Archidoxis, Book VIII

THE Eighth BOOK OF THE ARCHIDOXIS.

Of Elixirs.

HAving written of many most secret Mysteries of Nature, we are now also willing briefly to treat of Elixirs, and that not in Vain, for we perceive that there lies in them the greatest conservation, and this doth even constrain us to bend our mind thereto, without resting, for every Elixir is an Internal preservative of that Body, in its essence that takes it; even as the Extrinsecal Balsome, is the External preservative of all Bodies from putrefaction and corruption; the which thing is sufficiently evident in Balsome, viz. that it preserveth Bodies so, that they abide many hundreds, yea thousands of years without corruption or mutation.

And therefore seeing such a like gift or faculty is in Balsome, as to preserve dead Bodies and to conserve them incorruptible; you may well conceive that in and by this same gift and Mystery, a sound and living Body may be far better and more commodiously preserved; But now we have not this according to Nature, viz. that these Mysteries of Nature, yea, and constituted above Nature (by which we may conserve the Body inwardly and outwardly from all contrarietie) become manifested and known unto us; but in them we meet with many Mysteries as are most occult and hid from others.

Verily as concerning Elixirs this is to be known, that they have not their operations from their Nature, not from their complexion, but are Mysteries rather then Specificks leading us to a most high admiration of the Creatour, by many demonstrations. Yet they are planted in Nature her self, so that they are in her, even as may be seen in Balsome; if therefore it be possible to preserve dead bodies, tis much more possible to preserve living Bodies. Nor makes it much to heed the Words or Arguments of our Adversaries, but we will disclose our own Arguments, and hereby shall endeavour to direct and guide, to the true foundation of the Intrinsecal Balsome, not regarding the trifling unprofitable sayings of those that talk of a Term or limit of death, and its Predestination, and conclude or stint it in its determinate points; for God our Father gave life unto us, and together therewith Medicaments, by which we may be able to defend and sustain it; if therefore the tearm of death were precisely set and limited, it would necessarily follow that the other be false, which is not so. But as long as we have abilitie and knowledge, we have power of sustaining our Life, for Adam attained to such an Age, not from the proper Nature or condition of his own propriety, but meerly on this account, because he was so learned and wise a Physitian, and knew all things that were in Nature her self, with the which he also sustained himself so long a time. So likewise many other were there, that used such like remedies.

Many there were that dyed in the dayes of Adam, that attained not to his Age, and some attained not to our Age, (as we are now constituted and ordained since the flood) but dyed even as we, and that because they were ignorant of these Arts, which Adam and the rest understood, and hereby it came to past that they dyed afore their time, nor did their Food or Drink help them.

Whereas therefore we are able from such like examples Naturally to find out, that an old or long life proceeds from Nature, we will enquire what Nature and the gift of God is; some things do conserve a dead body from putrefaction onely one year, as Oleum Laterinum, or Oyl of Bricks. Others ten, as the Corrected Oyl of the Philosophers; some twenty, as the Water of Hony; othersome fifty, as a Destilled Preservative; but others preserve it perpetually without end, as Balsome; Some onely eight dayes, as Salt; others for a night, as Destilled Water; some longer, as Vinum Ardens; othersome also there are that preserve the Body from Corruption, in a new and strong essence and Nature, when a man is confirmed and strengthened by them, according to his complexion, as Cittine, Aloes, and Myrrh; some Bodies are defended from Putrefaction, by reason of their most great Tincture onely, which is so potent, that it admits of no evil, nor suffers any to grow or to enter therein, as Gold, the Saphir, Pearls, Arcanaes, Magisteries, and such like as we have afore written hereof.

We will therefore write down a Preservative against all the Corruptions of the Live Body and the Dead; But it is to be considered that the preservative of the Live Body is to be taken by the mouth, and ought to penetrate the whole bodie, so that here may be no member in the Body, but may perceive and admit of that preservation, and may (by the Attraction of the benefit thereof) be informed and impressed thereby; Moreover tis to be noted that the Spirits of the excrements in the bowels are sufficiently vehement and strong to fight against the Preservative, and that for this reason, because no putrefied thing can be Embalmed or preserved; for it hath not in it self any essence, as newly dead flesh, which is embalmed hath. And that doth as much sute with a Preservative, as Vermine with the best hearbs, and as a putrefied thing doth with an incorruptible; for a thing that is putrid, cannot be corrupted more, nor be altered, for it is of no value; contrariwise, a preservative cannot in the least be putrefied, for it i[…] like to Gold that never becomes rusty. They mutually are Separated from each other, so that each of them fulfills and performs what is proper to it; But thus much we have thought fit to mention, because the Dung or Excrements are able in time to overcome the preservatives, which thing cannot so come to pass in dead bodies, and because they are unbowelled, or if they are not as yet unbowelled, they are indeed coagulated by death, even as the blood Separated from the Vains congeals.

We call this Preservative Elixir, as if it were Ferment, with which bread is fermented and is digested by the Body. Its Virtue is a Preservative of the Body in that same state wherein it findes it, and in that same Vigour and Essence; for this is the Nature of Preservatives, viz. that they defend from corruption, yet not by mending or bettering, but by preserving onely. But whereas they also take away Diseases, this is done by the subtilty that they possess; Likewise they do not onely preserve, but also conserve; for they have a two fold Labour and Office, viz. to prevent Diseases, and to conserve the Essence it self in its own State.

Nor do they thus onely in humane Bodies, but likewise in all sensible Bodies. Thus also dead Wood may equally as well be preserved from corruption, as a Body that is seasoned with Balsome; nor is the conservation of Hearbs in their Essence any otherwise then a certain live Body is; for those conservations that are done to Hearbs, do conserve them in the same Essence that they find them in, so that they are still green, and remain equally as fresh as in the Fields or Gardens, &c. even to the fifth or sixth Age. If they be taken together with their Flowers, they also conserve them, and so if with their fruits, they conserve them. Neither is there so great reason of wondering thereat, for tis a thing possible for dead Wood to live again, and for Iron to be fixt so, as never more to contract Rust; so likewise for Sulphur to be made incombustible, all wch are very contrary to the understanding of a simple man. The cause of all these we set down more at large and more sundamentally in the Book of Conservations. Nor are they to be judged of as impossible, for many more things that are esteemed impossible, may be most assuredly accomplished. We will therefore speak of the conservation with Balsome, by the destinctions of Ages as followeth.

Of Preservation and Conservation by Elixirs.

WE will not write of the first Elixir, which conserveth the Body in that Essence as it finds it in; suffers it not to putrefie, no[…] to be infirm; but conserves it in the spirit of life, so that no accident can befall it. Likewise it brings it unto the third Age or more. As concerning its use, the operation upon dead bodies is different from that upon living, for those must lie in the Balsome night and day, whereas the living and sound bodies neither may nor can at all do so.

And therefore this Elixir is to be lookt on as being useful only for life; as for the Heart and those place chiefly in which the life is most vigourous and depending, for it is ordained for the Spirit of Life that dispersed through out the whole body, and it preserve the Spirit of Life by that Virtue by which the dea[…] Body or Carkase is kept from putrefaction; for, as […] Wound or Ulcer may be outwardly preserved from putrefying, and from evil, so likewise the Intrinsecal body is disposed, and capable of being preserved from all adversity. We do therefore so frame the Elixir, that it may Operate upon the Spirit of Life, like as Ferment Operates in Paste or Dough; and upon the body, even as when a Tree is tinged in the Root, in such wise as its Colour may never depart therefrom. After this manner is the whole body preserved; for the Tincture is either more or lesse dispersed, and penetrates into all the Members, even as the whole Metal is tinged into Gold, and is so made Gold, or is preserved from Rusting. Thus is it in the Conserved Body, there's no Member but it full of the Elixir.

Now then, when the Virtue is thus dispersed and received throughout the whole body, and doth thereby exercise its Operative power, there cannot happen any Corruption by putting any thing thereto, for the Life of every member is full of Elixir, even as the tinged body is full of the Balsam. But you are to understand that tis not necessary that the whole body be balsamed by taking he Elixir; for where the Spirit of Life is only environed there with in its root, tis sufficient as to the Conservation of the body.

Now come we to the Practick part; and first of all to Treat of the Elixir that doth Conserve the whole body from putrefaction by the Conditions and properties of the Virtues of Balsam. Then wee'l speak of that Elixir which preserves the body by the potential Virtues of Salt. And Thirdly, of the Elixir of Sweetness that supports and sustains the body in its Conservation. Fourthly, Wee'l Teach that Elixir which enters mans body with the virtues of a Quintessence. Fifthly, There shall be another Elixir added that is truly noble by reason of the Virtues of its most great Subtilty; for it resisteth all the enemies of Nature, by which resistency it permits not the body by any means to slide into Diseases. And then for a Conclusion, wee'l adjoyn that Elixir which (by the Virtues of its own proper nature) is endowed with such like Conservative Qualities.

Of the first Elixir, viz. Of Balsame.

TAke of true and the very best Balsame, (well known to us) one pound; Let it be put into a Glasse, which cover with a blind Head, and pour in together therewith two ounces of the Quintessence of Gold, and one ounce and an half of the Essence of the greater Circulatum; all which, let be digested together at a gentle fire, so as the Vapours may ascend day and night. Then afterwards encrease the fire, that some drops may adhere and stick, and may fall down drop-by-drop for two months; then let them remain in Horse-dung for four months, that so they may have their digestion without intermission. This done, the Elixir is compleated. You are to understand that this Balsame or Elixir, is become a ferment, which is to be collected and immixed in the root of Life, and hath the power of Reducing the Life in to a good Essence, so as no Nature can be able to resist it. Even as Arsenick overcomes Nature for evil, so contrarily this Elixir overcomes it for good, by defending the body. The dead body is preserved safe by that Odour, so as it cannot in the least putresie when tis put into its Sepulchre, and covered, that it cannot Evaporate; How much more then do the Virtues of a Living body remain hereby: Thus much may suffice to have spoken in this place.

Of the Elixir of Salt; by the Virtues of which, the Body is Conserved.

THere is no lesse power and virtue in Salt, then in Balsame, whereof we have spoken; and that for this reason, because Flesh is preserved by Salt from putrefaction for many dayes, years, and a long time. And that, sundry wayes, and by one way more then by another. By the same Basis and Rule will it be possible to Conserve and Preserve the body; Not that we advise the Use of Salt in such a manner as tis used in dead flesh but tis necessary to make thence-from the Elixir of Salt, which doth materially penetrate the Spirit of Life, so, that it lives by the Salt, even as salted Flesh; for this Elixir is so subtile, that it may be compared to the Spirit of Life. They two do so straitly and closely agree in One Conjunction, insomuch that the One is tempered or seasoned with the Other unto perfection; (even as Salt makes some Food favoury) without which it could not possibly be brought to perfection in Unity. This therefore is to be noted, That the Elixir of Salt is a ferment, in which there is a certain Tincture whereby the whole body is penetrated. Tis also an inconsumeable thing, and is not in the least absumed (with natural Things) in the body by the digestion; but is fix, like to Glasse in the fire, which doth not at all perish by boyling or fusing. This fix Elixir doth so fix the body, that it becomes permanent in Life, no otherwise then as when a metal is fixt, which, no moisture, no Corrosivity, or such like can hurt afterwards, or bring to be rusty: So therefore, it may be gathered from hence, That the Elixir hereof is as fix a body as Gold, whereinto no unclean thing can penetrate, so as to hurt it; We will therefore describe the Practick of the Elixir of Salt, after this manner;

Take Salt excellently well prepared, the whitest and cleanest, put it in a Pellican with so much quantity of Aqua Solvens, or the dissolving Water, as may be six times its weight; let them be digested together in Horse-dung for a month; then afterwards let the dissolving Water be Separated by distillation, and be again poured on, and be Separated as before, this let be done so often until the Salt be converted into an Oyl, whereto let be added an eighth part of the Quintessence of Gold, and let them be digested together in a Pellican and in Horse-dung for four months, and let them be Circulated for a month after; then adde another part of Circulated Wine, and let them so remain in Ascension yet a month longer. This time being over, thou shalt have the Elixir of Salt, of the which we have made for ourselves a memorial as a pattern, for the succouring and lightning of our Ancient dayes.

Of the Third Elixir. viz. Of Sweetnesse.

WE are certain, That bodies may be preserved from Corruption by Sweetnesse; but as to the Virtues that it is to be done by, we deliver them in the Treatises of the Generations of Honey, Sugar, Manna, Tronus, (the sweetest kind of dew) and such like, which we won't Repeat in this place because of the Writings of the Antients. We are able to Transmute Sweets into an Elixir, the preparation of which doth rather conserve the lively body in its Conserved Essence, then the Languid or decayed body. For tis the property of all Specifick Sweetnesses neither to be Corrupted, nor do they suffer this body to be Corrupted, unlesse by things Contrary, thereby they are made ob[…]oxious to Corruption; as for Example, Out of Honey and Bread, Vermine and Emmets are generated; and in like manner out […] Sugar and Coagulated Milk. Out of Manna and Wal[…] is made a Corruption like to Mud or Dung. Many more such like Compositions may be made by which the Sweetnesses passe into Corruption. To prevent which this is our Intention and Experience, viz. That (i[…] that Composition) such a thing be taken as may not hinder the Sweetnesse to remain in its proper Essence and such as may be without the Corruption of any other things. By this way and means it hath the Virtue of a Balsame, to Conserve the dead fleshy bodies of Carcasses, and other things. For such a like Sweetness is the Balsame of the Earth, and othersome there are of Dew, for in them hath it its Original. We will therefore set down the Elixir of Thronus, because there's no Sweetnesse comparable hereunto; It doth also contain more Mysteries then is credible, as we set down in the Book of Generations. By the preparation of which may be Collected the wayes of preparing other Sweetnesses.

The Preparation of Thronus is thus;

Take as much Thronus as you will, which let be put in a Pellican, in digestion at the Sun for two months, (but twill be better for a whole Summer) Afterwards let be added a fourth part of the Quintessence of Gold, and so let them be Circulated together for two months, then keep it. Albeit this way be very short, yet neverthelesse the Elixir hereby made, is very wonderful in very old folk.

Of the Fourth Elixir; which is, Of Quintessences.

IN like manner may Quintessences be brought into an Elixir which Conserves both living and dead bodies, like as Balsame doth; We make but a very brief Rehearsal thereof in this place, because tis afore demonstrated in the Process of Quintessences; So therefore wee'l proceed here a little further and set down such things as we have noted to make for Preservation and Conservation. Then out of the Elixirs of those processes, we will teach the Composition of one Elixir, fully as profitable to the body as the Three precedent are; Verily you are to underdand that this Elixir of Quintessences hath in it a secret Virtue, which daily tends to a Restoring, and which endeavours to Renovate and Restore the whole body; Therefore it Operates more then a bare Conservation, for it also Renovates, yet not so perfectly as we have mentioned above of Quintessences and Arcanaes, but is of meaner Virtues, and that because the Conservative and Renewing property of them cannot be together, but yet by this way is Renovation disposed for Conservation, thus;

Take the Quintessence of Celondine, of Bawme, of each two ounces; the Quintessence of Gold, the Quintessence of Mercury, of each half an ounce; the Quintessence of Saffron, and of all the Mirobolanes, of each one ounce; Let them be all well mixt together, and be shut in with a blind Head, and remain in the digestion of Sun for two months; Then adde of the Quintessence of Wine, and the Magistery thereof, of each one ounce and an half, and let them be digested again for a Month, as above; then keep it as a Treasure, not only for Preservation, but also for Restoration.

The Fifth is called the Elixir of Subtilty.

NOw we accompt it expedient to set down the Elixir of Purity or Subtilty; for it Conserves by the power of its great Purity and Cleannesse, such as is the Corrected Oyl of the Philosophers; this suffers nothing that shall be anointed therewith, to putrifie: The like doth the Corrected Oyl of Bricks (or Oleanum Laterinum) effect, and many others; and yet tis not their property to preserve from putrifaction, but they acquire this thing, and get such a property from the Preparation and Labour: So likewise Distilled or Corrected Wine permits not to putrefie, nor doth Digested Wine; nor is it at all changed by the fire. The Water of Honey doth (by its preparation) resist putrefaction, as to what appertains to sensible bodies; but the Crude Substance thereof doth not do so, but is subject to all putrefaction; We therefore set down an Elixir of Subtility, forasmuch as mans body is (just like as Mercury it self which is volatile, is fixed with its own Water, and made permanent) also fixed into a Constancy and permanency; Now although that this same thing may be done by many other things then what we here describe, Yet neverthelesse we will mention such only as are known unto us by Experience; Nor will we for this Cause detract any thing from the others, but only we say thus much, That as yet all of them have not been known unto us, nor been Experienced by us. The processe of this Elixir is thus;

Take Oyl Olive, Honey, and Vinum Ardens, or burning Wine, of each one pound: Destil them altogether according to the Chymical manner, and that thrice. Afterwards Separate all the Phlegm from the Oyls, which are distinguishable by the many Colours; put all these Oyls into a Pellican, and adde to them of the Quintessence of Bawme, and of Celondine, a Third part; digest them for a Month, Then keep it for your use: There is no Sensible body is able to resist it, no nor Insensible, and that for many Causes and properties which we will not at all set down in this place.

The Sixth is the Elixir of Propriety.

IN like sort may a perfect Elixir be extracted out of Natural Things, as out of Myrrh, Saffron, and Aloëpatick; but as for those Vittues that it proceeds from, we describe in their Generations; We only mention the process here, omitting their Original, which we elsewhere do often Treat of.

Take of Myrrh, Aloëpatick, and Saffron, of each one quarter of a pound; the which being put together in a Pellican and placed in Sand, let them ascend most gently for two Months, then at length Separate the Oyl from the feces by an Alembick without Adustion or burning. This Oyl must be digested for a Month together with Circulatum in equal weight, then (after) keep it: In this Elixir are all the Virtues of the Natural Balsame, yea, and such a Conservative Virtue for old Folk, more then is fit to ascribe unto it, because there doth not only proceed one Age therefrom, but Four, Seven, or Ten, &c. Tis scarce possible to expresse its force and natures; but tis in my Judgment sufficiently enough Dilucidated, nor do we think it need any more ample Interpretation.

The End of the Eighth Book, &c.