Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	life_n	soul_n	5,160	5	5.5664	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A82272	Fasciculus chemicus or Chymical collections. Expressing the ingress, progress, and egress, of the secret hermetick science, out of the choisest and most famous authors. Collected and digested in such an order, that it may prove to the advantage, not onely of beginners, but proficients of this high art, by none hitherto disposed in this method. Whereunto is added, the Arcanum or grand secret of hermetick philosophy. Both made English by James Hasolle, Esquire, qui est Mercuriophilus Anglicus.	Dee, Arthur, 1579-1651.; Ashmole, Elias, 1617-1692.	1650 (1650)	Wing D810; Thomason E1325_1; ESTC R209088	90,355	320

Magistery is performed Scala pa. 125. We calcine perfect Bodies with Ripleus the first Fire naturally but no unclean Body doth ingredience our work except one which of the Philosophers is called the Green Lion which is the medium of uniting and joining Tinctures Ripl pa. 26. There is a certain Soul existing between Heaven and Earth arising from the Earth as Aire with pure Water the cause of the life of all living things continually running down upon our fourfold Nature producing her with all its power to a better condition which airy Soul is the secret Fire of our Philosophy otherwise called our Oil and mystically our Water Idem pa. eadem Our Mercury is made of perfect Albert. Bodies not imperfect that is with the second Water after the Bodies have been duly Calcined by the first Albert. pa. 19. This Fire is called Humour because Vogel in it as hath been said heat or the fire of Nature is hidden even as the heat of Animals in the Primogenian moisture Water since it is Heterogeneall to its Earth if sensible of the least heat will evaporate it being left and forsaken The Soul is no other then Oil Oil then Water Vogel p. 134. If any know to make choice of Flamelius such Matter as Nature delights and to inclose it rightly prepared in his Vessel and Furnace He and I saith Nature will forthwith doe the Work so he provide the requisite Fire Naturall against Nature not Naturall and without ardour Flamel pa. 123. We therefore call it Innaturall Lullius or not Naturall because it is not naturated of it self nor takes away any thing from naturated Nature nay it rather helps her by the Mediation of a moderate Exercise according to what Nature requires in her Reformations Lullius Codic pa. 24. Our Fire is Minerall is equall is Artepheus continuall it vapours not unlesse it be too much stirred up it participates of Sulphur it is taken elsewhere then of Matter it destroys dissolves congeals and calcines all things and it is Artificiall to finde out a compendium and without cost or at least very little it is also moist vaporous digesting altering penetrating subtill airy not violent not fuming encompassing containing onely one and it is the fountain of Life or which incircles the Water of Life and it contains the King and Queens bathing place in the whole Work that humid Fire shall suffice thee both in the beginning middle and end because in it the whole Art consists and it is a Fire Naturall against Nature and Unnaturall and without Adustion And to conclude it is a Fire hot dry moist cold think on these things and doe rightly without any thing of a strange nature The third is that Naturall Fire of our Water which is also called against Nature because it is Water and neverthelesse of Gold it makes meer Spirit which thing common Fire cannot doe this is Minerall Equall participates of Sulphur it destroys congeals dissolves and calcines all things this is penetrating subtile not burning and it is the fountain of living Water in which the King and Queen wash themselves which we stand in need of in the whole Work in the beginning middle and end but not of the other two except sometimes onely Join therefore in reading the Philosophers Books these three Fires and without doubt thou wilt not be ignorant of their sense and meaning concerning Fires Artephius pa. 31. Weigh the Fire measure the Dastin Air mortifie the Water raise up the heavy Earth Dastin spec pa. 202. By earnest consideration of Lullius things Naturall Innaturall and against Nature it behoveth thee to attain the Materiall and Essentiall knowledge of the temper through all his parts Essentiall and also Accidentall that thou maist know how to behave thy self in our said Magistery having so comprehended the said principles Lull Theor. fo 16. There are four principall Fires to be observed in respect of the Substance and Propriety of the four Elements Idem pa. 174. Although in our Books we have Lullius handled a threefold Fire Naturall Innaturall and against Nature and other different Manners of our Fire neverthelesse we would signifie one Fire from more compound things and it is the greatest secret to come to the knowledge of this Since it is no Humane but Angelick and heavenly gift to reveal Lull Testament pa. 78. Son our Argent vive or part of Lullius it is Water distilled from its Earth and the Earth in like manner is our Argent vive animated and the Soul is Naturall heat which stands bound together in the first Essence of the Elements of Argent vive Idem In the Structure of the Fire Trevisane some differd from others although they all aimed at the same scope namely that it should be made after this manner lest the fugient should first fly away before the Fire could any way bring forth the persequent thing Bernard Comes pa. 40. The Fire which we shew to thee is Scala Water and our Fire is Fire and not Fire Scala pa. 148. Raimond speaking of Fires in his Scala Compendium of the Soul saith It is to be noted that here lie contrary operations because as contranaturall Fire dissolves the Spirit of a fixt Body into the Water of a Cloud and constringeth the Body of a volatile Spirit into congealed Earth So contrariwise the Fire of Nature congeals the dissolved Spirit of a fixt Body into glorious Earth and resolves the Body of a Volatile Spirit fixt by Fire against Nature not into the Water of a Cloud but the Water of the Philosophers Scala pa. 126. The Water of which the Bath Basil Valent. of the Bridegroom ought to be made is of two Champions that is to be understood confected of two contrary Matters wisely and with great care lest that one adversary may vanquish the other Basil Valent. pa. 32. What ever actions they nominate Rosin know that these things are always done by the action of the heat of certain Fire which causes not Sublimation because it is so gentle nor may it elevate any smoke naturally by reason of its debility whence if it be such as may in a manner elevate and not elevate it is good Rosin ad Sarratant pa. 286. THE COROLLARY If any would rightly weigh the ayings of Philosophers in this Chapter the manner of their Equivocations would appear clearer then the Sun for as they have deciphered the second Work somewhere in the name of the first Work so in this Chapter they nominate the second Water the first Water and the third Water the second as it appears in Scala pa. 123. where it is said that the first Water the Sun calcines that the second might the better enter And again the second Water is Fire against Nature And Ripley utters like things also in his Preface But let every Artist know that the first Water is Phlegm only or unnaturall Fire because it

Compound Bodies in the first Mixture or Composition of Elements that I may conceal the Occult cause of Motion and Conjunction the weight and proportion of every Element are utterly unknown That Secret of Secrets bestowed by God upon Nature in the Beginning she still retains in her own Power and shall so until the end of the World Perhaps lest Mortal Men if it had been made known to them elated by the insolence and pride of Devils should presume to Create which is proper to God onely who by the unspeakable Power of his Word hath endued Nature as his Minister with the Generation Propagation and Multiplication of all things For when he inspired in things Created the Generation of the World saying Encrease and Multiply he gave also a certain Springing or Budding that is Greenness or Strength whereby all things multiply themselves whence some more profoundly contemplating said That all things were green whereas to be green may be said to encrease and grow up together and that Greenness they called Nature Therefore it is not without cause that the prime Philosophers do so seek after and sacrifice to Nature when without her help Art in this knowledg performs nothing Nor any wonder if the most Learned English Monk Roger Bacon writ of the wonderful Power of Nature and the marvellous Secrets in Art Nor doth Parmenides less admire the Power of Nature in these words O that Heavenly Nature over-ruling and excelling the Natures of Truth and causing them to rejoyce This is that special and Spiritual Nature to whom God gave a Power above the violence of Fire and therefore let us magnifie it seeing that nothing is more Pretious Therefore Friendly Reader I recommend to thee and the Sons of Art this Lady of Honor without which we attain not or perfect any thing in this Art that so it may be your work and chief study to obtain her Friendship so as when an occasion serves ye may be found Judges not Jugglers of Nature and Art For which cause I have writ this little Tract viz. My Fasciculus Chemicus wherein I have given you the more abstruse Secrets of Nature chosen culled compacted and digested in no ordinary manner as being a renowned Speculum whose refulgent and reflecting Beams make known the unknown Secrets of Nature taking original from the Chaos proceeding to the Separation of Light from Darkness and by the Degree of Perfection Art handling it the Foot-path is manifested and chalked out whereby Nature is at last brought to more Perfection Which Book indeed although perhaps it may be looked upon by many as a thing of no value because it consists for the most part of the sayings of Philosophers digested onely in order yet is it no easie business when as David Lagneus witnesses of himself in his Epistle to his Harmonious Chymistry whilst he was Counsellor and Physitian to the most Christian King That he sweat with continual Labor for twenty two yeers until he had composed it may be such another little Tract As touching the Method of this Work it contains ten small Chapters and every Chapter follows the Order of the Work whence also a Mystery is revealed which for matter of dissembling or concealing things was never before set forth in this manner Other me● having ever put the Beginning ●● the End and the End at the Begining in such sort as witnesses Dynysius that it was impossible th● Divine Counsel so disposing it to finde all things orderly writ Som● Chapters also are noted not onel● with Titles scarce hitherto heard of ● but rare Things even the Secret● of the Art laid open which ● very many affirm ought not to ● published But in the end of ever● Chapter I have briefly comprized and expounded the extracted Marrow thereof Otherwise as Senio● saith If I did not expound som● thing out of them my Book should be the same with the Book of those Wise men and my words theirs and as if I had taken their words and used them for my own which were both unworthy and a disgrace to him that should do so But the Authors I have produced whosoever hath read them will not deny but that they are the Choicest the most Acute and Approved and that the things selected and culled from their Writings are such onely as must necessarily be known That so Art may be made known in things requisite and the frivolous omitted by which many have been seduced from the way of Truth whilest onely it behooves the Intelligent Reader to distinguish Truth from Falshood For the Truth is not otherwise hid in their Writings then Wheat amongst the Chaff the which with Labor and Toil I have found out and here presented Vnmasked and Naked to the Studious Readers for the Publike good Hoping that this my Labor will not onely be useful to the younger Proficients but even grateful to the Learned themselves And which I desire you may all of you fairly and freely accept of Farewel From my Study at Musco the Calends of March 1629. ARTHUR d ee Doctor of Physick His Chymicall Collections CHAP. I. Naturall Matter what it is and from whence IN truth the matter of Petrus Bonus which the Stone is made is onely one nor can this neighbouring Faculty bee found in any other thing And it is that which is most like to Gold it is also that of which it is begotten and it is Argent Vive alone pure without the commixtion of any other thing and it is obscured with infinite names and the manner of operating is onely one but it is diversly varied by the Philosophers therefore no wonder if the Art be difficult and the Artists greatly erre Neverthelesse Art begets Medicine from the same or altogether the like principles as Nature begets metalls Petrus Bonus page 120. The Vive Argent is compounded Arnoldus with Citrine Sulphur so that they are changed and become the same in one masse Lucide Red weighty of which two kindes are sufficient for the composition of the Elixir He therefore that desires to search into the secrets of this Art it is fit he know the first matter of Metalls lest he lose his labour Arnoldus lib. de Alchimia pag. 1. Art willing to follow Nature Petrus Bonus inquires out her end and findes these principles congealed by Nature into this middle Nature and not impure and endevours to digest and purifie such a Matter with the heat of Fire that from thence she might draw the form of Gold with which all imperfect metals are turned into Gold in as much as they are ordained by nature to this end Petrus Bonus p. 105. We say that the whole is but Lullius one thing which is varied into the number of three by its operations and in varying by one decoction is one thing of one single power and after this passing by degrees to information by another digestion it will be another thing which we call Argent Vive Earth Water

of Naturall Fire which of it selfe is not able to Work above its proper strength nor communicate a perfect Tincture to imperfect Bodies for it is sufficient to it selfe nor hath it any further power but being multiplyed by the unnaturall which most aboundeth with the virtue of multiplying doth act far more powerfully and reacheth it selfe beyond the bounds of Nature colouring strange and imperfect bodies and perfecting them because of its plentifull Tincture and the abstruse Treasure of multiplyed Fire 97. Philosophers call their The Water of the Stone is Fire Water Fire because it is most hot and indued with a Fiery Spirit againe Water is called Fire by them because it burneth the bodies of perfect Metals more than common fire doth for it perfectly dissolveth them whereas they resist our Fire and will not suffer themselves to be dissolved by it for this cause it is also called Burning Water Now that Fire of Tincture is hid in the belly of the Water and manifests it selfe by a double effect viz. of the bodies Solution and Multiplication 98. Nature useth a double Fire in Fire is twofold intrinsicall and extrinsicall the Work of generation Intrinsecall extrinsecall the former being placed in the seeds mixtures of things is hid in their Centre as a principle of Motion and Life doth move and quicken the body But the latter Extrinsecall whether it be poured down from Heaven or Earth raiseth the former as drowned with sleep and compels it to action for the vitall sparks implanted in the seeds stand in need of an externall mover that they may be moved and actuate 99. It is even so in the Philosophers worke for the matter of the Stone possesseth his Interiour Fire which partly Innate partly also is added by the Philosophers Art for those two are united and come inward together because they are homogeneous the internall standeth in need of the externall which the Philosopher administreth according to the Precepts of Art and Nature this compelleth the former to move These Fires are as two Wheels whereof the hidden one being smitten of the sensible one it is moved sooner or later And thus Art helpeth Nature 100. The Internall Fire is the middle between the mover and the matter whence it is that as it is moved by that it moveth thus if so be it shall be driven intensly or remisly it will work after the same manner in the matter The Information of the whole worke dependeth of the measure of externall Fire 101. He that is ignorant of the degrees and points of externall Fire let him not set upon the Philosophicall Worke for he will never pull light out of darknesse unlesse the heats passe through their mediums like the Elements whose extreams are not converted but onely by mediums 102. Because the whole work Foure degrees of Fire consisteth in Separation and perfect Preparation of the foure Elements therefore so many degrees of Fire are necessary thereunto for every Element is extracted by the degree of Fire proper to it 103. The foure degrees of Fire are called the Fire of the Bath of Ashes of Coales and of Flame which is also called Optetick every degree hath its points two at least sometimes three for the Fire is to be moved slowly and by points whether it be increased or decreased that Matter after Natures example may goe on by degrees and willingly unto Information and completion for nothing is so strange to Nature as that which is violent Let the Philosopher propound to his consideration the gentle accesse recesse of the Sun whose Light Lamp indulgeth its heat to the things of the world according to the times and Lawes of the Universe and so bestoweth a temperament upon them 104. The first point of the The point of Fire Bath of heat is called the heat of a Feaver or of Dung the second of both simply The first point of the second degree is the simple heat of Ashes the second is the heat of Sand Now the points of Fire of Coales and Flame want a proper Name but they are distinguished by the operation of the Intellect according to intention and remission 105. Three degrees onely of Fire are sometimes found amongst Philosophers viz. of the Bath of Ashes and the hot Bath which comprehendeth the Fire of Coals and Flame the Fire of Dung is sometimes distinguished from the Fire of the Bath in degree Thus for the most part Authors doe involve the light in darknesse by the various expressions of the Philosophers Fire for the knowledge therof is accounted amongst their chief secrets 106. In the White Work because Four Elements of the Stone three Elements onely are extracted three degrees of Fire also do suffice the last to wit the Optetick is reserved for the fourth Element which finisheth the Red Work By the first degree the eclipse of Sol and Luna is made by the second the light of Luna begins to be restored by the third Luna attaineth unto the fulnesse of her splendour and by the fourth Sol is exalted into the highest apex of his glory Now in every part the Fire is administred acccording to the rules of Geometry so as the Agent may answer to the disposition of the Patient and their strength be equally poised betwixt themselves 107. Philosophers have very much set upon their Fire with a desire of Secrecy so as they scarce have been bold to touch it but shew it rather by a description of its qualities and proprieties then by its name as that it is airie Fire vaporous humid and dry clear star-like because it may easily by degrees be intended or remitted as the Artificer pleaseth Hee that desireth more of the knowledge of Fire may be satisfied by the Works of Lullius who hath opened the Secrets of Practice to candid minds candidly 108. Of the conflict of the Eagle Proportion and the Lion they write diversly because the Lion is the strongest animall of all others and therefore it is necessary that more Eagles concur three at least or else more even to ten to conquer him the fewer they are the greater the contention and the slower the Victory but the more Eagles the shorter the Battaile and the direption of the Lyon will more readily follow The happyer number of seven Eagles may be taken out of Lullius or of nine out of Senior 109. The Vessell wherein Philosophers The Vessels of Nature and Art decoct their worke is twofold the one of Nature the other of Art the Vessell of Nature which is also called the Vessel of Philosophy is the Earth of the Stone or the Femella or Matrix whereinto the Seed of the Male is received it putrefies and is prepared for generation the Vessell of Nature is of three sorts for the secret is decocted in a threefold Vessell 110. The First Vessell is made of a transparent Stone or of stony Glasse the forme thereof some Philosophers have hid by a certain Enigmaticall