Part 8

A TREATISE OF SVLPHVR:

_The Preface._

COURTEOUS READER,

Seeing I might not write more cleerly, then other ancient Philosophers have wrote; haply thou mayst not bee satisfied with my writings: especially since thou hast so many other bookes of Philosophers already in thy hands: but beleeve me, neither have I any need to write books, because I seek neither profit, nor vain glory by them; therefore I doe not publish who I am. Those things which I have now publisht for thy profit, and advantage, seem to mee to be more then enough; I purpose that other things, which remain, shall bee referred to the book of Harmony, where I have largely treated of naturall things: yet by the perswasion of some friends I must needs also write this Treatise of Sulphur; in which whether it be needfull to adde any thing to what is written before, I know not. Yea, neither shall this satisfie thee, if the writings of so many Philosophers cannot satisfie thee: And especially, if the daily operation of Nature bee not a sufficient example, no other examples shall doe thee good. For if thou wouldst consider with a mature judgement, how Nature works, thou wouldst not have need of so many volumes of Philosophers: because in my judgement it is better to learn of Nature the Mistris, then of her scholars. Thou hast enough in the Preface of the book of the Twelve Treatises, as also in the First Treatise it self, because in this Art there be so many, and so great books to bee found, that they rather hinder, then help those that are studious of this Art: and so indeed it seems to be, because the Writings of Philosophers are out of that little Schedule of _Hermes_ grown up unto so great, and erroneous a Labyrinth, and daily doe decline into obscurity: And this I beleeve is done only by envious Philosophers, when as the ignorant doe not well know what ought to be added, or left out, if haply the Authours hand cannot well be read. If in any Science, or Art it doth much help, or hurt to have one word lacking, or added, then much more in this: As for example: It is written in one place: _Then mix these waters together_, another addes _Not_, hee indeed added but a little, and yet by this he turned the whole Chapter quite contrary: yet let the diligent Student know, that a Bee doth gather honey out of poisonous hearbs. But if he judgeth what hee reads, according to the possibility of Nature, hee will easily get beyond all the Sophistry of Philosophers: yet let him not give over reading, because one booke explaines another. And by this meanes I understood that the bookes of _Geber_ the Philosopher (and who could know it, but they that read other Authours?) are so wonderfully enchanted, that they cannot possibly be understood, unlesse they be read over a thousand times, and this also by a witty Reader; fooles must bee utterly excluded from reading of them. There bee indeed many that undertake to interpret him as they doe other Authors; but I see their explication is more difficult then the text: My advice is, that thou dost persist in the text, and whatsoever thou readest apply to the possibility of Nature; and in the first place enquire diligently what Nature is. All indeed write, that shee is a thing of small account, easy, common; and indeed it is true, but it should have been added, that shee is so unto wise men. The wise man knows her to be amongst dung, and the ignorant man doth not beleeve her to bee in gold. And all these men, which have made such hard bookes, if they were now ignorant of the Art, but must find it out of such bookes (which books indeed are very true) would with more difficulty find it out, then men, that in these days search into the art, doe. I will not commend mine owne Writings, hee shall judge of them that shall apply them to the possibility, and course of Nature; and if by my Writings, Counsell, Examples, hee shall not know the operation of Nature, and her ministring vitall spirits constringing the aire, as also the subject of the first matter, hee will scarce understand them by _Raimundus Lullius_. It is a hard thing to beleeve that spirits have such a power and force in the belly of the wind. This Wood I also am constrained to goe through, and also I have helped to multiply it, yet in such a manner as my plants shall be signes, a light, and guides to the true Sons of Art, and Students in this sacred Science, that are willing to goe through this Wood; for my plants are as it were corporeall. Those times are now past, when fidelity amongst friends flourished, and this Art was communicated by word of mouth; but now it is not obtained but by the inspiration of the most high God alone. Therefore let not him that searcheth diligently, and fears God despaire. If he seeks after it, hee shall find it. Because it is more easily obtained from God, then from man: for hee is a God of infinite compassion, and knowes not how to forsake him that puts his trust in him; with him there is no respect of persons; the contrite and humble heart hee will not despise, and hee hath taken compassion upon mee, the most unworthy of his creatures; whose power, goodness, unspeakable compassion which he hath vouchsafed to shew to mee, I am not able to expresse: but if I am able to give no better thankes, yet I shall not cease with my pen to set forth his praise for ever. Bee of good courage therefore, Courteous Reader, and hee will also not deny this favour to thee, if thou puttest thy whole trust in him, worship him, and call upon him, hee will open to thee the gate of Nature; then thou shalt see how most plainly Nature works. Know for certain that Nature is most plain, and simple, and delights in nothing so much as in plainnesse; and beleeve mee, whatsoever in Nature is more noble, by so much also the more easy, and plain it is, because all truth is plain, and simple: God the most High Creator of all things put nothing that is hard, or difficult in Nature. If thou wilt therefore imitate Nature, let mee perswade thee to abide in the simple way of Nature; and thou shalt find all good things. But if neither my writings, nor advise pleaseth thee, then go to other authors. Wherefore I write not great Volumes that thou maist not lay out too much money, or time upon them, but maist read them over quickly, and bee at the more leisure to have recourse to other authors: and cease not to seek, for to him that knocks, it shall bee opened. Now those times are coming, in which many secrets of Nature shall bee revealed. Now that fourth Monarchy of the North is about to begin: Now the times are at hand; the Mother of Sciences will come: greater things shall bee discovered then hath been done in these three last past Monarchies. Because this Monarchy (as the Ancients have foretold) God will plant by one of his Princes, being enriched with all manner of vertues, whom haply times have already brought forth. For wee have in this Northerne part a most wise Prince, and most warlike, whom none of the Monarchs doth goe beyond in victories, or excell in humanity, and piety. In this Northerne Monarchy God the maker of all things, will without doubt bring to light greater secrets in Nature, then in those times, when Pagan, and Tyrant Princes reigned. But the Philosophers reckon these Monarchies, not according to the powerfulnesse of them, but according to the corners of the world: the first was Easterne, the next Southerne; this which they now possesse is Westerne: the last which they expect in this Northerne part is Northerne: but of these further in my booke of Harmony. In this Northern Monarchy, where the attractive pole is (as the _Psalmist_ speaks) Mercy and Truth are met together; Peace, and Justice shall kisse each other; Truth shall rise out of the earth, and Justice shall looke from heaven. One sheepfold, and one Shepheard. Many Arts without envy: All which I doe earnestly expect. Doe thou also, Courteous Reader, call upon, love, feare God, read over my Writings diligently, and then thou maist foretell to thy selfe good things. And if thou shalt, through the favour of God, and the help of Nature (whom thou must imitate) arrive to the desired haven of this Monarchie; then thou shalt see, and say that all things that I have said to thee, are good, and true.

_Farewell._

OF SVLPHVR: _The second Principle._

Sulphur is not the last amongst the Principles, because it is a part of the Metall; yea and the principall part of the Philosophers Stone: and many wise men have left in writing divers, and very true things of Sulphur. Yea _Geber_ himself in his first book of the highest perfection, _cha._ 28. saith: Through the most High God it illuminates every body: because it is light from light, and Tincture. But before wee treate of it, it seems good to us to first describe the originall of the Principles; especially since of old, Sulphur hath been accounted the chiefest of the Principles. Now very few have hitherto shewed whence the Principles arise, and it is a hard thing to judge of any of the Principles, or anything else, whose originall, and generation is unknowne: what can a blind man judg of a colour? What our predecessors have omitted, that have wee purposed in this Treatise to supply.

Now the Principles of things, especially of Metalls, according to the ancient Philosophers are two, Sulphur; and Mercury: but according to the latter Philosophers, three, Sal, Sulphur, and Mercury. Now the originall of these Principles are the foure Elements; with the originall of which also wee will first begin. Therefore let them that are Students in this sacred science know, that there are four Elements, and that every one of these foure hath in its Center another Element, by which it is elementated: and these are the four statues of the world, separated from the Chaos in the creation of the world by divine wisdome; and these uphold the fabrick of the world by their contrary acting, in equality, and proportion, and also by the inclination of celestiall vertues, bring forth all things, that are within, and upon the earth: but of these in their places: here we will returne to our purpose; and first of the Element that is neerest, _viz._ the Earth.

OF The ELEMENT of the EARTH.

The Earth is of great worth in its quality, and dignity: in this Element, the other three, especially the fire, rest. It is the most excellent Element to conceale, and discover those things which are intrusted to it: it is grosse, and porous, heavy in respect of its smallnesse, but light in respect of its Nature; it is also the Center of the world, as also of the other Elements; through its Center passeth the axell tree of the world, and of both poles. It is porous, as wee said, as a spunge, and brings forth nothing of it selfe, but all things whatsoever the other three distil, and project into it, it receives, keeps all things that are to be kept, brings to light all things that are to be brought to light. It brings forth (as wee said before) nothing of it selfe, but it is the receptacle of other things, and it is that, in which every thing that is brought forth, doth abide, and by heat of motion is putrefied in it, and is multiplied by the same, the pure being separated from the impure: That which is heavy in it is hid, and the heat drives that which is light unto its superficies. It is the nurse, and matrix of all seed, and commixtion. It can indeed doe nothing else, then preserve the seed, and what is made of it, till it be ripe. It is cold, dry, tempered with water; visible without, and fixed; but within invisible, and volatile. It is a virgin, and the _Caput Mortuum_ left after the creation of the world, which shall hereafter at divine pleasure bee calcined, after extraction of its moisture, that of it a new Crystalline Earth may be created. Also this Element is divided into a pure part, and an impure. The water makes use of the pure to bring forth things, but the impure remains in its globe. This Element is the hiding place, and mansion of all treasure. In its Center is the fire of hell, preserving this fabrick of the world in its being; and this by the expression of water into the aire. That fire is caused, and kindled by the _primum Mobile_, and the influences of the Stars: the heat of the Sunne tempered with the aire meets with this heat for the ripening, and drawing up of those things, which are already conceived in its Center. Moreover the Earth partakes of fire, which is the intrinsecall part of it, neither is it purified but in the fire: and so every Element is purified with its intrinsecall part. Now the Intrinsecall part, or inside of the Earth, or its Center is the highest purity mixed with fire, where nothing can rest: It is as it were an empty place, into which all the other Elements doe project their vertues, as hath been spoken in the book of the Twelve Treatises. And thus much of the Element of Earth, which wee have called a Spunge, and the receptacle of other things, which serveth for our purpose.

OF The ELEMENT of WATER.

Water is the heaviest Element, full of unctuous flegme, and it is an Element more worthy in its quality then the Earth, without, volatile, but within fixed, it is cold, and moist, and tempered with the aire: it is the sperm of the world, in which the seed of all things is kept: it is the keeper of the seed of every thing. Yet wee must know, that the Seed is one thing, and the Sperme another: the Earth is the receptacle of the Sperme, but Water is the receptacle of the Seed. Whatsoever the Aire doth distill into the Water, by means of the fire, the same doth the water convey to the Earth. Sometimes the sperme lackes sufficiency of seed, for want of heat which should digest it; for there is alwayes plenty of Sperm, expecting Seed, which by the imagination of fire through the motion of the Aire it carryes into its matrix: and sometimes there being lack of Seed, the Sperme enters, but it goeth forth againe without fruit: but of this more at large hereafter in the third Treatise of Principles, _viz._ in that of Salt. It happens sometimes in Nature, that the Sperme enters into the matrix with a sufficiency of Seed; but the matrix being indisposed, by reason of being filled with offensive, sulphureous, & flegmatick vapors, doth not conceive, neither doth that come to passe that should. Also nothing is properly in this Element, but only as it is wont to bee in the Sperm. It is delighted chiefly in its own motion, which is made by the Aire, and it is apt to mixe with things by reason of its superficiall, volatile body. It is, as wee said before, the receptacle of all manner of Seed: in it the Earth is easily purified, and resolved; and the Aire is congealed in it, and is joined with it radically. It is the menstruum of the world, which penetrating the Aire, by means of heat, drawes along with it selfe a warm vapour, which causeth a naturall generation of those things, which the Earth, as a matrix is impregnated withall, and when the matrix receives a due proportion of Seed, of what kind soever, it proceeds, and Nature workes without intermission to the end; but the remaining moisture, or Sperme falls to the side, and by vertue of the heat in the Earth is putrefied (that which is cast to the side) and of that afterwards are generated other things, as small vermine, and wormes. The Artificer of a quicke wit may indeed see in this Element, as it were out of Sperme, divers wonders of Nature; but it will be needfull to take that Sperm, in which the Astrall Seed in a certaine proportion is already imagined, or conceived; because Nature makes, and produceth pure things by the first putrefaction, but by the second farre more pure, worthy, and noble; as thou hast an example in wood, which is vegetable, where in the first composition Nature maketh wood, but when that is after maturity corrupted, it is putrefied, and of it worms are bred, and such kind of vermine as they are, which have both life, and sight: for it is manifest, that a sensible thing is alwaies more worthy then a vegetable: for to the organs of sensible things much more subtile, and purer matter is required: But to return to our purpose.

This Element is the Menstruum of the world, and is divided into three sorts, _viz._ pure, purer, and most pure. Of the most pure substance of it the Heavens are created, the purer is resolved into Aire, but the pure, plaine, and grosse remains in its sphere, and by divine appointment, and operation of Nature doth preserve and keep every thing that is subtile. It makes one globe together with the Earth: it hath also its Center in the heart of the Sea: it hath one axell tree and pole with the earth, by which all courses, and fountaines of water issue forth, which afterward increase, and grow up into great rivers. By these issuing forth of waters the Earth is preserved from burnings, and with this moistning the universall Seed is carryed forth through the pores of the whole Earth, which thing is caused through heat, and motion. Now it is manifest that all courses of Waters return into the heart of the Sea; but whither afterward they run is not known to every body. There be some that think that all rivers, water, and springs which have their course into the sea, do proceed from the stars, who, when they know no other reason why the sea should not increase, and bee fuller, by reason of them, say that these Waters are consumed in the heart of the sea. But this Nature will not admit of, as wee have shewed when we spake of the Rain. The stars indeed cause, but doe not generate Water; seeing nothing is generated but in its owne like of the same species: Now the Stars consist of Fire, and Aire; how then should they generate Waters? And if it were so, that some Starre should generate Waters, then necessarily also must others generate Earth, and also others other Elements: because this fabrick of the world is so upheld by the four Elements, that one may not exceed another in the least particle, but they strive one with the other in an equall ballance; for otherwise if one should exceed the other, destruction would ensue. Yet let every one persevere in what opinion hee please, it is thus shewed to us by the light of Nature, that this fabrick of the world is preserved by these four Elements, their equality being proportioned by the great God, and one doth not exceed the other in its operation. But the Waters upon the basis of the Earth are contained as it were in some vessell from the motion of the Aire, and towards the Articke pole are by it constringed, because there is no _vacuum_, or vacuity in the world: for this cause is there in the Center of the Earth the fire of hell, which the Archeus of Nature doth govern.