Archidoxis, Book IV, part 1 of 2

THE Fourth BOOK OF THE ARCHIDOXIS.

Of the Quintessence.

WE have formerly mentioned the Quintessence that is in all things; now we are (here in the beginning of this Treatise) to consider what it is; The Quintessence therefore, is a certain matter Corporally extracted out of all the things, which Nature hath produced; and also out of every thing that hath a life in its self, and is separarated from all impurities and Mortality, is most subtilly mundified, and likewise Separated from all the Elements; from hence it is evident, that the Quintessence is as if it were the Nature, Power, Virtue and Medicine, shut up and imprisoned heretofore in things, but is now free from its dwelling place and extraneous incorporation; the same Q E. is the Colour, Life, and proprietie of things; tis a Spirit like the Spirit of life, with this difference, that the spirit of the Life of a thing is permanent, but of man mortal; from whence may be understood, that a Quintessence cannot be extracted from the flesh or bloud of a man; and that for this reason, because the Spirit of Life, which also is the Spirit of Virtues, dies, and the life exists in the Soul, which then afterwards is not in the substance. By the same reason also, even the Animals, because they lose their Spirit of Life, are therefore wholly mortal, and afford no Quintessence; for the Quintessence is the Spirit of the thing, which verily cannot be so well extracted out of things sensible, as our of in-sensible things; Now, Baume hath in it self a Spirit of Life, the which is its Virtue, Power, and Medicine; and although it be separated from its Root, yet notwithstanding the Life and Virtues are therein; for this reason, because that is a fix Predestination: Therefore the Quintessence may be extracted therefrom, and be also Conserved with the life thereof, without Corruption, as a thing eternal, according to its Predestination: But now, could we but extract after this manner, the life of the Heart, without corrupting it, even as is possible for us to do, out of things insensible, without doubt we might be capable of Living perpetually! without the knowledge or feeling of Death, and Diseases; the which thing is impossible for us to do. And therefore we must expect to die.

Whereas therefore, the Quintessence is the Virtue of the things; we must in the first place tell you, in what form the Virtue and Medicine is in things, and that on this wise; Wine contains in it self a great Quintessence, whereby it hath very wonderful Operations; yet notwithstanding there is not so much of the Operation, as of the Wine, as is evidently apparent: If Gall be cast into Water, it makes it all bitter, although the Gall be not the hundredth part of the quantity of the Water; So the smallest portion of Saffron, will tinge a great deal of Water; all which doth not therefore become Saffron. Thus in like sort is it to be understood of the Quintessence, its quantity is very little, and lodgeth as a Guest in Wood, Herbs, Stones, and such like; The residue is a meere absolute body; the which we write of, in the Book of The Separation of the Elements. Nor are we to dream that the Quintessence is a certain fifth Essence, above the Elements, when as even it it self is an Element. Likewise some or other may suppose, that the Q. E. is a Temperate Essence, viz. neither Cold, nor Hot, nor Moist, nor Dry, for verily it is not such. For there is nothing that consisteth of such a temperature; for by it, it would be wholly alienated from the Elements; But all Quintessences, have a nature according to the Elements; as for example, the Quintessence of Gold hath a nature according to the Fire, the Q. E. of Lune, according to the Water, of Saturn according to the Earth, and of Mercury according to the Air.

But the reason why a Quintessence cureth all deseases, is not because of its temperature, but because of its implanted property, its great cleannesse and purity, whereby it doth in a wonderful manner, alter and change the body into cleannesse. For even as a spot or film is took off from the Eye, wherewith it was darkened afore, even so doth the Quintessence mundifie the Life in man. Neither doth it follow, that all essences must necessarily be of one and the same nature, mutually; No, nor are all the fiery natured essences of the self same Operation, by reason of their complexion; as for example, should any suppose that the Quintessence of Anacardes hath the very like self-same operation, as the Quintessence of Gold hath, because both of them are of a fiery nature, he would be extreamly mistaken, because the Predestination and disposition, causeth the diversitie of virtues; for even as every Animal conteins in himself the spirit of life, and yet for all that, they have not all of them the very same like virtues, because they all consist of flesh and blood, but one differs from another, as in taste, so in virtue; even so is it with the Quintessence; the which doth not receive its virtue from the Elements simply understood, but from the propriety existing in the Elements, according to our discourse, in the Book of the Generation of Things.

Thence it comes to passe that some Quintessences are Stiptick, some are Narcotick or stupifying, other some Attractive, others cause sleep, others are bitter, sweet, sower, benumming, and some are renewers of the body into youthfulness, others concerve it in health, purge it, bind it, &c. the virtues of which Quintessences are innumerable, nor can they be reckoned up here, but yet a Physitian should know them very well.

When therefore the Quintessence is Separated from the not Quintessence, as the Soul from its body, and that it be taken inwardly into the body; What infirmity is able to resist so noble, pure and potent a Nature? or to take away the life from our body, death excepted, viz. the Predestinated time which Separates our Body and Soul, as we teach in our Book of Life and Death. We are also to consider in this place, that every Disease requireth its Peculiar Quintessence; although we teach some that are sit for all diseases. But by what reason that comes so to passe, shall be taught in its proper place.

Furthermore we testifie, that the Quintessence of Gold is as to its Quantity, exceeding small; and the residue of it is a leprous body, in which there is remaining neither sweetnesse, nor sowernesse, nor any power or virtue besides the mixion of the four Elements. And this secret we ought not to be ignorant of, in the least, viz. that the Elements themselves; cannot without the Quintessence resist any disease, but are able to do onely thus much, and no more then thus, viz. to heat or to cool, without any kind of virtues; as put case the disease be hot, it is driven out by Cold, but not by that frigiditie as is destitute or void of Cold virtues, as water and snow, the which two though sufficiently cold, yet there is no Quintessence in them, by whose power and virtue the disease may be expelled. On this account the body of Gold is, of it self, invalid; But its Quintessence onely, existing in that body, and in its Elements, yeelds those virtues therein hidden; so likewise is it in all other things, tis their Quintessence onely that cures, heals, and tingeth the whole body, as Salt doth excellently season any food; The Quintessence therefore, is that which gives colour, such as it is; also virtue; and if Gold be spoiled of its colour, it doth likewise loose its Quintessence. The same is to be understood of the other Mettals, that when their Colours are removed from them, they are then robed of their natural virtue.

The like is it in Stones and Gems, as the Quintessence of Corrals is a certain fatnesse with a redness, and the body of them is white; Likewise the Quintessence of the Smaragdine is a green juyce, and the Body of it is also white. The same is to be supposed of all the rest of the stones, viz. that they loose their nature, essence, and proprieties together with their colours, as we teach peculiarly in their Extractions. The same is to be likewise understood of Hearbs, Plants, and other growing Products. In like manner of flesh and of blood, from which there can be no Quintessence extracted for the reasons afore rehearsed; but yet notwithstanding there may be a certain similitude of a Quintessence extracted by us there-from; after this manner, a piece of flesh hath life in it self even yet, because the flesh is as yet furnished with its whole nature and virtues; and therefore there is a life in it, which although it be not the true life, is nevertheless a preserved life, and that so long until it putrifies. And therefore this difference is to be noted, whereby dried Herbs, and such like, are to be accompted of, as was spoken of Flesh. For, that green Spirit, that is their life, is perished from them. So then dead Things may be taken for a dead Quintessence, even as Flesh can emit from it self all its virtues, peculiarly separated (into one part) from its body: So also is it with Bloud, and dryed Herbs. Which indeed, though they be not live Quintessences, yet do they demonstrate, how even a dead Quintessence discovers some Virtues. But, Metals and Stones have in them a perpetual Life and Essence, nor do they Die; but as long as they are Metals, or Stones, so long also doth their Life endure; therefore also do they exhibite perfect Quintessence, which may in like manner be extracted from them

Moreover, we are to see by what way the Quintessence is to be extracted: verily, there be many wayes, some are made by Additions, as by the Spirit of Wine; others by Balsamites; some by the Separations of the Elements; and by many more several wayes which we shall not here reckon up particularly.

But, whatsoever way 'tis done by, the Quintessence must not be extracted by the mixtion or addition of things inconvenient, and unsuitable; but the Element of the Quintessence is to be extracted alone from the Separated body: and likewise by such a Separated body as is extracted. There are many wayes to be found by which the Quintessence may be extracted, viz. by Sublimation, Calcination, by Strong Waters, by Corrosives, by Sweet, by Sower things, &c. and it may be done any kind of way: But this also is to be noted, That every thing that hath been admixed to the Quintessence, by reason of the necessity of the extraction, that same thing is to be extracted again therefrom, that so the Quintessence may remain alone, without being polluted, or permixed with any other things: for it cannot possibly be, that the Quintessence can be extracted from Metals, and especially from Gold, (for that cannot be overcome by it self) without the using of some fit Corrosive, that may be again Separated therefrom afterwards. So Salt, which was Water, is again extracted from the Water, so that this Water is void of Salt. But now this is to be considered, that 'tis not every Corrosive that is fit for this work, because they cannot all of them be separated; for if Vitriol or Allum be permixt with Water, neither of them can be Separated therefrom afterwards, without detriment or corruption, but they leave behind them a sharp residence; and that for this reason, because they are both Watery, and there's made a concurrency, or meeting of two likes; the which ought not so to be in this place: Therefore diligent heed is to be used, that you take not a Watery body to a Watery, or any Oyly body to an Oyly, or Resinous to a Resinous body; but verily, the Contrary ought to separate the Quintessence, and to extract it, as Waters extract the Quintessence of Oleaginous bodies, (as is mentioned of the Metals) and Oleaginous things, the Quintessence of Watery bodies, as we may learn of the Quintessences of Herbs, &c. So therefore, after the Separation, and extraction of the Quintessence, the Corrosives are to be again Separated, which will easily be done; for Oyl and Water are easily separated, but Oyl from Oyl not so; nor can Water be separated from Water without permixing each with the other; the which thing being left, may bring to the Quintessence a most great losle, for the Quintessence must be clear and undefiled, and must be gathered without the permixion of any thing whatsoever, that it may have a Uniform substance, whereby it may be able to penetrate the whole body; for, the subtilty and virtues thereof; cannot be found out fundamentally; no more then its Original, viz. from whence it first proceeded, can be fully known. For it (viz. the Quintessence) hath many degrees; One against Feavers; as the Quintessence of Opiates; One against the Hyposarcha, or an Hydropical distemper, as the essence of Tartar; One against the Apoplexy, as that of Gold; One against the Epilepsy, as that of Vitriol; the number of which is even infinite and unsearchable by experience. 'Tis therefore worthy the highest Consideration and diligence, that to every Disease, its true enemy may be assigned; for so Nature will give an incredible assistance; the which we will make a better Declaration of in what follows. We cannot speak of the Degrees thereof, in such a manner as is the assignment of Degrees to simple things in Medicine; the reason is this, because there can be no Comparison of the degrees of a Quintessence, to the degrees of Simples, nor indeed may be; but when they are exalted, the excellency and virtue of one, is found to be greater, then that of another, and not the Complexion; Nor is it to be conceived, That the Quintessence of Ambos, is hotter then the Quintessence of Lavender; or the Quintessence of Venus, dryer then the Quintessence of ❍; but the degree of any thing is to be discerned, by the great and more excellent virtues that it hath, viz. after this manner; The Quintessence of Antimony cures the Leapry, the Quintessence of Corrals drives away the Spasm and Torsions, or Gripings. But now to know which of these is the better and higher granduated, there can be no other judgement of it then thus, viz. That the Quintessence of the Antimony is higher and more excellent, and that for this reason, because the Leapry is a more grievous infirmity then the Cholick is, with all its appurtenances; and therefore answerable to the propriety that each hath against divers Diseases, are the degrees thereof to be considered: yea, also in one and the very same Disease; for so in the Leprosie, one essence is more powerful to cure it then another; for the Quintessence of Juniper expels it, and the Quintessence of Ambergreece, and the Quintessence of Antimony, and the Quintessence of Gold: Now although that all these Four Essences will cure the Leprosie, yet notwithstanding they do it differently, nor do they consist (as to the Cure thereof) in one and the same degree; for the essence of Juniper expels this Disease by a most high Repurgation and cleansing, which it brings into the bloud, and consumes the Venome so, that it is not so perceptible; and therefore to be accounted in the first degree of that Cure. The Quintessence of the Amber-grecce takes away the venome also; and doth more, for it mundifies the Lungs, Heart, and Members, subject to the Leprosie; and therefore the Second degree is attributed thereunto. The Quintessence of Antimony doth go yet further then the Two aforesaid virtues, mundifies the skin, and acuates and renews the whole body, after a wonderful manner; and therefore obtains the Third degree. But the Quintessence of Sol, doth even alone accomplish all these Operations, and radically takes away all the signs of the Leprosie, and so renews the body, even as Honey and Wax are mundified and purged from their Comb; on this account it possesseth the Fourth degree.

By this kind of way, are the degrees of Quintessences to be known, and distinguished from one another; that is, which of them is more high, or more excellent. Besides Simples are to be known by their Properties; for as is their Propriety in the Simple form, such also is their Quintessence; not sluggisher, but much more powerful and excellent.

Moreover, we must likewise know the differences of the Quintessences; for some of them do very much serve for the Liver, to resist all its Diseases. Some for the Head, others for the Reins, some for the Lungs, othersome the Spleen, and such like; Likewise, some do operate only in the bloud, others in the Phlegm only; some upon Melancholy only, others upon Choler; othersome have their Operations in the Humors only, some in the Spirit of Life, some in the Nutritive Spirit; some Operate in the Bones, othersome in the Flesh, some in the Marrow, others in the Gristles, some in the Arteries; some also there are, that Operate against some Diseases Only, and against none else; as, against the Palsie, Falling-evil, Contracture, against Fluxes, the Dropsie, &c. Some also are found to be Narcoticks, others Anodine; some Somniferous; some Attractive, Purgative, Mandificative, Incarnative, Confortative, Regenerative; and some Stupefactive, &c.

Othersome there are to be found, that Renovate, and Restore; that is, such as transmute the Body, Bloud, and Flesh; Othersome for the Conservation of the Diuturnity, or Prolongation of the Life; some for the Retaining and Preservation of Youthfulness; some of them work by Transmutation; and some by enkindling, or stirring up. Moreover, this is likewise to be understood that some Quintessences have a Specifical form, others an Appropriated form, others an Influential, and others a Natural form. Briefly, there are many more virtues that they are endued with, which we are able to describe, and their Operations in Medicine, are exceeding admirable and unsearchable, and that variously; for some Quintessences will make a man of 100. years old, like to one of but 20. years of age, and that by their own Vertues and Power. And now, What man is able to search out the Original of so great a Mysterie? Or to find out, from whence the first matters do naturally spring? It is at the pleasure of our most Supream Creator, either to make them so, or to forbear. For, who shall instruct us to know, what the virtues of the Quintessence of Antimony are, by which the old Hair is cast off, and new springs up in its room? Likewise, why the Quintessence of Bawm roots out the Teeth, and eradicates the Nails of the Hands and Feet, and causeth new ones; and the Quintessence of Rebis, rubs or scours off the skin, and renews it? But the Quintessence of Celondine changeth the body, renewing it into good, and better; just so as fresh Colours renew a Picture. There are far more Properties then these, which we omit in this place, and reserve them to be declared in their proper Chapters.

And now at last, How can it be possible that we can relinquish and neglect that noble Philosophy and Medicine, seeing that Nature affords unto us such wonderful experiments, both in, and from them; yea such, as the other Faculties are destitute wholly of, for that they are placed in a meer Cavilation. And why should not this strange Operation be very pleasing unto us, viz. That the Quintessence of the Carline Thistle takes away the Powers of one man, and bestows them upon another that useth it. Likewise, that the Quintessence of Gold inverts, or turns as 'twere, the whole Leprous body inside outwards, and so washeth it as an Intestine, or Entrals are washt in the Shambles; and doth likewise remove the Scabby Skin & make a new one, and loosneth the Organs of the Voice, and takes away the whole Leprous Complexion, and produceth such a one, as if he newly came forth out of his Mother. Now therefore, wee'l apply our mind to the making of those Quintessences, and direct you the Way of their Extractions or Compositions; to this purpose, we will endeavour to declare them in a just due order, together with their Appurtenances, viz. One way for Metals, another for Marcasites, another for Salts, another for Stones and Gems, another for Burning things, another for Growing things, another for Spices, another for Comestible and Poteable things. But yet, you are to take notice in the Practick part of Quintessences, That the Theory, and a good knowledge of Natural things, is requisite; but yet notwithstanding Theorically, viz. of the Proprieties of things to natural Diseases; Neither are we to be Ignorant of the difference between a Quintessence, an Aurum Potabile, Arcanaes, Magisteries, and others of that kind, viz. thus; A Quintessence cannot be again reduced into its body; but Aurum Potabile may be again transmuted very well into its Metalick body; and therefore the virtues that are in a Quintessence, are far more noble then in other things.

But now, in our thus Discoursing of the Quintessence, the difference in respect of the one and the other, is to be known; and also what that difference is: And although we have sufficiently explained it afore, yet the Practick allures and calls us some other way, by which said way, the condition and nature of the Quintessence may be found out. For although they do not appear in the form of a Quintessence, nor are made after the same manner, nor consist in one Element alone, as a Quintessence ought to be; yet nevertheless 'tis to be understood, that as to the Quintessence of those things, it is more then so, as to be called a Quintessence; and is rather to be styled a certain Arcanum, and Mysterie; concerning which, more should be written then we have written of a Quintessence. But whereas we have declared it in the Books of Paramyrum, we shall passe it over in this place. The number of the Arcanaes and Mysteries of this same Art is infinite and unsearchable, and many are the wayes thereof, that we meet withal, and which require the attentive heed of a mans quickest ingenuity. But yet, amongst all this number of Arcanaes, we will here rehearse Four. The First therefore of those Secrets is, Mercurius Vitae; the Second is, the Prima Materia, or first matter; the Third is, the Philosophers Stone; the Fourth is the Tincture. And although these Arcanaes are, as to their revealment, rather Angelical then Humane; yet nevertheless we will not greatly fear, or doubt of them, but will rather endeavour to search out the wayes of Nature; and even all that which hath proceeded from Nature, may in my Opinion, be also natureally understood. We do therefore profess concerning Mercurius vitae, that it is not a Quintessence, but an Arcanum; because there are in it, many virtues and powers, which preserve, restore, and regenerate; as we write in our Book of Arcanaes. So likewise Prima Materiae doth not onely operate upon living bodies, but also on dead bodies after the same manner, more then can be imagined to be done naturally. In like manner doth the Philosophers Stone shew its efficacy, the which tinging the body, doth release it of all diseases, even as each of the Metals are mundifyed from their Impurities. So also is it with the Tincture, the which doth as well transmute the disease into health, as it doth ☽︎ into ☉︎. These things, yea and others to, do Magisteries and Elixirs accomplish, and Aurum potabile, each whereof are treated of in their proper books.