Archidoxis, Book I

THE ARCHIDOXIS OF Theophrastus Paracelsus.

The First BOOK.

Of the mystery of the Microcosme.

IF we consider our misery, most dear Sons! and that our abode is in a grievous habitation, and obscure Cottage, subject to hunger and to a very very many various accidents, with which we are on every side Overwhelmed, as it were, and environed; We find that we cannot at all flourish, no, nor scarce live, as long as we have imitated or followed the Medicine and Physick prescribed unto us by the Ancients; for we were often times assailed with many bitter Calamities and Conditions, and detained or imprisoned with terrible, cruel Chains, & all things daily become worse & worse unto us, and to exceeding many others that are in an equal ballance with us, and are our contemporaries, whom the Ancients could not hitherto assist or help by their Books, no not in the least. We forbear to reckon up in this place the various causes of this evil; Onely, we say thus much, that most of our Doctors have gotten abundance of Riches by that way of the Ancient Writers, but have neither purchaced, nor indeed deserved the smallest portion of praise and honour thereby, but have gotten so much wealth by meere lyes; The which when I considered, I was wiling to compose & set down this work as my memorial, that so we might attain to a more prosperous & nobler practise, wherein we shall meet with such mysteries of nature as are admirable, and more then ban be ever found out. It will therefore be worthy our consideration, how and in what manner the Art it selfe agrees with the mysteries of nature; against such as could not in the least arrive unto the Art hitherto.

The virtues of the mystery of Nature are impeaded or captivated as it were in their bodies, just as a man that is kept in prison, in bonds and setters, whose minde notwithstanding is free. For this mystery in its works, is like to a certain fire in green wood, that would sain burn, but cannot by reason of the moysture.

Since therefore the hindrance that impeads it, proceeds from those things, it seems expedient, to have it freed there-from; which being free and at liberty, this Art of Separations may then be compared to the Art of the Apothecary, just as the light may be compared to darknesse. And this we do not speak of arrogantly, but on this account, because those exceeding great wickednesses and compositions that are made in the Apothecaries shops, and instituted by Physicians, do very much displease us. And therefore it is not causelesly that we call them by the name of darknesse, and dens of thieves and Impostours; for such onely, for the most part, as have mony are undertook to be cured by the ignorant men, whereas if they have it not, then presently even at the first dash shall they be pronounced sound; For they, viz. these Doctors, &c. do full well'know that all their consultations produce not any helpful remedy.

Whereas therefore, that it both is and may deservedly be called an Art, which reacheth the mysteries of nature, as for example, to cure a contracture by a Quintessence, and to heale that (in the space of four dayes) which would otherwise abide even untill death; Likewise to bring a wound to the end of its cure in xxiv. hours, which could not be accomplished by bodies in so many dayes. And now we will at length cheerfully set about the separation of the mysteries of Nature, from the Impediments and Fetters of their bodies, and this by experience.

Therefore first of all it is to be considered, what is the most profitable thing of all, and the most excellent for a man to learn. It is to know the mysteries of Nature by the which he may exactly consider what God is, and also what man is, and how prevalent and useful the knowledge of them is, both as to the heavenly Eternity and Terrestrial infirmity. Out of which two, the knowledge of Theology, Justice and Truth doth very excellently spring forth. Moreover, the mysteries of Nature onely are the life of men; and such mysteries are to be imitated & followed as may be known by, and obtained from God who is the eternal Good. For albeit, that there are to be found certain admirable things in Medicine, & also in the mysteries of Nature, far greater things; yet neverthelesse, as to that Eternall Mystery, after this life, concerning both of what, how and whence it is, we have no other foundation or ground thereof then what is manifested unto us by Christ himself: Hence therefore doth arise that ignorant stupidity and sottishnesse of those Theologists and Divines that attempt to draw out as it were and demonstrate the interpretations of the mysteries of God, whenas they understand not the least tittle thereof; for we men cannot at all finde out what the will and pleasure of him is that gave it, or declared it. But verily they wrest his Word for pride and covetousnesse sake, from whence do proceed so many seductions, and do daily prevail more & more, as we have demonstrated in our Monarchiâ. On this account therefore we do disesteem, yea not at all value that reason or phantasie that hath not the least foundation in the mysteries visibly. In like manner the Jurists, or Lawyers do patch up Laws according to their own conceits, yet so, that though the benefit of the Common-Wealth be wholly tossed as it were in danger, they'l be sure that themselves will lose nothing.

Seeing therefore that in these faculties and employments, there are so many vain transactions practised, without the Rule of equity, we shall leave them till their proper time. Nor will we at all heed the foolish pratings of such as talk more things concerning God, then he hath made known unto them, and would sain understand him, just as if they had been of his Counsel; and (in the mean time) do vilifie us, and detract from the mysteries of Nature and of Phylosophy, when as they are wholly ignorant of them all. The chiefest knowledge that these men have, is a wicked impudent noise and roaring, whereby they presume that themselves are the men upon whom faith intirely depends, and that were it not for them, the Heaven and the earth would perish. O! the sury and madnesse of men, and their most great cheating and deceiving! whom it would much better become to account themselves as unprofitable servants, and as none at all. Now albeit that even we our selves may by use, in our imitating of these men, easily learn together with them to wrest the word of our Teacher & only Creator unto our own pride, yet notwithstanding, seeing that we have not an exact knowledge of the Word, but it is to be laid hold on by faith onely, and is not established by any earthly reason how specious soever it be; Let us cast off this burthen or rather yoke of their reasoning, and search after the mysteries of Nature, in which mysteries the end or issue proves and confirms the foundation or way of truth, let us seek after not onely those mystries, but such also as teach us to accomplish the highest Charity. And this is that treasure of the chiefest good, viz. the material part, which we do understand and mean in the writing of our Archidoxis, and as for the spirituall part, we will refer that to our Monarchiâ.

How out of the aforesaid bassis and foundation have we experimentally drawn our Medicine, whereby wee are made certain, and do occularly behold that the thing is truly so. To come therefore to the Practick part, we will divide this our Book of Archidoxis into ten parts; that it may be a kind of assistance for our memory, that we may not forget it; and withall we will speak so openly, that we may be understood by our Sons, but not by the vulgar; for we will not at all thrust the manifestation of these things upon such, so easily. We will not disclose our minde, thoughts and heart to those deaf ears, nor to wicked men, but will studiously endeavour to shut up our Arcanums from those with a strong wall and key. And for fear least this our labour should not be secure enough from those Ideots that are enemies to all true Arts, we shall wholly refrain from writing the tenth Book concerning the use and practise of the things preceding it. that so we may not cast the childrens bread to dogges. Yet neverthelesse such as are our Sons will abundantly enough understand the other nine.

And that we may speak more openly of these Arts, you are to know in this Treatise of the Microcosme, that therein is an approved demonstration of each things, both of such as it contains, and such as receive or admit Medicine, & also of such things as be permixed herewith. Likewise it viz. the Microcosm is conquered and governed by Medicine and so follows it, just as an horse bridled follows him that leads him; Or like a mad dog tyed with chains. Thus on this wise do I understand Medicine to attract and draw on nature and every living thing. Now in this we do meet with three things, which demonstrate unto us the virtues and powers whereby such things are to be compleatly done. As

First of all, by what means the five Senses shall bee helped by the mysteries of Nature, when as they proceed not from Nature, nor have a natural rise or birth, as any herb hath out of its own seed: but there's no matter which may produce them.

Secondly, The mobility of the body must be considered also, as from whence it proceeds, and by what it is moved and stirred, and by what means it is to be holpen. Thirdly, There must be a knowledge of the division of all the powers in the body, and what things they are that have an agreement with each member, and are to be transmuted according to the nature of those members, whereas notwithstanding they are at the beginning one onely nature.

First of all therefore we will speak of these; of Seeing, Hearing, Touching, Tasting and Smelling: You may take this teaching example. The Eyes have a matter of which they consist, as is mentioned in the composition of the body, so also have the other Senses. But now the sight it self is not out of that seed of which the eye proceeds, nor the hearing or tone out of that of which the Ears are made, nor proceeds the Touch from the flesh, nor the Taste out of the Tongue, nor the Smell from the nostrills, no more then Reason proceeds from the brain, but these are bodily Organs or rather coffers in which the senses are generated. Neither are we to understand that these Senses have their dependance upon the grace and pleasure of the Creator, in such wise as not to be of the nature of man, but only infused by the grace of God supernaturally, to this end that the great wonders of God may (if at any time a man be born blind) be made known unto us. We are not to conceive of it thus in this place; for the aforesaid senses have their proper insensible and impalpable body, even as on the contrary the other part of the body is tangible, for every man is composed of two, viz. of a materiall, and of a spirituall body. The materiality gives body, bloud and flesh; But the spirituality gives hearing, seeing smelling, touching and tasting. So then, if one be born deaf, it proceeds from the defect of that mansion place in which the hearing is to abide. For the spirituall body doth not perfect its operation in an ill disposed place; the cause of which we set down in the book of the generations of men. In this therefore are the great wonders of God to be known, that there are two bodies, viz. an Eternall and a Corporal, couched and concluded in one, as is also manifested in the book of the Generation of man. Now Medicine works upon the house and cleanseth it, whereby the spirituall body is able to perfect its proper actions therein, no otherwise then as Civet in a clean and an undefiled case.

Secondly, Now let us proceed to the motive faculty of the body, and enquire whence it is, and how it hath its Original, viz. what or how the body unites its self to the medicine, whereby the motive vertue is encreased. You are to understand it thus; Every thing that lives hath its motion from nature. This is sufficiently enough proved per[…]se, as concerning natural motion. But now that motion which we imagine and make thereby is to be declared, as viz, how it comes to passe accordding to our will and intention, as for example, if I would lift up my Arm, it may be demanded, by what vertue or power I do it, for I see no Organ whereby to move it so, but that thus it is done according as was my desire to do. And so of walking, leaping, running, and such like actions, which are made contrary unto and besides the motion of nature, for nothing of such actions is a peculiar product of Nature, but is made accidentally. These kinde of motions have their original thus, viz. the powerful Mistresse Intention is above my motion natural, viz. on this wise. The Intention or Imagination kindleth the vegetative virtue, as fire kindles wood, &c. as we have written in our Treatise peculiarly of Imagination. Now it is not able to accomplish its operations more potently in any kinde of body then in its own proper body, in which it both is and lives. Likewise in every body there is nothing more easie to be kindled then the vegetative Soul, because that She runs and walks by her self, and is disposed hereunto; for even as a fire that is covered over and buried, doth, as soon as it is made bare and hath an accesse of ayre, burn up; even so likewise doth my phantasie apply and bend it self to the seeing of any thing. I cannot direct my eyes with my hands whether I please and would, but my Imagination converts them to whatsoever it likes me to behold. So also is it as to my journeying; for, if I have a desire of going any where, and do thus propose to my self according as seemeth me good, then is my body directed to this or that place thus intended by me. And by how much the more it shall have been imprinted in my Imagination and thoughts, so much the speedier do I run. So then its evident that Imagination is the mover of my course. Even after the same manner is it, that medicine doth mundifie bodies, in whom is a spirituality, from whence it comes to pass that that motion is performed the more easily.

Thirdly, Is to be understood, the distribution that is made in the body unto all the members, out of all such things as are presented unto it either without or within. In that distribution is made a mutation, whereby the things are so changed, that one part serves for the complexion of the heart, another part is accommodated to the nature of the brain: and so likewise is it with the rest. Now, the body attracts unto its self two manner of wayes, viz. internally and externally; Internally, it attracts whatsoever is taken in by the mouth. Externally, it attracteth the air, earth, water and fire; Thus therefore is the businesse to be constituted and defined, viz. Those things that are received inwardly, are not so necessary to be written; for that they are to be known by the foundation of nature, (viz. these) which are distributed thus, as we shall speak anon concerning the division. But outwardly you are to understand it thus, that the body doth attract through the whole skin from the four external elements, what is necessary for it; which if it should not do, the internal nutriment would not suffice for a mans support; and because that moisture is so very existent in the body by custome, the same body extracts it out of the Element water, and so it comes to passe, that as long as one shall sit or stand therein, he needs not any other quenching of his thirst. Now this proceeds not from the waters extinguishing the heat as it quencheth fire, but the internal heat attracts the external moisture to it self, & drinks it just as if it were taken inwardly; hence tis that the Cows are able to abide in the Alps without drink an whole Summer, for the air is as a drink to them and supplies the place and office thereof; The same may be concluded of as to a man.

Moreover the nature of a man may be sustained also without food, if he be set or planted with his feet in the earth. So have we seen a man that lived six moneths without food, and was sustained onely by wearing a piece, or clod of earth upon his' stomack; the which being dry, he now and then took a new fresh clod; he affirmed that during all that time he was never hungry: the cause of which thing we shew in the book of the Appetite of Nature.

So likewise have we seen a man that sustained himself for many years by a medicine, viz. by the quintesence of gold, and scarce took half a scruple thereof each day, Hence likewise or after this manner, have there been many others that have eaten nothing for many years, viz. xx years, such I remember I have seen in my time. Some do attribute this kind of living to the goodness and piety of the persons, and some also impute it to God, the which we do not in the least desire to gainsay or judg of; yet however this thing is even natural for sadness, melancholy and fainting, or grief of the mind do take away both hunger and thurst; so that by the attraction of the body, to wit, self, it is able to sustain it for many years; for as much as food and drink are not so ordained or appointed, as that we must of necessity eat flesh or bread, and drink wine or water, but also we may sustain our life with the air and with clods of earth; and we are to believe that whatsoever is ordained for food was made that we might try and taste it, the which we shall declare more at large in our book of the Monarchy of God; Albeit we grant thus much, that because of our labours and such like, we cannot want temporal and corporal food, and that for very many causes, and therefore food was ordained for this body, as medicine was against diseases; Now therefore as to the distinction of things which enter into the body, observe it thus, that they are distributed throughout all the parts of the body, no otherwise then as if vinum ardens or burning spirit were poured into water, thereby making it all of the same odour, because it is defused throughout the whole body thereof; In like manner if ink be put into wine, all of it will be rendred black thereby. Even thus is it in the body of man, the humidity and moisture of life doth presently defuse such things as are received in, and that sooner and speedier then what we have proposed unto you by these examples; but as to the form that the substance thus took in, is transmuted into, the nature of this consisteth onely in the members which receive it and digest it into their own likenesse, no otherwise then as when bread, if conveyed into a man, is made mans-flesh, and if into a fish tis made fish, &c. Thus in like manner is it to be understood of the things that are taken in, they are transmuted by the virtues of the nature of the members, and become appropriated to the nature of the parts receiving them. The same is likewise to be understood of medicines, viz. that they are transmuted into the members according to the proprieties of them members, for they receive their strength and virtues from the proper substances of the medicines according to either the good or evil, the subtile or gross dispersing thereof, according as the quality of the medicine shall be, as for example; if it be of a quintessence, the transmutation of it will be more strong and potent; but if it be a grosse medicine, such also it remains, even as an Image or picture that hath its ornament from the colours as to fairnesse and deformity, the which colours if noble, such also will the picture be; So therefore that we may collect our experiences in those like things which we have met withall, and may as it were, heap them up together for our pozy and better remembrance, that so we may have them in a readinesse when wee need them; we will write down these nine Books, but as for the tenth, I will reserve that close in my brain, because of the ungrateful Ideots; but yet notwithstanding in these 9 is enough declared to our Sons; and let no body admire and so much wonder at the teaching of my Doctrine, for though it be contrary to the courses and methods of the Ancients; yet notwithstanding, it is most firmly founded upon experience which is the mistresse of all things, and by which also ought all arts to be proved.