Magia Adamica and Coelum Terrae, part 5 of 8

Priscorum nos haec docuerunt Omnia Vates,
Quae Binis Tabulis Deus olim tradidit Illis.

The Priests (saith he) (or Prophets) of the Ancient Fathers taught us all These things, which God delivered to them heretofore in two Tables. Thanks be to that God, who made a Heathen speak so plainly. I need not tell you to whom these Tables were delivered, Cavallero De epistola can informe you. I cited this place, that it might appeare, though the Philosophie of Greece came generally out of AEgypt, yet some Graecians have been disciplined by the Jews, and this is proved by no contemptible Testimonies. Aristobulus, who lived in the Dayes of the Machabies, and was himself a Jew, writes to Ptolomie Philometor King of AEgypt, and affirmes that the Pentateuch, or five Books of Moses, were translated into Greek before the Time of Alexander the Great, and that they came to the hands of Pythagoras and Plato. Indeed Numenius the Pythagorean cals Plato, Mosen Atticâ linguâ loquentem, Moses speaking in the Greek Dialect; by which he minded not a similitude of style, but a Conformitie of principles. There is a storie of Clearchus the Peripatetic in his first de somno, how true I know not, but the Substance of it is this. He brings in his Master Aristotle relating, how he met with a very reverend and learned Jew, with whom he had much Discourse about Things Natural and Divine, but his special Confession is, That he was much rectified by him in his Opinion of the Deitie. This perhaps night be, but certainly it was after he writ the Organon, and his other lame Discourses, that move by the Logical Crutch. Now if you will aske me, what Greek did ever prosesse any Magicall Principles? To this I answer, that if you bate Aristotle and his Ushers, who are borne like the Insecta, ex putredine, out of their Masters Corruptions; Greece yeelded not a Philosopher, who was not in some Positions, Magicall. If any man will challenge my Demonstration herein, I doe now promise him my performance. To give you some particular Instances, Hippocrates was altogether Chemicall, and this I could prove out of his owne Mouth, but at this Time his works are not by me. Democritus who lived in the same Age with him, writ his [non-Latin script] that is, Physicall and Mysticall Things, in plaine English, Naturall Secrets. To this mysticall peece Synesius added the Light of his Comments, and dedicated them to Dioscorus Priest of Serapis. Of this Democritus Seneca reports in his Epistles, That he knew a secret Coction of Pebles, by which be turned them into Emeralds. Theophrastus, a most ancient Greek Author in his Book de lapidibus mentions another mineral work of his own, wherein he had written something of Metals. True indeed, that Discourse of his is lost, but notwithstanding his opinion is upon Record, namely that he referred the Originall of metalls to water. This is confirm'd by his owne words, ([non-Latin script]) as I find them cited by Picus in his Book De auro. But that the Art of Transmutation was in Request in. his Dayes, and no late Invention or Imposture, as some think, appears by the Attempts and practice of that Age out of the same Theophrastus; For he mentions one Callias an Atheman, who indeavouring to make gold, brought his Materials into Cinnabar. It were an endles labour for me to recite all the Particulars, that Greece can affoord in order to my present Designe, I will Therefore close up all in this short Summarie. There is no wisdome in Nature, but what proceeded from God, for he made Nature, he first found out, and afterwards ordained the very wayes, and method how to corrupt, and how to generate. This his own wisdome and Knowledge, he communicated in some Measure to the first Man, from him his Children received it, and they taught it their postcritie; but the Jewes having the spiritual Birthright, This Mysterie was their Inheritance, and they possest it intirely, being the Annointed Nation, vpon whom God had powred forth his spirit. By Tradition of the Jewes, The AEgyptians came to be instructed, From the AEgyptians these secrets descended to the Graecians, and from the Graecians (as we all know) the Romanes received their Learning, and amongst other common Arts, this Magicall mysterious one; This is confirm'd by some proper, genuine Effects and Monuments thereof, namely that flexible malleable Glasse, produced in the dayes of Tiberius, and the miraculous Olybian Lamp. But these Times wherein I am now, and those thorough which I have past, are like some Tempestuous Day, they have more clouds, than Light. I will therefore enter Christendome, and here I shall find the Art in her Infancie: True indeed, The Cradle is but in some private hands, few know where, and many believe there is no such Thing. The Schoole-men are high in point of Noyse, and condemne all, but what Themselves professe: It is Aristotet's Almodena, they expose his Errors to the sale, and this continnes for a long time. But every Thing (as the Spaniard saith) hath its Quando; Many years are past over, and now the Child begins to lisp, and peeps abroad in the fustian of Arnold, and Lullie. I need not tell you how he hath thrived since, doe but look upon his Traine, for at this Day who praetends not to Magic, and that so magisterially, as if the Regalos of the Art were in his powers? I know not any Refragans, except some sickly Galenists, whose pale tallow faces speak more Disease, than Physic. These indeed complaine their Lives are too short, Philosophie too taedious, and so fill their Mouths with Ars longa, Vita brevis. This is true (saith the Spanish Picaro) for they cure either late, or never, which makes their Art long: but they kill quickly, which makes life short, and so the Riddle is expounded.

I have now, Reader, performed my promise, and according to my Posse proved the Antiquitie of Magic. I am not so much a foole as to expect a generall subscription to my endeavours, every man's Placet is not the same with mine; but Jacta est Alea, I have done this much, and he that will overthrow it, must know in the first place, it is his Task to do more. There is one point, I can justly bind an Adversarie too, That he shall not oppose Man to God, Heathen Romances to Divine Scriptures: He that would foyle me, must use such weapons as I doe, for I have not fed my Readers with straw, neither will I be confuted with stubble. In the next place it is my Designe to speake something of the Art it self, and this I shall doe in rationall termes, a Forme different from the Ancients, for I will not stuffe my Discourse like a Wilderness with Lions and Dragons. To Common Philosophers that fault is very proper, which Quintilian observed in some Orators: Operum fastigia spectantur, latent fundamenta; The spires of their Babel are in the Clouds, its Fundamentals no where, they talk indeed of fine Things, but tell us not upon what grounds. To avoid these Flights, I shall in this my Olla (for I care not much what I shall call it) observe this Composition. First, I shall speake of that One only Thing, which is the Subject of this Art, and the Mother of all Things. Secondly, I will discourse of that most admirable, and more than naturall Medicine, which is generated out of this one Thing. Lastly, though with some disorder. I will discover the means how, and by which this Art works upon the Subject; but these being the Keyes which lead to the very Estrado of Nature. where she sits in full Solemnitie, and receives the Visits of the Philosophers, I must scatter them in severall parts of the Discourse. This is all, and here thou must not consider how long, or short I shall be, but how full the Discoverie: and truly it shall be such, and so much, that Thou canst not in modestie expect more. Now then you that would be what the Ancient Physicians were, Manus Deorum salutares, not Quacks and Salvos of the Pipkin; you that would performe what you publickly professe, and make your Callings honest and Conscionable, attend to the Truth without spleen. Remember that Praejudice is no Religion, and by Consequence hath no Reward. If this Art were damnable, you might safely studie it notwithstanding for you have a praecept to prove all Things, but to hold fast that which is Good. It is your Duty not to bee wanting to your selves, and for my part, that I may be wanting to noae, thus I begin.

Said the Cabalist, Domus Sanctuarii, quae est hìc inferiùs; disponitur Secundum Domum Sanctuarii, quae est Superiùs, The Building of the Sanctuarie, which is here below, is framed according to that of the Sanctuarie, which is above. Here wee have two worlds Visible and Invisible, and two universall Natures Visible and Invisible out of which both those Worlds proceeded. The Passive Universall Nature, was made in the Image of the Active Universall one, and the Conformitie of Both Worlds, or Sanctuaries, consist in the Originall Conformitie of their Principles. There are many Platonics, (and this last Centurie hath afforded them some apish Disciples) who discourse very boldly of the Similitudes of Inferiors and Superiors, but if wee throughly search their Trash, it is a pack of small Conspiracies; namely of the Heliotrope and the Sun, Iron and the Load-stone, the Wound and the Weapon. It is excellent sport to hear how they crow being roosted on these pittiful Particulars, as if they knew the Universal Magnet, which binds this great Frame, and moves all the Members of it to a Mutuall Compassion, This is an Humor much like that of Don Quixote, who knew Dulcinea, but never saw her. Those students then, who would be better instructed, must first know. There is an Universall Agent, who when hee was dispos'd to Create, had no other Patterne or Exemplar whereby to frame and mould his Creatures, but himself, but having infinite inward Idea's, or Conceptions in himself as hee conceived so hee created, that is to say, hee created an outward forme answerable to the inward Concep ion, or sigure of his Mind. In the second place they ought to know, there is an Universall Patient, and this Passive Nature was created by the Universall Agent. This generall Patient, is the immediat Catholic Character of God himself in his Unitie, and Trinitie. In plain Termes, it is that Substance which wee commonly call the first Matter. But verily it is to no purpose to know this Notion, Matter, unlesse we know the Thing it self, to which the Notion relates; wee must see it, handle it, and by experimentall ocular Demonstrations know the very Ce[…]tral Invisible Essences, and Propriecies of it. But of these things heare the most excellent Capnion, who informes his Jew, and his Epicure of two Catholic Natures Material and Spiritual: Alteram (saith he) quae videri oculis, & attingi manu possit, propè ad omne Momentum alterabilem. Detur enim venia (ut ait Madaurensis) Novitati Verborum, rerum obscuritatibus inservienti. Haec ipsa cum eadem & una persistere nequeat, nihilominus à tali Virtute animi hospitio suscipitur, pro modo rectiùs quo est, quam quo non est, qualis in veritate res est, id est, mutabilis. Alteram autem substantiarum Naturam incorruptam, immutabilem, constantem, eandem q; ac sempèr Existentem. The English of it speaks thus One Nature is such, it may be seen with the eyes, and felt with the hands, and it is subject to Alteration almost in every Moment. You must Pardon (as Apuleius saith) this strange Expression, because it makes for the Obscuritie of the Thing. This very Nature, since shee may not continue one, and the same, is notwithstanding apprehended of the mind under her such Qualification, more rightly as shee is, than as shee is not, namely as the Thing it self is in Truth, that is to say, Changeable. The other Nature, or Principle of Substances, is incorruptible, immutable, constant, One and the same for ever, and alwayes existent Thus hee. Now this Changeable Nature whereof he speaks is the first Visible, Tangible Substance that ever God made; it is white in Appearance, and 'Paracelsus gives you the Reason why: Omnia (saith he) in Dei Manu alba sunt, is ea tingit, ut vult: All things when they first proceed from God, are white, but hee colours them afterwards, according to his pleasure. An Example wee have in this very matter, which the Philosophers call sometimes their red Magnesia, sometimes their white, by which Descriptions they have deceived many men; for in the first praeparation the Chaos is Bloud-red, because the Central Sulphur is stirr'd up, and discovered by the Philosophicall Fire. In the Second it is exceeding white and transparent like the Heavens. It is in Truth somewhat like Common Quicksilver, but of a Coelestiall transcendent brightnesse, for there is nothing upon Earth like it. This fine substance is the Child of the Elements, and it is a most pure, sweet Virgin; for nothing as yet hath been generated out of her: but if at any time shee breeds, it is by the fire of Nature, for that is her husband. Shee is no Animal, no Vegetable, no Mineral, neither is shee extracted out of Animals, Vegetables, or Minerals, but shee is praeexistent to them all, for shee is the Mother of them. Yet one thing I must say, shee is not much short of Life, for shee is almost Animal. Her Composition is miraculous and different from all other Compounds whatsoever. Gold is not so compact, but every Sophister concludes it is no Simple; but shee is so much One, that no man believes she is more. Shee yeelds to nothing but Love, for her End is Generation, and that was never yet perform'd by Violence. Hee that knows how to wanton, and toy with her. the same shall receive all her Treasures. First, shee shedds at her Nipples a thick heavy water, but white as any snow; The Philosophers call it Virgin-milk. Secondly, she gives him Bloud from her very heart; it is a quick heavenly fire, some impioperly call it their sulphur. Thirdly and lastly shee presents him with a secret Chrystall, of more worth and lustie than the white Rock, and all her Rosials. This is shee, and these are her Favours: Catch her, if you can.

To this Character and Discoverie of my owne. I shall adde some more Descriptions, as I find her […]imm'd and drest by her other Lovers. Some few (but such as knew her very well) have written that shee is not onely One and Tirce, but withall Foure and Five, and this Truth is Essentiall. The Titles they have bestowed upon her, are divers. They call her their Catholic Magnesia. and the Sperme of the World. out of which all Naturall things are generated. Her Birth (say they) is Singular, and not without a miracle; her Complexion heavenly, and different from her Parents. Her Body also in some sense is Incorruptible, and the Common Elements cannot destroy it, neither will shee mix with them Essentially. In the outward shape, or figure, shee resembles a stone, and yet is no stone, for they call her their white Gum, and Water of their Sea, water of Life most pure, and most blessed water, and yet they minde not water of the Clouds, or Rain-water. nor water of the Wel, nor Dew: but a certain thick permanent, saltish water, a water that is drie, and wetts not the hand, a viscous, slimie water generated out of the saltish fatnesse of the Earth. They call her also their twofold Mercurie, and Azoth begotten by the Influences of two Globes, Coelestiall, and Terrestriall. Moreover, they affirme her to bee of that Nature, that no fire can destroy her, which of all other Descriptions is most true, for shee is fire her self, having in her a portion of the universall fire of Nature, and a secret Coelestiall spirit, which spirit is animated, and quickened by God himself, wherefore also they call her their most blessed stone. Lastly, they say shee is a middle nature between thick and thin, neither altogether Earthy, nor altogether Firie, but a mean aereall substance to bee found every where, and every time of the year.

This is enough: but that I may speak something my self in plain Termes, I say shee is a very salt, but extreme soft, and somewhat thin and fluid, not so hard, not so thick as common extracted Salts, for shee is none of them, nor any kind of Salt whatsoever that man can make. Shee is a sperme that Nature her self drawes out of the Elements, without the help of Art: man may find it, where Nature leaves it, it is not of his office to make the sperme, nor to extract it, it is already made, and wants nothing but a Matrix, and heat convenient for Generation. Now should you consider with your selves where Nature leaves the seed, and yet many are so dull, they know not how to work, when they are told what they must doe. Wee see in Animal Generations, the sperme parts not from both the Parents, for it remaines with the Female, where it is perfected. In the great world though all the Elements contribute to the Composure of the sperme, yet the sperme parts not from all the Elements, but remaines with the Earth, or with the Water, though more immediatly with the one, than with the other. Let not your Thoughts feed now on the Phlegmatic, indigested Vomits of Aristotle, look on the green youthfull, and flowrie Bosome of the Earth; Consider what a vast Universall Receptacle this Element is. The Starrs and Plarets over-look her, and though they may not descend hither themselves, they shed down their golden Locks, like so many Bracolets, and Tokens of their Love. The Sun is perpetually busie, brings his Fire round about her, as if he would sublime something from her bosom, and rob her of some secret, inclosed Jewell. Is there any thing lost since the Creation? Would'st thou know his very bed, and his pillow? It is Earth. How many Cities dost thou think have perished by the Sword? how many by Earth-quakes? and how many by the Deluge? Thou doest perhaps desire to know where they are at this present: believe it they have one common Sepulcher, what was once their Mother, is now their Tombe; All things return to that place from whence they came, and that very place is Earth. If thou hast but leasure, run over the Alphabet of Nature, examine every Letter, I mean every particular Creature, in her Booke. What becomes of her Grasse, her Corne, her Herbs, her Flowers? True it is, both Man and beast doe use them, but this onely by the way, for they rest not till they come to Earth again. In this Element they had their first, and in this will they have their last station. Think (if other Vanities will give thee leave,) on all those Generations that went before thee, and anticipate all those that shall come after thee. Where are those Beauties, the Times past have produced, and what will become of those that shall appear in future Ages? They will all to the same 'Dust, they have one Common house, and there is no Familie so numerous, as that of the Grave. Doe but look on the Daily sports of Nature, her Clouds and mists, the Scaeue, and Pageantrie of the Aire, Even these Momentary Things retreat to the Closet of the Earth. If the Sun makes her drie, shee can drink as fast, what gets up in Cloudes, comes down in Water, the Earth swallows up ail, and like that Philosophicall Dragon eats her own Tayle. The wise Poets saw this, and in their mysticall language call'd the Earth Saturne, telling us withall, shee did feed on her own Children. Verily there is more Truth in their stately Verse, than in Aristotle's dull Prose, for hee was a blinde beast, and Malice made him so. But to proceed a little further with you, I wish you to concoct what you reade, to dwell a little upon Earth, not to fly up presently, and admire the Meteors of your own Braines. The Earth you know in the Winter time is a dull, dark, dead Thing. a contemptible frozen phlegmatick Lump. But towards the Spring, and Fomentation. of the Sun, what rare Pearles are there in this Dung-hill? what glorious Colours, and tinctures doth she discover? a pure eternall green overspreads her, and this attended with innumerable other Beauties; Roses red and white, golden Lilies, Azure Violets, the Bleeding Hyacinths, with their severall coelestiall odours, and Spices. If you will be advised by me, Learn from whence the Earth hath these invisible Treasures. This Annuall Flora, which appears not without the Complements of the Sun. Behold I will tell you as plainly as I may. There are in the world two Extremes, Matter and Spirit: one of these I can assure you is earth. The Influences of the spirit animate and quicken the matter, and in the Material Extreme the seed of the spirit is to be found. In middle Natures, as Fire, Aire, and Water, this Seed stayes not, for they are but Dispenseros, or Media, which convey it from one extreme to the other, from the Spirit to the Matter, that is to the Earth. But stay my friend, this Intelligence hath somewhat stirr'd you. and now you come on so furiously, as if you would rifle the Cabinet. Give me leave to put you back. I mind not this Common, faeculent, impure Earth, that falls not within my Discourse, but as it makes for your Manuduction. That which I speak of is a Mysterie, it is Coelum Terrae, and Terra Coeli, not this dirt, and dust, but a most Secret, Coelestiall, Invisible Earth.

Raymund Lullie in his Compendium of Alchimie, calls the Principles of Art Magic, Spiritus fugitivos in Aere condensatos, in forma Monstrorum Diversorum, & Animalium, etiam Hominum, qui vadunt sicut Nubes, modo hùc, modo illùc, Certain fugitive spirits condensed in the Ayre. in the shape of Divers Monsters. Beasta and Men, which move like Cloudes hither and thither. As for the Sense of our Spaniard, I refer it to his Readers, let them make the most of it.