The Three Principles Of All Things

How are things produced of the 4 Elements?

After Nature had received from the most high Creator of all things the priviledge of being Princesse over this Monarchy of the world, shee began to distribute places, and Provinces to every thing, according to its dignity; and in the first place shee made the Elements the Princes of the world; and that the will of the most High (in whose will Nature was placed) might be fulfilled, she ordained that one should continually act upon the other.

The Fire therefore began to act upon the Aire, and produced Sulphur, the Air also began to act upon the Water, & brought forth Mercury, the Water also began to act upon the Earth, and brought forth Salt.

But the Earth, since it had nothing to work upon, brought forth nothing, but that which was brought forth continued, and abided in it: Wherefore there[Pg 112] became only three Principles, and the Earth was made the Nurse, and Mother of the rest.

There were 3 Principles which the ancient Philosophers did not so strictly consider. They described only 2 actings of the Elements (or if they were willingly silent in it, who shall censure them, seeing they dedicated their writing only to the Sons of Art?) and named them Sulphur, and Mercury, which also may suffice us, to be the matter of Metals, as also of the Philosophers Stone.

Whosoever therefore will bee a true Searcher of this sacred Science must of necessity know the Accidents, and an Accident it self, that he may learn to what subject, or Element he purposeth to come to, that through mediums he may apply himself to that, if otherwise he desire to fill up the number of four.

For as these three Principles were produced of four, so also by diminution must these three produce two, Male, and Female; and two produce one incorruptible thing, in which those foure shall being equally perfect, be purified, and digested to the utmost; and so a quadrangle shall answer a quadrangle.

This is that quintessence, which is very necessary for every Artificer, being separated from many contraries.

And so you hast in these three Principles, in what naturall composition soever, a body, a spirit, and an occult soule; which three, if you shalt joine them together being separated, and well purified, as wee said before, without doubt will by imitating Nature yeeld most pure fruit.

For although the soule be taken from a most noble place, yet it cannot come whither it tends but by a spirit, which is the place, and mansion of the soule; which if you wilt reduce[Pg 113] to its due place, it is necessary that it be washed from all its faults; and that the place be purified, that the soule may be glorified in it, and never more be separated from it.

Now therefore you hast the originall of the three Principles, out of which it is thy part, by imitating Nature, to produce the Mercury of Philosophers, and their first matter, and to bring those Principles of things, especially of metals to thy purpose: seeing without those Principles it is impossible for thee to perfect any thing by Art, since also Nature her self can doe nor produce nothing without them.

These three are in all things, and without them there is nothing in the world, or ever shall bee naturally.

The ancient Philosophers named only 2 Principles:

1. Sulphur
2. Mercury

Salt is the third Principle. Without it, they could never have attained to this work, since that is the key, and beginning of this sacred Science. Salt opened the gates of Justice; it is that which hath the keyes to the infernall prisons, where Sulphur lies bound, as hereafter shal be more fully shewed in the third Treatise of the Principles, of Salt.

Now to our purpose, which is that these 3 principles are altogether necessary, because they are the neer matter.

The matter of metals is twofold:

1. Near

This is Sulphur and Mercury.

2. Far

This is the 4 Elements out of which God creates things.

Leave therefore the Elements, because of them you shalt doe nothing; neither canst you out of them produce any thing but these three Principles, seeing Nature her self can produce nothing else out of them. If therefore you canst out of the Elements produce nothing but these 3 Principles, wherefore then is that vaine labour of thine to seeke after, or to endeavour to make that which Nature hath already made to thy hands?

Is it not better to goe three mile then four?

Let it suffice thee then to have three Principles, out of which Nature doth produce all things in the earth, and upon the earth; which three we find to be entirely in every thing. By the due separation, and conjunction of these, Nature produceth as well metals, as Stones, in the Minerall Kingdome; but in the Vegetable Kingdome Trees, Herbs, and all such things; also in the Animall Kingdome the Body, Spirit, and Soule, which especially doth resemble the work of the Philosophers. The Body is Earth, the Spirit is Water, the Soule is Fire, or the Sulphur of Gold: The Spirit augmenteth the quantity of the Body, but the Fire augmenteth the virtue thereof.

But because there is more of the Spirit in weight, then is of the Fire; the Spirit is raised, and oppresseth the Fire, and drawes it to it self: and so every one of them, encreaseth in virtue, and the Earth, which is the midle betwixt them encreaseth in weight.

Let therefore every searcher of this Art conclude in his mind what he seeks for out of these three, and let him assist it in the overcomeing of its contrary; and then let him adde to the weight of Nature his weight, that the defect of Nature may be made up by Art, that shee may overcome what is contrary to her. We said in the Element of Earth, that the Earth was nothing else but the receptacle of other Elements, i.e. the subject in which those two, Fire and Water, do strive, the[Pg 115] air mediating; if the Water be predominant, it brings forth things that are corruptible, and continue but for a time; but if the Fire overcome, it produceth things that are lasting, & incorruptible. Consider therefore what is necessary for thee.

Fire and Water are in everything. But neither Fire nor Water makes anything.

This is because they only strive together, and contend concerning swiftnes and virtue. This not of themselves, but by the excitation of the intrinsic heat, which by the motion of the heavenly virtues is kindled in the Center of the Earth;

Without these, those two could never do anything. They would both stand still in their own bound and weight. But Nature afterward joined them together proportionably. It then stirs them up by an intrinsecal heat.

And so they begin to contend one with the other, and each of them will call to its help its like. They ascend and encrease, untill the Earth can ascend no higher with them.

In the meantime, those two by this retaining of the Earth are subtilized; (for in that subject of the Earth the Fire, and Water ascend incessantly, and act through the pores which are reserved, and which the air prepares) and out of their subtiliation proceed flowers, and fruit, in which they become friends, as you may see in Trees; for by how much the better they are subtilized, and purified by ascending, so much the better fruit doe they bring forth, especially if they end with their virtues equally joined together.

The things being purged, and cleansed, cause that the Fire, and Water be made friends, which will easily bee done in their own earth, which did ascend with them.

And then you shalt in a shorter time perfect it, then Nature could, if you shalt joine them well together, according to the weight of Nature, not as it was before, but as Nature requires, and as is needfull: Because Nature in all compositions puts more of the other Elements then of Fire: always the least part is Fire, but Nature according as shee pleaseth, addes an extrinsical Fire to stir up that intrinsic according to more, or lesse, in much, or little time; and according to this if the Fire exceed, or be exceeded, things perfect, or imperfect are made, as well in Mineralls, as in Vegetables.

The extrinsical Fire does not enter into the depth of the composition essentially, but only in virtue. For the intrinsecal material Fire is sufficient for it self, if only it hath nourishment, and the extrinsical Fire is nourishment to it, and as it were Wood in respect of Elementary Fire, and according to such a nourishment it increaseth, and is multiplyed.

There is not too much extrinsical Fire, for if any one eats more then he is able, he is choked.

A great flame devours a little Fire. The extrinsical Fire must be multiplicative, nourishing, not devouring, so things are perfected. Decoction therefore in every thing is the perfection: so Nature addes virtue, and weight, and makes perfect.

But because it is hard to adde to a compound, since it requires a long labour, wee advise that you take away so much of that which is superfluous, as is needfull, and as Nature requires: The superfluities being removed mix them, then Nature will shew thee, what you hast sought after. you also shalt know, if Nature hath joined the Elements well, or ill together, seeing[Pg 117] all Elements consist in conjunction.

But many practitioners sow Straw, for Wheat, and some both. Many cast away that, which the Philosophers love.

Some begin, and end, because of their inconstancy; they seek for a difficult Art, and an easy labour; they cast away the best things, & sow the worst; but as this Art is concealed in the Preface, so also is the matter cast away in the beginning.

This Art is nothing else, but the virtues of the Elements equally mixed.

It is a natural equality of hot, dry, cold, moist; A joining together of Male, and Female, which the same Female begot, i.e. a conjunction of Fire, and the radicall moisture of metals.

By considering that the Mercury of Philosophers hath in it self its owne good Sulphur, more or lesse, depurated, and decocted by Nature, you maist perfect all things out of Mercury: but if you shalt know to adde thy weights to the weights of Nature, to double Mercury, and triple Sulphur, it will quickly be terminated in good, then in better, untill into best of all: although there be but one appearing Sulphur, and two Mercuries, but of one root; not crude, nor too much boiled, yet purged, and dissolved, if you hast understood mee.

It is not needfull to describe the matter of the Mercury of Philosophers, and the matter of their Sulphur: no mortall man ever could, or ever hereafter shall bee able to describe it more openly, and cleerly then it hath already been described, and named by the Ancient Philosophers, unlesse he will bee an Anathema of the Art. For is so commonly named, that truly it is not esteemed of, therefore doe Students of this Art bend their minds rather to other[Pg 118] subtilties, then abide in the simplicity of Nature.

We doe not yet say, that Mercury of Philosophers is a common thing, and openly named, but the matter of which Philosophers doe make their Sulphur, and Mercury: for the Mercury of Philosophers is not to be had of it self upon the Earth, but it is brought forth by Art out of Sulphur, and Mercury joined together; it doth not come forth into light, for it is naked, but yet is covered by Nature in a wonderful manner. To conclude, we say with repeating Sulphur, and Mercury to be the Mine of our Quicksilver (but being joined together) that Quicksilver can dissolve metals, kill them, and make them alive, which power it receiveth from that sharp Sulphur, which is of its own nature. But that you maist yet better conceive it, hearken to me whilst I tell thee the difference which is betwixt our Quicksilver, and common Quicksilver, or Mercury. Common Mercury doth not dissolve Gold, and Silver so, that it cannot be separated from them; but our Argent vive doth dissolve Gold, and Silver, and is never separated from them, but is as Water mixed with Water.

Common Mercury hath combustible evill Sulphur, with which it is made black: but our Argent vive hath in it incombustible Sulphur, fixed, good, white, and red. Common Mercury is cold, and moist, our Mercury is hot, and moist. Common Mercury makes bodies black, and stains them: our Argent vive makes bodies as white as Crystall. Common Mercury is turned by precipitation into a Citrine powder, and an evill Sulphur: our argent vive by virtue of heat, into most white Sulphur, good, fixed, and fluxible. Common Mercury by how much the more it is decocted, the more[Pg 119] fluxible it is: our Argent vive, by how much the more it is decocted, the more it is thickned. By these circumstances therefore you maist consider how the Common Mercury differs from the Mercury of Philosophers. If you dost not yet understand, do not expect it, for no mortall man will ever speake more plainly, and cleerly, then wee have done: but now of the virtues of it. Our Argent vive is of such virtue, that it is of it self sufficient for thee, and for it self without any addition of any extraneous thing, it is dissolved, and congealed by a naturall decoction only: but Philosophers for brevities sake adde to it its own Sulphur well digested, and ripened, and so they work.

Wee could cite the Writings of Philosophers to confirm what we have said; but because we have wrote clearer things then are in their Writings, they need not any confirmation, he shall understand who looks into other mens writings.

If therefore you wilt follow our advice, Wee advise thee, that before you settest thy self to this Art, in the first place you learn to hold thy tongue, and that you inquire into the Nature of Mines, and metals, as also of Vegetables, for you shalt find our Mercury in every subject, and from all things the Mercury of Philosophers may bee extracted, although it be neerer in one subject, then in another.

This Art is not placed in fortune, or casual invention. It is a real Science. There is but this one matter in the world, by which, and of which the Philosophers Stone is made.

It is in all things. But in extracting of it a mans life would fail, and not be sufficient.

Yet without the knowledge of natural things, especially in the Mineral Kingdom, you shalt be like a blind man that walking by use.

Truly such a one seeks after the Art but casually; and although, as it oftentimes falls out, that a man may by chance fall upon the matter of our Argent vive, yet then he ends the worke when he should begin; and so as he found it out casually, he loseth it casually, because he knows not upon what he should ground his intention.

Therefore this Art is the gift of the most high God: and unlesse God reveales it by means of a good wit, or friend, it is hardly known: for wee cannot bee all as Geber, nor as Lullius: And although Lullius was a man of a subtill wit, yet if he had not received the Art from Arnoldus, certainly he had been like unto those which find the Art with difficulty: So also Arnoldus confesseth that he received it of a friend. For it is easy to write what Nature dictates:

It is a Proverb, It is easy to adde to things already found out. Every Art, and Science is easy to the Master, but to a young Scholar not so: and to find out this Art there is a long time required, many vessells, great expence, and continuall labour, with much meditation, although to him that knows it already all things are easy, and light.

To conclude therefore wee say, that this Art is the gift of God alone, which being known, he must also bee prayed to that he would give his blessing to the Art; for without this divine blessing it would be of no use, and unprofitable, which wee our selves have had experience of, seeing wee have by reason of this Art undergone great dangers, yea wee have had more mischief, and misfortune by it, then advantage: but there is a time when men are wise too late.

The judgements of the Lord are a great depth.

Yet I admired at divine providence in these my misfortunes: for I always had the protection of our great Creator always at hand, that no enemie could bee too hard for me, or represse mee.

The Angel of the Lord of this Treasury hath always been my Keeper, into which Treasury the most High Creator hath shut close this treasure only, which he will always defend, and secure. For I have heard that my Enemies have fell into that snare which they laid for mee.

They which would have taken away my life have lost their own; and some of them which would have taken away my goods have lost Kingdomes:

Moreover, I know many that would have detracted from my good name, have perished with disgrace. So great preservation have I always had from the great Creator of all things, who presently took mee from my Mothers wombe, put mee under the shadow of his wings, and infused the Spirit of understanding all naturall things, to whom be praise, and glory, for ever, and ever. So great blessings have I received from the most High God our Creator, that it is impossible not only for my pen, but my mind to comprehend.

God scarce ever conferred upon any mortall man greater things, yea scarce so great. I wish I had so much affections, so much spirit, eloquence, and wisdome, that I might render meet thankes to him; for I know wee have not deserved so great things, only this I beleeve my self to bee, that in him alone I have always trusted, doe trust, and shall trust.

I know that there is no mortall man is able to help mee, only this God, and our Creator; for it is a vain thing to trust in Princes, because they are men (as saith the Psalmist) and that all these have their breath of life from God, and this being taken away they are dust; but it is a safe, and secure thing to trust in the Lord God, from whom as from the fountain of goodnesse all good things doe most abundantly flow.

Thou therefore that desirest to attaine to this Art, in the first place put thy whole trust in God thy Creator, and urge him by thy prayers, and then assuredly beleeve that he will not forsake thee: for if God shall know that thy heart is sincere, and thy whole trust is put in him, he will by one means or another shew thee a way, and assist thee in it, that you shalt obtain thy desire.

The fear of the Lord is the beginning of wisdome. Pray, but yet worke: God indeed gives understanding, but you must know how, and when to use it: for as a good understanding, and a good opportunity are the gifts of God, so also is the punishment of sinne, when a good opportunity is omitted. But to return to our purpose; wee say, that Argent vive is the first matter of that work, and truly nothing else; whatsoever is added to it, ariseth from it. Wee have said oftentimes that all things in the world are made, and generated of the three Principles; but wee purge some things from their accidents, and being purged, joine them together againe; and by adding what is to be added, wee supply what is defective, and by imitating Nature, wee boile them to the highest degree of perfection, which Nature could by reason of Accidents never doe, and so ended where Art must begin.

Moreover, if you desirest to imitate Nature, imitate her in those things, in which shee workes. And let it not trouble thee that our Writings seem to contradict one another in some[Pg 123] places; for so it must bee, lest the Art be too plainly disclosed: But do you make choice of those things which agree with Nature, take the roses, and leave the prickles. If you dost intend to make a Metall, let a Metall be thy ground work, because of a Dog is generated nothing but a Dog, and of Metall, nothing but a Metall: for know for certain, if you shalt not take out of Metall the radicall moisture, well separated, you shalt never doe any thing; without grains of Wheat you shalt till thy ground in vain: there is but one thing, but one Art, but one operation. If therefore you wilt produce a Metall, you shalt ferment with a Metall; and if you wilt produce a Tree, let the seed of the Tree be thy ferment.

There is as we said, but one operation, and beside it there is none other that is true. All they therefore are mistaken that say, that any particular thing, besides this one way, and naturall matter is true; for a bough is not to bee had, but from the trunk of a Tree: It is an impossible, and senselesse thing to go about to produce a bough; it is easier to make the Elixir it self, then any particular thing, although most simple, that will bee advantageous, and abide a naturall examination, and tryall. Yet there bee many that boast they can fix Silver, but it were better for them if they could fix Lead, or Tinne, seeing in my judgement it is all one labour, because they doe not resist the tryall of the fire, whilest they abide in their own nature; but Silver is in its nature fixed enough, and needs not any Sophisticall fixation. But seeing there are as many opinions, as men, wee will leave every one to his own opinion: Let him that will not follow our counsell, and imitate Nature, continue in his errour.

Particulars may easily bee made, if you have a Tree, whose young twigs may bee graffed into divers trees; as if you have one water, divers kinds of flesh may be boiled in it, and according to the diversity of the flesh the broth hath its tast, and this from the same foundation. Wee conclude therefore that there is but one Nature, as well in metals as in other things, but her operation is various; also there is one universall matter according to Hermes. So from this one thing all things proceed. Yet there bee many Artificers, who follow every one his own fancy. They seek a new Nature, and new matter; and in conclusion they find a new nothing, because they interpret the Writings of Philosophers not according to the possibility of Nature, but the letter.

But all these are of that Assembly, of which mention hath been made in the Dialogue of Mercury with the Alchymist, who return home without any Conclusion; they looke after the end, without any medium, or indeed beginning; and the reason of this is, because they endeavour not to attain to the Art out of the Principles, and grounds of Philosophers, and reading of the books of Philosophers, but from reports, and receipts of Mountebankes: (although now indeed the books of Philosophers are perhaps destroyed by the envious, by adding in some places, and detracting in others) afterwards when things doe not succeed, they betake themselves to Sophistications, and assay divers vaine operations, by making whites, by making reds, by fixing Silver, and extracting out the soul of Gold; which in the Preface of the booke of the Twelve Treatises hath been sufficiently denyed.

We doe not deny, yea, we doe say that it is al[Pg 125]together necessary, that the metallic soule bee extracted, but not for any Sophisticall operation, but for the Philosophicall work, which being extracted, and purged, must againe bee restored to its owne body, that there may bee a true resurrection of a glorified body. This was never our purpose, to be able to multiply Wheat without the seed of Wheate, but that that extracted soul bee able in a Sophisticall way to tinge another Metall, know that it is a thing most false, and that all those that boast of doing of it, are Cheaters: but of that more fully in the third Principle of Salt, since here is not place for any further Discourse.