrets or mysteries. Arca∣num, a secret; or (accordi•g to Parac.) the hidden incorporeall vertue in na∣turall things.
Archaltes, the prop or p••lars of the earth.
Archeus, the chiefe, exal••d, invisi∣ble spirit: the occult virtue, artificer, Physitian of nature in every one.
Astra, Stars; also the force and vir∣tue of things by preparations.
Bisemutum, the palest or worst sort of lead; it is Tin-glasse.

C

Cabala, that most secret knowledge, which the Hebrew Rabbins say was given by God with the Law of Moses.
Caleruth, a note or signe of the desire, when a thing tendeth to its first mat∣ter and would returne whence it came.
Cobaltum, a stone whereof matter is made behoofull to Medicine. It is a Minerall.

D

Derses, a secret vapour of the earth whence wood groweth. Diameae, spirits living among stones and rocks. Divert•ilum, the generation that is from the Elements. ...Dramae. Duelech, a kind of tartar in mans bo∣dy, a spongy stone very precious. Durdales, spirits that have bodies and live among trees.

E

Enur, the occult vapour of water from which stones are bred. Evestrum, is that perpetuall thing of the Firmament in the Elemementa∣ry world; it is taken for a Propheti∣call spirit foretelling things to come by precedent signes and tokens: to Evestrate is to speak by that spirit.

F

Flagae, spirits that know the secret and hidden things of men.

G

Gabalum, Gebalum, a thing repair'd, restor'd, or curdled.
Gabalis homo, such a man.
Gamahaea, is when a living thing is affected or wrought upon by its figure, as when a Pigeon is cast dead from the top of the house onely by thrusting a pin through the picture of it on paper.
Gnomes, Gnomi, are little men, dwarfs, or rather spirits with bodies living under the earth, Pigmies scarce halfe a foot high.
...Gonetick.

H

Hilech; astrum medicinae, or the spi∣rit hid in medicine.

I

Iliaster, the first matter of all things, consisting of salt, sulphur, and mercury: generally it is taken for the occult vir∣tue of nature, by which all things in∣crease, grow, multiply and are nourish∣ed. Vid. Lex. Chym.

L

Leffa, Leffas, is the juyce of the earth newly drawn into the root of the vegetables, by which they grow.
Lemores, Lemures, are the spirits of the element of water, not the shapes and ghosts of dead men, as the heathen imagined.
Limboan, alias Lymbus, is the first matter or seed of the world, or all things in it.
Lorind, is the moving of the waters, with a musicall noyse, and is a signe of some change at hand.

M

Marcasita, the raw or unripe mat∣ter of mettalls.
...Mechili.
Melosinae, despairing women, now living in a phanstaticall bruitish body, nourished by the Elements, into which at last they shall be changed, unles they chance to marry with a man. Vid. Lex. Chym.
...Montans.

N

...Nesder.
Neuferani, spirits living in the aire.

P

Penates, spirits of heaven and the element of sire.
Pyrotechney, the Art of preparing or working things by fire.

R

Relollaceus, Relolleum is the vertue from the complexion; there is a three fold Relolleum, of which see Lexicon Chymicum.

S

...Samies.
Spagyrick. that separateth the false from the true, the impure from the pure.
Stannar, is the mother of mettalls, a secret fume of which mettals aremade.
Sylphs, are pigmies or dwarfs.
Sylvesters, airy men, airy spirits li∣ving in woods and groves.
Syrenes, sea-monsters, bred of the Nymphs.

T

Talcum, a bright, clear matter, of which oyle of Talk is made, there are four sorts of Talck of which see Lex. Chym.
Trarames, the actions of the spirits and ghosts of dead men, heard but not seen.
Tronum, caelestiall dew made of the aire.
Truphat, the occult vertue of mine∣ralls, preferring every mettall.
...Tura.
Turban, an innumerable multitude of Stars in the firmament of heaven; also a presage from all things which the fourfold inferiour world of the elements containeth.

V

Ʋmbratiles, bodies once rotted and after made visible againe by the Stars by a magicall vertue.
Ʋndenae, airy men and earthly spi∣rits.

W

...Woarchadumie.

Z

Zonnets, fantasticall bodies of the Gnomes.
Zundell, somes, in English, tinder.

FINIS.

---

Three Books of Philosophy written to the Athenians

By Philippus Theophrastus Bombast of Hohenheim Called Paracelsus

Edited and annotated by Arthur Edward Waite