Lumen de Lumine, part 3 of 5

The First Matter.

WHen I seriously consider the System or Fabric of this world, I find i[…] to be a certaine Series, a Link o[…] Chaine, which is extended à non Gradu ad no[…] Gradum, From that which is beneath all Apprehension, to that which is above all Apprehension. That which is Beneath all Degree of Sense, is a certaine Horrible Inexpressible Darknesse. The Magicians call it Tenebr[…] Activae, and the Effect of it in Nature i[…] Cold, &c. For Darknesse is vultus Frigoris the Complexion, Body, and Matrix of Cold as Light is the Face, Principle, and Fountaine of Heat. That which is above all Degree of Intelligence, is a certaine Infinite Inaccessible Fire or Light. Dionysius cals it Caligo Divina, because it is Invisible, and Incomprehensible. The Jew styles it [non-Latin script] Ein, that is Nihil or Nothing: but in a Relative sense, or as the Schoolmen expresse it, Quo ad nos. In plaine tearms it is Deitas nuda sine Indumento. The middle Substances, or Chaine between these Two, is That which we Commonly call Nature. This is the Scala of the great Chaldee, which doth reach à Tartaro ad primum Ignem, from the Subternaturall Darknesse to the supernaturall Fire. These Middle Natures came out of a certaine water, which was the Sperm, or First Matter of the Great world, and now we will begin to describe it: Capiat, qui Capere potest.

It is in plaine Tearms, [non-Latin script]: Or rather it is [non-Latin script], that is [non-Latin script]; an exceedingly soft, moyst, fusible, […]flowing Earth: An Earth of wax, that is ca[…]able of all Formes and Impressions. It is [non-Latin script], Terrae-Filius Aquâ mixtus, and to speake as the Nature of the Thing requires, [non-Latin script]. The learned Ar[…]chimist defines it, [non-Latin script]. It is a Divine animated Masse, of Complexion somewhat like Silver, the Union of Masculine and Feminine spirits, The Quintessence of Four, the Ternarie of Two, and the Tetract of One. These are his Generations Physicall, and Metaphysicall. The Thing it self is a world without Forme, neither mcer power, nor perfect Action: but a weak virgin Substance, a certain soft prolific Venus, the very Love and Seed, the Mixture and Moysture of Heaven and Earth. This Moysture is the Mother of all […]hings in the world, and the Masculine Sulphureous Fire of the Earth is their Father. Now the Jews, who without Controversie were the wisest of Nations, when they discourse of the Generation of Metals, tell us it is performed in this manner The Mercurie, or Mineral liquor (say they) is altogether cold and passive, and it lyes in certain earthy Subterraneous Caverns: But when the Sun ascends in the East, his Beams and Heat falling on this Hemisphere, stir up and fortifie the inward Heat of the Earth. Thus we see in winter weather that the outward Heat of the Sun excites the inward naturall Warmth of our Bodies, and cheerisheth the Bloud when it is almost cold and frozen. Now then the Central heat of the Earth being st[…]rr'd and seconded by the Circumferentiall Heat of the Sun, works upon the Mercury, and sublimes it in a thin vapour to the Top of it's Cell or Cavern. But towards Night when the Sun sets in the West, the Heat of the Earth because of the Absence of that great Luminarie, grows weak, and the Cold prevailes, so that the vapours of the Mercury which were formerly sublim'd, are now condens'd, and distill in Drops to the Bottome of their Cavern. But the Night being spent, the Sun againe comes about to the East, and Sublimes the Moysture as formerly: This Sublimation and Condensation continue so long till the Mercury takes up the Subtill Sulphureous parts of the Earth, and is incorporated therewith, so that this sulphur coagulats the Mercury, and sixeth him at last that he will not sublime, but lyes still in a ponderous Lump, and is concocted to a perfect Metall. Take notice then that our Mercury cannot be coagulated without our Sulphur, for Draco non moritur sine suo Compare: it is water that dissolves and putrifies Earth, and Earth that thickens and putrifies Water. You must therefore take two principles to produce a Third Agent, according to that dark Receit of Hali the Arabian. Accipe Canem Masculum Corascenum, & Catellam Armeniae, Conjunge, & parient tibi Catulum coloris Coeli. Take (saith he) the Corasee[…] Dog, and the Bitch of Armenia, put them both together, and they will bring thee a skie colour'd Whelp. This skie colour'd whelp is that Soveraign, admir'd, and famous Mercury, known by the Name of the Philosophers Mercury. Now for my part I advise thee to take two living Mercuries, plant them in a purified Mineral Saturn, wash them and feed them with water of Salt Vegetable, and thou shalt see that speech of the Adeptus verified: Pariet Mater Florem germinalem, quem ubere suo viscoso nutriet, & se totam ei in Cibum vert[…]t, fovente Patre. But the Processe or Receit is no part of my Design, wherefore I will return to the first Matter, and I say it is no kind of water whatsoever. Reader if it be thy Desire to attaine to the Truth, rely upon my words, for I speak the truth, and I am no Deceiver. The Mother or first Matter of Metals is a certaine watery Substance, neither very water, nor very Earth, but a Third thing compounded of Both and retaining the Complexion of neither. To this agrees the learned Valentine in his appo[…]t and genuine Description of our Sperm. Materia Prima (saith he) est Aquosa Substantia, Sicca reperta, & nulli Materiae comparabilis. The first Matter is a waterish Substance found Drie, or of such a Complexion that wets not the Hand, and nothing like to any other Matter whatsoever. Another excellent, and well experienc'd Philosopher defines it thus. Est Terrena Aqua, & Aquosa Terra in Terrae ventre Terrae commixta, cum Quâ se commiscet Spiritus, & Caelestis Influxus. It is (saith he) an Earthy water, and a watery Earth, mingl'd with Earth in the Belly of the Earth, and the spirit and Influences of Heaven commix themselves therewith. Indeed it cannot bee denied but some Authors have nam'd this Substance by the names of all ordinary waters, not to deceive the simple, but to hide it from the Ranting, ill-disposed Crew. On the contrary some have expresly and faithfully Informed us it is no Common water, and especially the reverend Turba. Ignari (saith Agadmon) cum audiunt nomen Aquae, putant Aquam Nubis esse, quod si libros nostros intelligerent, scirent esse Aquam permanentem, quae absque suo Compari cum quo facta est unum, permanens esse non possit. The ignorant (saith he) when they heare us name water, think it is water of the Clouds but if they understood our Books, they should know it to be a permanent or fix'd water, which without its Sulphur to which it hath been united, cannot be permanent. The noble and knowing Sendivogius tels us the very same Thing: Aqua nostra est Aqua Coelestis non madefaciens minus, non vulgi, sed fere pluvialis. Our water is a heavenly water, which wets not the hand, not that of the common Man, but almost or as it were Pluvial. We must therefore consider the severall Analogies and similitudes of Things, or we shall never be able to understand the Philosophers. This Water then wets not the Hand, which is notion enough to perswade us it can be no common water. It is a M[…]talline bitter, Saltish liquor. It hath a true minerall Complexion: Habet (saith Raymund Lullie) speciem solis & Lunae & in tali Aqu[…] nobis apparuit, non in Aquá Fontis, aut pluviae. But in an other place he describes it more fully, Est Aqua sicca (saith he) non aqua Nubis, aut phlegmatica, sed aqua Cholerica, igne Calidior. It is a drie water, not water of the Clouds, or phlegmatic water, but a Choleric water, more hot than Fire. It is moreover Greenish to the sight, and the same Lullie tels you so: habet colorem lacertae Viridis, it looks saith he, like a green lizard. But the most prevalent Colour in it, is a certain inexpressible Azure, like the Body of Heaven in a clear Day. It […]ooks in Truth like the Belly of a Snake, especially neer the Neck, where the Scales have a deep Blew Tincture, and this is the reason, why the Philosophers call'd it their serpent, and their Dragon. The predominant Element in it, is a certaine Fierie subtill Earth, and from this prevalent part the Best Philosophers have denominated the whole Compound. Paracelsus names it openly but in one place, and he cals it Viscum Terrae, The Slime, or Viscous part of the Earth. Raymund Lullie describeth the Crisis, or Constitution of it in these words. Substantia lapidis nostri est tota pinguis, & Igne impregnata. The Substance of our stone (saith he) is altogether fat, or viscous, and impregnated with fire; In which respect he cals it elsewhere not water, but Earth. Capias Terram nostram (saith he) impregnatam à Sole, quia lapis est honoratus, repertus in Hospitus desertis, & est intus inclusum velut magnum Secretum, & Thesaurus incantatus. Take our Earth, which is impregnated, or with Child by the Sun, for it is our precious stone, which is found in desolat Houses, and there is shut up in it a great secret, and a Treasure inchanted. And againe in a certaine place he delivers himself thus. Prima materiae Fili, est Terra subtilis sulphurea, & haec nobilis Terra dictum est Subjectum Mercuriale. My son (saith he) the first, Matter is a subtil, Sulphureous Earth, and this noble Earth is call'd the Mercurial subject. Know then for certaine that this Slimie moyst Sperm, or Earth, must be dissolved into water, and this is the Water of the Philosophers, not any common water whasoever. This is the grand secret of the Art, and Lullie discovers it, with a great deale of Honesty, and Charitie. Argentum vivum nostrum (saith he) non est Argentum vivum Vulgare: Imo Argentum vivum nostrum est Aqua alterius Naturae, quae reperiri non potest supra Terram, cum in actionem venire non possit per Nat[…]ram, absque ad[…]utorio Ingenii. & Humanarum manuum operationibus. Our Mercury is not common Mercury, or Quick-silver: but our Mercury is a water, which cannot be found upon Earth, for it is not made, or manifested by the ordinary course of Nature, but by the Art, and manual Operations of Man. Seek not then for that in nature, which is an Effect beyond her ordinary processe: you must help her, that she may exceed her common course, or all is to no purpose. In a word, you must make this water, before you can find it. In the interim you must permit the Philosophers to call their subject, or Chaos, a Water, for there is no proper name for it, unlesse we cal it a Sperm, which is a watery Substance, but certainly no Water. Let it suffice, that you are not cheated, for they tell you what it is, and what it is not, which is all that Man can doe. If I aske you, by what name you call the Sperm of a Chick, you will tell me it is the white of an Egge, and truly so is the shell as well as the Sperm that is within it: But if you call it Earth or water, you know well enough it is neither, and yet you cannot find a third name. Judge then as you would be judged, for this is the very case of the Philosophers: Certainly you must be very unreasonable, if you expect that language from Men, which God hath not given them. Now that we may confirme this our Theorie and Discourse of the Sperm not only by Experience but by Reason, it is necessary that we consider the Qualities and Temperament of the Sperm. It is then a slimie slippery, Diffusive Moysture. But if we consider any perfect products they are firme, compacted, figurated Bodies, and hence it follows they must be made of something that is not firme, not compacted, not figurated, but a weak, quivering, altering substance. Questionlesse thus it must be, unlesse we make the Sperm to be of the same Complexion with the Body, and then it must follow that Generation is no Alteration. Againe: it is evident to all the world, that nothing is so passive as Moysture. The least heat turnes Water to a Vapour, and the least cold turns that Vapour to Water. Now let us consider what Degree of Heat it is, that acts in all Generations, for by the Agent we may guesse at the Nature of the patient. We know the Sun is so remote from us, that the Heat of it (as daily Experience tels us) is very faint, and remisse. I desire then to know, what Subject is there in all Nature, that can be altered with such a weake Heat, but Moysture? Certainly none at all: for all hard Bodies, as Salts, Stones, and Metals, preserve, and retaine their Complexions in the most violent, excessive Fires. How then can we expect they should be altered by a gentle, and almost insensible Warmth? It is plaine then, and that by infallible inference from the proportion and power of the Agent, that Moysture must needs be the patient: For that Degree of Heat, which Nature makes use of in her Generations, is so remisse and weak, it is impossible for it to alter any thing but what is moyst, and waterish. This truth appears in the Animal Familie, where we know well enough the Sperms are moyst: indeed in Vegetables the Seeds are Drie, but then Nature generats nothing out of them, till they are first macerated, or moystned with Water. And here my Peripatetic, thou art quite gone, and with thee thy pura potentia, that fanatic Chaos of the Son of Nichomachus. But I must advise my Chimists to beware of any Common Moysture, for that will never be altered otherwise then to a Vapour. See therefore that thy moysture be well tempered with Earth, otherwise thou hast […]othing to dissolve, and nothing to Coagulat. Remember the practice, and Magic of the A mig[…]ti[…] God in his Creation, as it is manifested to thee by Moses. In principio (saith he) creavit Deus Coelum & Terram: But the Originall i[…] it be truly, and rationally renderd, speaks thus, In principio Deus miscuit Rarum, & Densum; In the Beginning God mingl'd or temper'd together the Thin and the Thick: for Heaven and Earth in this Text (as we have told you in our Anima Magica) signifie the Virgin Mercury, and the Virgin Sulphur. This I will prove out of the text it self, and that by the vulgar received Translation, which runs thus: In the Beginning God created the Heaven, and the Earth: And the Earth was without forme and voyd, and there was darknesse upon the face of the abysse, and the spirit of God moved upon the face of the Waters. In the first part of this text Moses mentions two created principles, not a perfect world as we shall prove hereafter, and this he doth in these Generall termes, Heaven and Earth. In the latter part of it he describes each of these principles by it self in more particular termes, and he begins with the Earth. And the Earth (saith he) was without forme, and void. Hence I infer that the Earth he speaks of was a meer Rudiment or principle of this Earth which I now see, for this present Earth is neither void, nor without forme. I conclude then that the Mosaycall earth was the Virgin Sulphur, which is an earth without forme, for it hath no determinated Figure. It is a Laxative instable incomposed substance, of a porous empty Crasis like Sponge, or Soote. In a word[…] I have seen it, but it is impossible to describe it. After this he proceeds to the Description of his Heaven, or second principle, in these subsequent words: And their was Darknesse upon the face of the abysse, and the spirit of God moved upon the face of the waters. Here he cals that an abysse and Waters, which hee formerly called Heaven. It was indeed the Heavenly Moysture or Water of the Chaos out of which the separated Heaven, or Habitation of the stars was afterwards made[…] This is clear out of the Originall, for [non-Latin script] Hamaim and [non-Latin script] Hashamaim are the same words, like Aqua and Ibi Aqua, and they signifie one and the same substance, namely Water. The text then being render'd according to the primitive naturall truth, and the undoubted sense of the Author, speaks thus; In the beginning (or according to the Jerusalem Thargum) In wisdome God made the water and the earth: And the earth was without forme and void, and there was Darknesse upon the Face of the Deep, and the spirit of God moved upon the Face of the waters. Here you should observe that God created two principles, Earth and Water, and of these two he compounded a third, namely the Sperm or Chaos. Upon the water, or moyst part of this Sperm, the spirit of God did move, and (saith the Scripture) there was Darknesse upon the face of the Deep. This is a very great secret, neither is it lawfull to publish it expresly, and as the Nature of the thing requires, but in the Magicall work, it is to be seen, and I have been an eye witnesse of it my selfe.

To conclude: Remember that our subject is no common water, but a thick, slimie, fat earth. This earth must be dissolved into water, and that water must be coagulated again into earth. This is done by a certaine Naturall Agent, which the Philosophers call their secret fire: for if you work with common fire, it will drie your Sperm, and bring it to an unprofitable red Dust, of the Colour of wild poppie. Their fire then is the Key of the Art, for it is a Naturall Agent, but acts not Naturally without the Sun. I must confesse it is a knottie Mysterie, but we shall make it plaine, if you be not very Dim and Dull. It requires indeed a quick, clear Apprehension, and therefore Readers, Snuffe your Candles.

The Philosophicall Fire.

FIre, notwithstanding the Diversities of it in this Sublunarie Kitchin of the Elements, is but one Thing, from one Root. The Effects of it are various according to the Distance, and Nature of the subject wherein it resides, for that makes it Vital, or Violent. It sleeps in most things as in Flints, where it is silent and Invisible. It is a kind of perdue: lys close like a Spider in the Cabinet of his Web, to surprise all that comes within his lines. He never appears without his prey in his Foot, where he finds ought that's Combustible there he discovers himself, for if wee speak, properly, he is not generated, but manifested. Some Men are of Opinion that hee breeds nothing, but devoures all things, and is therefore call'd Ignis quasi Ingignens: This is a Grammticall Whim, for there is nothing in the world generated without Fire. What a fine Philosopher then was Aristotle, who tels us this Agent breeds nothing but his Pyrausta, a certain Fly which he found in his Candle, but could never be seen afterwards? Indeed too much Heat burns and destroyes, and if we descend to other Natures, too much water drowns, too much earth buries and choaks the seed that it cannot come up: And verily at this Rate there is nothing in the world that generats. What an Owle was he then, that could not distinguish with all his Logic between Excesse and Measure, between Violent and Vital Degrees of Heat, but concluded the Fire did Breed nothing, because it consumed something? But let the Mule passe, for so Plato call'd him, and let us prosecute our secret fire. This fire is at the Root, and about the Root (I mean about the Center) of all things both Visible, and Invisible. It is in water, earth, and ayr; It is in Minerals, Herbs, and Beasts; It is in Men, Stars, and Angels; but Originally it is in God himself, for he is the Fountain of Heat and fire, and from Him it is derived to the rest of the Creatures in a certaine streame, or Sun-shine. Now the Magicians affoord us but two Notions, whereby we may know their fire: it is as they describe it. Moyst and Invisible. Hence have they call'd it Venter Equi, and Fimus Equinus: but this only by way of Analogie, for there is in Horse-dung a moyst Heat, but no fire that is visible. Now then let us compare the common Vulcan with this Philosophicall Vesta, that we may see wherein they are different. First of all then the Philosopher's fire is moyst, and truly so is that of the Kitchin too. We see that flames contract and extend themselves, now they are short, now they are long, which cannot be without moysture to maintaine the flux, and Continuitie of their parts. I know Aristotle makes the fire to be simply dry, perhaps because the effects of it are so; he did not indeed consider that in all Complexions there are other Qualities besides the praedominant one. Sure then this drie stuffe is that element of his, wherein he found his Pyrausta; but if our naturall fire were simply drie, the flames of it could not flow, and diffuse themselves as they doe they would rather fall to Dust, or turne like their fuell to ashes. But that I may returne to my former Discourse, I say the Common fire is excessively hot, but moyst in a far inferior degree, and therefore destructive, for it preyes on the moysture of other things. On the contrary the warmth and moysture of the Magicall Agent are equall, the one temperates, and satisfies the other: it is a humid tepid fire, or as we commonly expresse our selves, Bloud-warme. This is their first, and greaeest Difference in Relation to our desired effect, we will now consider their second. The Kitchin fire (as we all know) is visible, but the Philosophers fire is Invisible, and therefore no Kitchin fire. This Almadir expresly tels us in these words, Solos radios Invisibiles ignis nostri sufficere. Our work (saith he) can be performed by nothing, but by the Invisible Beams of our fire. And againe, Ignis noster Corrosivus est Ignis, qui supra nostrum vas Nubem obducit, in quâ nube radii hujus ignis occulti sunt. Our Fire is a Corrosive fire, which brings a cloud about our glasse or vessell, in which Cloud the Beams of our fire are hidden. To be short, the Philosophers call this Agent their Bath, because it is moyst as Baths are: but in very truth it is no kind of Bath, neither Maris, nor Roris, but a most subtil fire, and purely Naturall, but the Excitation of it is Artificiall. This Excitation, or preparation (as I have told thee in my Coelum Terrae) is a very triviall, slight, ridiculous thing: neverthelesse all the secrets of Corruption and Generation are therein contained. Lastly, I think it just to informe thee, that many Authors have falfly described this fire, and that of purpose to seduce their Readers. For my ownpart, I have neither added, nor diminished, thou hast here the true intire secret, and in which all the Eastern sages agree: Alfid, Almadir, Belen, Gieberim, Hali, Salmanazar, and Zadich: with the three famous Jews Abraham Artefius, and Kalid. If thou doest not by this time apprehend it, thou are past my Cure, for I may tell thee no more of it, I may only reach thee how to use it.