Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	die_v	life_n	17,544	5	4.8615	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92903	A new light of alchymie: taken out of the fountaine of nature, and manuall experience. To which is added a treatise of sulphur: / written by Micheel Sandivogius: i.e. anagram matically, divi Leschi genus amo. Also nine books of the nature of things, written by Paracelsus, viz. Of the generations growthes conservations life: death renewing transmutation separation signatures of naturall things. Also a chymicall dictionary explaining hard places and words met withall in the writings of Paracelsus, and other obscure authors. All which are faithfully translated out of the Latin into the English tongue, by J.F. M.D.; Novum lumen chymicum. English.	Sędziwój, Michał, ca. 1556-ca. 1646.; French, John, 1616-1657.; Paracelsus, 1493-1541. Of the nature of things.; Dorn, Gerhard, 16th cent. Dictionarium Theophrasti Paracelsi.	1650 (1650)	Wing S2506; Thomason E604_3; Thomason E604_4; Thomason E604_5; ESTC R203736	79,289	151

it bee covered with oyl that will bee musty or of an ill savour By this means also may two sorts of Water of Liquors of Wine bee kept apart in one vessell that they may not bee mixed and not only two sorts but three four five and more if only the oyle bee put betwixt For they are severed by the Oyle as by a wall which wil not suffer them to be joined together and united for oyl and water are two contraries and neither can be mixed with the other For as the Oyle will not suffer the Waters to be united so on the contrary the Water will not suffer the Oyls to be mixed How clothes are preserved Now to preserve Cloath and Garments from moths there is no better way then with Mastick Camphire Amber Gryfe and Muske and Civet which indeed is the best of all which doth not only preserve them from moths but also drives away moths and all other vermine as Fleas Lice c. How all of sorts of Wood may be preserved Also all manner of Woods as in Houses Bridges Ships or wheresoever they be may bee preserved so that they will never bee putrefied either in waters or under waters or out of water in the earth under the earth or above the earth whether they be set in the rain or wind aire snow or ice in winter or summer also that they be not worm-eaten nor that any worms may breed in them whensoever they bee cut Now this preservative is a great Arcanum against all kinds of putrefactions yea so excellent a secret that none may bee compared to it And it is nothing else but Oyle of Sulphur Fixed oyle of sulphur the processe whereof is this Let common yellow Sulphur bee powdered and put into a Gourd glasse upon which let there be poured so much of the strongest Aqua fortis that may cover it three fingers breadth then draw it oft by distillation three or four times and last of all till it be dry Let the Sulphur that remaines in the bottome being of a black sad red colour be put upon marble or in a glasse and it will easily bee dissolved into Oyle which is a great secret in preserving of Wood from putrefaction and wormes For this Oyle doth so tinge the wood that is nointed with it that it can never bee washed out of it againe Many more things may bee preserved with this Oil of Sulphur from putrefaction as ropes cords in ships and masts of ships in carts fishing-nets and gins which Fowlers and Hunters use and such like which are oftentimes used in waters or raine and are otherwise easily rotted and broken so also linnen clothes and many other such like things Which arepotable things and how they are preserved Also you must know how potable things are to be preserved by which wee understand Wine Beer Meade Vineger and Milke Now if we would preserve these from harm and in their full vertue it is very necessary that you know well what is an Enemie to them and that is menstruous women Which is an enemie to them for if they doe handle the foresaid things or have any thing to doe about them or looke or breath upon them they corrupt them For Wine is thereby changed and become thick Beer and Mead grow sowre Vineger grows dead and loseth its sharpnesse and Milke grows sowre and curded This therefore you must well know before you come to preserve each of these in particular How Wine is preserved by Sulphur Wine is preserved chiefly by Sulphur and the Oyle of Sulphur by which all Wine may bee preserved a long time so that it be neither thick nor any other way changed Beere is preserved with oyle of Cloves Beere is preserved with Oyle of Cloves if some drops thereof bee put into it to every Gallon two or three drops or which is better with the Oyl of the root of Avens which doth preserve Beer from sowring Meade is preserved with oyl of Sugar How Vineger is preserved Meade is preserved with Oyl of Sugar which must bee used as the Oyle of Cloves abovesaid Vineger is preserved with Oyle of Ginger which must be used as the Oyle of Cloves abovesaid How Milke is preserved Milke is preserved with Oyle of Almonds made by expression which must bee used as the Oyle of Cloves abovesaid Cheese is preserved with St. Johns wort Cheese is preserved with St. Iohns wort from worms for if it doth but touch it no worme will breed in it and if there bee any m before it will kill them and make them fall out of the Cheese How Honey is to be preserved What its chief enemie is Honey hath no peculiar preservative onely that it may bee kept from its Enemie Now its chief Enemie is bread for if a little bread made of Corne bee but put or faln in into it all the Honey is turned into Emmots and spoiled OF THE NATVRE Of Things THE FOVRTH BOOK Of the life of Naturall things What use the Aire is for as to the life of things NO man can deny that Aire gives life to all things bodies and substances that are produced and generated of the Earth Now you must know what and what manner of thing the life of every thing in particular is and it is nothing else then a spirituall essence What the life of things is a thing that is invisible impalpable a spirit and spirituall Wherefore there is no corporeall thing What things have life which hath not a spirit lying hid in it as also a life which as I said before is nothing but a spirituall thing For not only that hath life which moves and stirres as Men Animalls Vermine of the earth Birds in the Aire Fish in the sea but also all corporeall and substantiall things For here wee must know that God in the beginning of the Creation of all things created no body at all without its spirit which it secretly contains in it What is the difference betwixt the Spirit and the Body For what is the body without a spirit Nothing at all Wherefore the spirit contains in it secretly the vertue and power of the thing and not the body For in the body there is death and the body is the subject of death neither is any else to be sought for in the body but death The Spirit never dyes For that may severall wayes bee destroyed and corrupted but the spirit cannot For the living spirit remains for ever and also is the subject of life and preserves the body alive but in the ruine of the body it is separated from it and leaves behind it a dead body and returnes to its place from whence it came viz. into the Chaos and the Aire of the upper and lower Firmament Hence it appears that there are divers spirits as well as divers bodies The division of the Spirit according to the variety of bodies For there are

although the spirit of life went out of such a body yet the balsome in which lies the life remains which indeed doth as balsome preserve other mens bodies So you may fee in Metalls when a Metall is about to die it begins to bee overcome with rust and as much as is thus overcome is dead and when all the Metall is devoured with rust it is all dead and such a rust can never bee reduced into true Metall againe but it becomes only drosse and nor a Metall For it it is dead and death is in it neither hath it any more balsome of life but is quite destroyed in it selfe The difference betwixt the Calx of Metalls and their ashes Now the Calx of Metalls and their ashes are two things And there is a great difference betwixt these two for one may be revived and brought back again into a Metall but the other not the one is volatile the other fixed the one died the other mortified What the Ashes of Metalls is The Ashes is volatile and cannot be brought back into of Metall only into glasse and drosse but the Calx of Metals is fixed and may be be brought back into its own Metall What the Calx of Metalls is But to understand the difference and the cause know that in the Ashes there is lesse fatnesse and more drynesse then in the Calx which indecd makes it fluxil but the Calx is fatter and moister then the Ashes and doth still retain its refine and fluxibleness and especially the Salt which naturally is fluxil and makes Metalls flow and reduceth them Hence now it follows that the Salt must bee extracted out of the Ashes of Metals that they may not be brought back into a Metal then they are perfectly volatile and this difference and this clause is chiefly to bee taken notice of for much depends upon it The errours of Mountebankes concerning Gold For amongst Mountebankes this is no small error who in stead of Potable Gold the Quintessence of Gold Tincture of Gold c. have given to men an impure Calx of Gold not considering the difference and evill that follows upon it For there are two remarkable and necessary things to be taken notice of here viz. First that Gold calcined or powdered if it be given to Men is gathered into one heap m the stomach or goeth forth again with the dung and so it is taken in vain without doing any good or that which is reduced by the great inward heat in mans body it gilds over and makes hard in a crust both the bowells and stomach by reason of which the concoction of the stomach is hindred whence many and various sicknesses follow and at length death it selfe When Metallike Arcana are to be taken inwardly As you have heard of Gold so also must it bee understood of all the other Metalls viz. that you take not any Metallick Arcanum or Medicine into your body unlesse it bee first made volatile and it be reduced into no Metall How to make Metalls Potable and Irreducible Wherefore the first degree and beginning to prepare Potable Gold is this so may such a Volatile bee afterwards dissolved in spirit of Wine than both may ascend together bee made volatil inseparable And as you prepare Gold so may you also prepare potable ☽ ♀ ♂ ♃ ♄ and ☿ The raising againe of things is proved by the Whelpes of a Lyon But to return to our purpose let us prove by examples and sufficient reasons that things mortified are not dead and forced to abide in death but may bee reduced raised again and revived and this truly by man and according to the course of Nature You see Lions how all of them are brought forth dead and first of all are made alive by the horrible roaring of their Parents as one that is asleep is raised with a noise so also are Lions raised How Lyons are made alive againe not that they are thus asleep for they which sleep a naturall sleep must of necessity rise again which the Lions of themselves doe not For if they were not raised by this roaring they would remain dead and life would never bee perceived in them Wheerefore it is apparent that by this roaring they receive their life The reviving of dead Flies So also you see in all Animals which are not ingendered but proceed from putrefaction as Flies which if they bee drowned in water that no life at all is perceived in them and if they were so left they would continue dead and never return to life of themselves any more But if you cast salt upon them and put them in the warme Sunne or behind a warme furnace they will recover their former life and this truly is a raising of them up againe For if this were not done they would continue dead for ever The generation of many Serpents of one So also you see in a Serpent if hee be cut into pieces and these pieces put into a gourd glasse and bee putrefied in Horse-dung the whole Serpent will become living againe in the glasse in the form either of Worms or spawn of Fishes And if those Wormes bee in a fitting manner brought out of putrefaction and nourished many hundred Serpents will be bred out of one Serpent whereof every one will be as big as the first which is done only by putrefaction And as it is said of the Serpent so also many other Animalls may be raised and restored again Hermes and Virgils endeavour to raise themselves after Death According to this processe Hermes and Virgil have attempted by the assistance of Negromancy to renew and raise themselves after death and to bee born again as infants but it succeeded not according to their purpose The Resusecitation of Metalls is twofold But to omit examples and fall upon the Praxis of Resurrection and Restauration it is necessary and most convenient to begin with Metalls forasmuch as Metalline bodies do oftentimes resemble Mens bodies The reducing of Metalls into Quickesilver Wee must know therefore that the Resurrection and Restauration of Metalls is twofold The one which doth reduce calcined Metalls into their first Metallick body the other which doth reduce Metalls into their first matter i. e. into Quicksilver The processe of the latter is this Calcine a Metall with common Quicksilver put this Calx and as much Quicksilver into a Sublimatory and let them stand so long till both be coagulated into an Amalgama then sublime the Mercury from the Calx then grind it again with the Metallick Calx and sublime it as before this do so often till the Metallick Calx shal over a candle melt like wax or ice and then it is well done Put this Metall in digestion for a time and it wil all be turned into Quicksilver i. e. into its first matter which Mercury of Metalls is indeed called the Mercury of Philosophers which many Alchymists have sought after but few

OF THE NATURE OF THINGS NINE BOOKS Written by Philipp Theophrastus of Hohenheim CALLED PARACELSVS The Titles of the Nine Bookes of the Generations Growths Conservations Life Death Renewing Transmutations Separations Signatures of Naturall things London Printed by Richard Cotes for Thomas Williams at the Bible in Little-Britain 1650. NINE BOOKS OF THE NATVRE Of Thing Written by Philipp Theophrastus of Hohenheim called PARACELSUS To the honest and wise man John Winck Isteiner of Friburge his most intimate friend and dear brother Theophrastus Paracelsus wisheth all health IT is most fit that I should most intimate Friend and dear brother satisfie your friendly and daily requests expressed in your frequent Letters to me and seeing that in your last Letters you do earnestly and courteously invite me to you if it were convenient I cannot dissemble with you yet by reason of many hinderances I cannot but as for your other request viz. that I should give you some clear Instructions I cannot deny you but am constrained to gratifie you therein I know the honesty of your mind and that you do willingly hear or see any thing that is new or wonderfull in this art I know also that you have spent good part of your estate and life in it Because therefore you have expressed much good will and brotherly fidelity towards mee I cannot forget either but am constrained to be thankfull and if I never see you more to leave a brotherly legacy to you and yours as a remembrance of of mee For I will not here only answer and cleerly instruct you concerning those points only of which you have asked me but wil also dedicate a Book to you which I will call Of the Nature of things and will divide it into nine little books In this book I will satisfie all your requests and further then you demanded although haply you will much wonder and perhaps doubt whether all these things are true that I shal write But doe not so yea beleeve them not to be speculations and theories but practicall and proceeding from experience And although I have not tryed all of them my selfe yet I have them from and have approved them by others and know them by that kind of experience as also by the light of nature If in some places you cannot understand mee what I shall say and in some processes require of me further explication write to mee privately and I will declare the matter more cleerly and give you sufficient instruction and intelligence Although I beleeve you cannot well misunderstand what I shall write seeing I know you are so well qualified and gifted by God with arts and a good understanding Moreover you have known my mind and meaning and therefore will quickly and easily understand me Now I hope and do not doubt that you will respect this present worke commended to you and esteem of it according to its worth and not at all divulge it but keep it in great secresie for your selfe and yours as indeed it is a hid and great treasure an excellent gem and pretious thing which is not to be cast to swine i.e. Sophisters and contemners of all good naturall arts and secrets who are worthy neither to read them much lesse to have know or understand them And although this book bee very little consisting of few words yet it is full of many and great secrets For I do not here write out of speculation and theorie but practically out of the light of nature and experience lest I should burden you and make you weary with many words c. Wherefore most deare friend and loving brother seeing I have wrote this book out of love to you alone and to no body else I beseech you that you will keep it as a thing of value and a a great secret and not let it goe out of your hands as long as you live and at your death bequeath it in like manner to your children heirs that they also may keep this book secretly which also I shal particularly desire of them that they wil not let it goe out of your family at any time and be made publique so as to come to the hands of Sophisters scoffers who contemn all things which are not agreeable to them and indeed detract from them These are pleased onely with what is their own as indeed all fools are wont to bee whom their owne toyes onely please not anything which is anothers hating all kind of wisdome Wherefore they account wisdom as folly bec nothing doth thē any good they know the use of nothing As one workman cannot use the instruments of another so a foole can use no weapons better then his owne sticke or boughes and there is no sound pleasanter to him then the ringing of his own bell Wherefore most dear brother be you faithfully admonished as I have entreated you and do what I have enjoined you which I hope you will and you shall doe what is right and well Farewell with the protection of God Dated at Villacum in the year 1537. OF THE NATVRE Of Things THE FIRST BOOKE Of the generations of Naturall things The generation of naturall things is twofold THe generation of all natural things is twofold Naturall and without Art and Artificiall viz. by Alchymie Although in generall it may bee said that all things are naturally generated of the Earth by means of putrefaction For Putrefaction is the chiefe degree All things proceed from putrefaction and first step to Generation Now Putrefaction is occasioned by a moist heat The cause of putrefaction is a moist heart For a continuall moist heat causeth putrefaction and changeth all naturall things from their first form and essence as also their vertues The power and nature of putrefaction and efficacy into another thing For as putrefaction in the stomach changeth and reduceth all meats into dung so also putrefaction out of the stomach in a glasse changeth all things from one form into another from one essence into another from one colour into another from one smell into another from one vertue into another from one power into another from one property into another and generally from one quality into another For it is evident and proved by daily experience that many good things which are wholsome and medicinable become after putrefaction naught unwholsome and meer poison So on the contrary there are many bad unwholsome poisonous and hurtfull things which after their putrefaction become good lose all their unwholsomnesse and become wonderfull medicinable because putrefaction produceth great matters as of this wee have a most famous example in the holy Gospel where Christ saith Unlesse a grain of Wheat bee cast into the Earth and be putrefied it cannot bring forth fruit in a hundred fold Hence also we must know that many things are multiplyed in putrefaction so as to bring forth excellent fruit For putrefaction is the change What putrefaction is and death of all things and destruction

goodly pearls in form like the naturall but not in vertue In the like manner are Coralls made with which men endeavour to deceive one the other as with Pearle The processe is this How Counterfeit Coralls may be made Take Cinnabar grinde it on a Marble with the white of an Egge for the space of an houre then dry it as Potters doe their Earth then make it into what forme thou pleafest Afterwards dry them as much as may bee and noint them over with the white of an Egge as thou didst Pearle and dry them by themselves again So thou shalt have Corall like to the naturall in form but not in vertue A Golden or Silver vernish Thou must also know That the white of an Egge may bee of it selfe coagulated into most cleer Vernish in the coagulation of which Silver or Gold may bee strewed There are also many other and various Transmutations of Naturall things Whereof those which I know and have had experience of I will by the way set down and briefly declare to you How wood is made a stone And first of all know That any Wood if it bee put for a certaine time into the water of Salt Gemme is turned with much admiration into a Stone Coales of stones Also Stones in the Aetnean fire are transmuted into Coales which are called stony Coals Glew of skins Also Glew is boiled out of Skinnes Paper of Linnen-cloath Of Linnen cloth is made Paper Silke of Flax. Of Flax boiled in sharp Lie made of the Ashes of Wood is Silke made Feathers may be Spun. Also the feathery parts pulled off from quills and boiled in that Lie may bee spun and weaved like Cotton Any Oyle or Spermatick mucilage may bee coagulated into Vernish Any Liquor into Gumme c. All these are Transmutations of Naturall things of which Science wee have spoken enough and there-wee shall here make an end OF THE NATVRE Of Things THE EIGHTH BOOK Of the Separation of Naturall things The Chaos the Matter of the World IN the Creation of the world the first separation began from the foure Elements seeing the first matter of the world was one Chaos Of this Chaos God made the greater world being divided into four distinct Elements viz. Fire Aire Water and Earth Fire is the hot part Aire the moist Water the cold and Earth the dry part of the greater world What separation shall be here spoken of But that you may in brief understand the reason of our purpose in this 8 th book you must know that we doe not purpose to treat here of the Elements of all Naturall things seeing we have sufficiently discoursed of those Arcana in the Archidoxis of the separation of Naturall things whereby every one of them is apart and distinctly separated and divided materially and substantially viz. seeing that two three or foure or more things are mixed into one body and yet there is seen but one matter Where it often falls out that the corporeall matter of that thing cannot bee known by any or signified by any expresse name until there bee a separation made Then sometimes two three four five or more things come forth out of one matter as is manifest by daily experience in the art of Alchymie What Electrum is As for example you have an Electrum which of it selfe is no Metall but yet it hides all Metalls in one Metall That if it be anatomized by the industry of Alchymie and Teparated all the seven Metalls viz. Gold Silver Copper Tinne Lead Iron and Quicksilver come out of it and that pure and perfect What separation is But that you may understand what Separation is note that it is nothing else then the severing of one thing from another whether of two three four or more things mixed together I say a separation of the three Principles as of Mercury Sulphur and Salt and the extraction of pure out of the impure or the pure excellent spirit and quintessence from a grosse and elementary body and the preparation of two three four or more out of one or the dissolution and setting at liberty things that are bound and compact which are of a contrary nature acting one against the other untill they destroy one the other How many kinds of Separation Now there are many kinds of separation many of which are unknown to us those which wee have experienced out of elementary dissoluble naturall things shall in this place according to their kinds be described The separation of the Microcos me The first separation of which wee speake must begin from man because hee is the Microcosme or little world for whose sake the Microcosme or greater world was made viz. that hee might be the separator of it The body of man after death it twofold Now the separation of the Microcosme begins at his death For in death the two bodies of Man are separated the one from the other viz. his Celestial and Terrestial body i. e. Sacramental and Elementary one of which ascends on high like an Eagle the other falls downward to the earth like lead What the Elementary Body is The Elementary is putrefied consumed and becomes a putrid stinking carkase which being buryed in the earth never comes forth or appeares more What a Sacramentall Body is But the Sacramentall i. e. Syderiall or Celestiall all is never putrefied or buried neither doth it possesse any place This body appears to Men and also after death is seen Hence Ghosts Visions and Supernaturall Apparitions Whence the Cabalisticall art Hence by the ancient Magicians the Cabalisticall Art took it's beginning of which we shall treat more at large in the books of Cabalie After this separation is made then after the death of the Man three substances viz. Body Soule and Spirit are divided the one from the other every one going to its own place viz. it s own fountaine from whence it had its originall viz. the body to the Earth to the first matter of the Elements the soul into the first matter of Sacraments and lastly the spirit into the first matter of the Airy Chaos The separation of the Macrocosme What now hath been spoken of the separation of the Macrocosme the same also may bee understood in the greater world which the great Ocean hath divided into three parts so that the universall world is severed into three parts viz. Europe Asia and Africa which separation is a certain representation of three Principles Three parts of the World which can be separated from any Terrene or Elementary thing These three Principles are Mercury Sulphur and Salt of which three the world was made and composed The separation of Metalls The next thing to bee known is the separation of Metalls from their Mountains i. e. the separation of Metalls and Mineralls By vertue of this separation many things come forth out of one matter as you see out of Mineralls come

and as their tongue is impure so is their whole body Colours of Clouds The same Signator doth signe clouds with divers colours by which the seasons of the heaven may bee foreknown Colours of the circle of the Moon So also he signs the circle of the moon with distinct colours of which every one is of peculiar interpretation So redness signifies that there wil be wind greennesse and blacknesse raine these two mixed together wind and rain the same in the sea is a signe of great storms and tempests clearnesse and a bright whitenesse is a good sign especially in the ocean For for the most part it signifies a quiet faire season Whatsoever the Moon portends by her signs shall come to passe the next day And so much for Naturall signes Now for Supernaturall signes they are things of a particular science as of Magical Astronomy c. and the like It is therefore necessary that you be skilled in them The kinds of Magicall Astronomie Hence also many other Arts proceed as Geomancy Pyromancy Hydromancy Chaomancy and Necromancy whereof every one hath its peculiar stars which stars doe so signe them after a supernaturall manner And you must know that the starres of Geomancy impresse their signs upon the earthy bodies of the whole Universe and that divers wayes For they change the earth and cause earthquakes and gapings they produce hills and valleys and bring many new Vegetables they produce also Gamaheaus with naked figures and images having wonderfull vertues and powers which indeed they receive from the seven planets as the But or mark receives the arrow from the Archer But how those signs and images of Gamaheaus may be known apart and what they signifie magically there is required a great experience and knowledg of the nature of things which can by no meanes bee here perfectly taught Here you must well note that the stone or every Gamaheaus cannot excell in the prperty and vertue but of one star and so be qualified but by one planet And although there bee two or more planets in earthly bodies as they are joined together in the superiour firmament yet one is repressed by the other For as one house cannot bear two Masters but the one thrusts out the other so also it is here the one rules the other serves Or as one that overcomes him that keeps any house casts him out by force and and sets himself as master of the house disposing of all things according to his pleasure and making the other his servant So also one starre expells another one planet another one Ascendant another one influence another one impression another one Element another For as water quencheth the fire so one planet destroyes the property of another and brings in its owne The same is after the same manner to be understood stood of their signes which are manifold and not only characters as many conceive but all those which are sound in the whole map of the planets i. e. whatsoever are of affinity with or subject to the planets What things are subject to the Sun But that you may the better understand mee by adding an example I would have you know that unto the planet of the Sun are subjected a crowne a scepter a throne and all kingly power majesty and rule and all riches treasures ornaments and furniture of this world What to the Moone Unto the planet of the Moon are subjected all husbandry navigation travelling and travellers and such things as belong to these What to Mars Unto the planet of Mars are subjected all fortifications armour coats for defence Ordnance of War spears and all weapons and whatsoever belongs to war What to Mercury Unto the planet of Mercury are subjected all Artists all Mechanick instruments and whatsoever is required to Arts. What to Impiter Unto the planet of Jupiter are subjected all judgments and rights the whole Leviticall order all Ministers of Churches ornaments of Temples all jewells and such like What to Venus Unto the planet of Venus are subjected whatsoever things belong to Musick as Musicall instruments venereall exercises loves whorings c. What to Saturn Unto Saturne are subjected whosoever work in and beneath the earth as Miners Pioners Bearers of the dead Diggers of Wells as also all instruments serving to either of these c. What be the signes of Pyromancy Pyromancy draws forth its signes by the stars of the fire in common fire by particular sparkes flames or noise c. in the mines by Coruscations in the Firmament by stars comets flashing and lightning and Nostock and the like in Visions by Salamandrine and fiery spirits What the signes of Hydromancy are Hydromancy gives its signes by the stars of the Water by their overflowings their scarcity discolourings commotions new streames the washings away of earthy things in Magick and Necromancy by Nymphs visions and supernaturall Monsters in the waters and sea What are the signes of Chaomancy Chaomancy shews its signes by the stars of the Aire and Wind by the discolouring destroying of all tender and subtill things to which the Wind is an enemie by bearing off the flowers leaves boughes and branches If the stars of Chaomancy are moved spirits fall from the superiour Aire and voices and answers are often heard Also Trees are pulled up by the rootes and Houses are thrown down There are seen Hobgoblins Houshold Gods airy spirits and Woodmen c. also a heavenly dew and manna falls upon Trees and Hearbs The signes of Necromancy Necromancy draws forth its signs by the stars of Death which we call Evestra which are prophetical spirits signing the body of the sick and dying man with red blue and purple spots which are certaine signs of death in the third day of their rising They sign also the hands and singers of men with a clay colour which are certain signs of change either good or bad When therfore the stars of Necromancy are moved then the dead shew some wonderful sign as Bleeding and voices are heard out of the graves tumults tremblings arise in the places where bones are laid and dead men appear in the form and habit of living men and are seen in Visions in Looking-glasses in Berills in Stones and Waters and divers shapes Evestra i.e. spirits give their signs by beating striking knocking falling casting c. where there is a great hurly burly and noise only heard but nothing seen all which are certain signes of death presaging it to him in whose habit they appear or to some in what place they are heard Besides these signatures many more may be reckoned up But seeing they bring with them evill hurtfull and dangerous fancies and imaginations and superstitions which may be an occasion not onely of some misfortune but also death I shall passe them over in silence They are prohibited from being revealed to us seeing they belong to the schoole of secrets and divine power Therefore now I shall put an end to this book FINIS

retains no more the stink of Sulphur Then reverberate this Sulphur in a close reverberatory as you doe Antimony then it will first be white then yellow and lastly as red as Cinnabar And when it is so then thou maist rejoice For it is the beginning of thy riches This reverberated Sulphur tingeth Silver most deeply into most excellent Gold and the body of Man into most perfect health This reverberated and fixed Sulphur is of more vertue then it is lawfull to speak The Mortification of Salts The mortification of all Salts and whatsoever is saltish is the taking away and distilling off the aquosity and oylinesse and of the spirit of them For if these be taken away they are afterwards called the dead Earth or Caput Mortuum The Mortification of Gemmes The mortification of Gemmes and Coralls is to calcine sublime and dissolve them into a liquor as Crystall The mortification of Pearls is to calcine them and dissolve them in sharp Vineger into the form of Milke The Mortification of the Load-stone The mortification of the Loadstone is to anoint it with the oyle of Mercury or to put it into Quicksilver for afterward it will not draw Iron at all to it The Mortification of flints and stones The mortification of Flints and Stones is to calcine them The Mortification of Marcasites The mortification of Marcasites Cachyma's Talke Cobaltus Zinri Granuti Zunitter Unismut and of Antimony is their Sublimation i. e. that they bee sublimed with Salt and Vitriall then their life which is a Metallick spirit together with the spirit of Salt ascends And let whatsoever remains in the bottome of the Sublimatory bee washed that the Salt may bee dissolved from it and then thou hast a dead Earth in which there is no vertue The Mortification of Realgar The mortification of Arsenickes Auripigment Operment Realgar c. is that they flow with Salt Nitre and bee turned into an Oyl or Liquor upon a Marble and be fixed The Mortification of excrements The mortification of Excrements is the coagulation of Aire The Mortification of Aromatical things The mortification of Aromaticall things is the taking away of their good smell Of Sweet things The mortification of sweet things is to sublime and distill them with corrosive things Of Resines The mortification of Ambers Resines Turpentine Gumme and such like is to turn them into Oyle and Vernish Of Hearbs and Roots The mortification of Hearbs Roots and such like is to distil off from them their oyle and water and presse out their liquor with a presse and also to make their Alcali Of Wood. The mortification of Wood is to turne it into Coales and Ashes Of Bones The mortification of Bones is their Calcination Of Flesh The mortification of Flesh and Blood is the taking away of the spirit of Salt Of Water The mortification of Water is by Fire for all heat dries up and consumes water Of Fire The mortification of Fire is by Water for all Water quencheth Fire and takes from it its power and force So now you are sufficiently instructed in few words how death lyes hid in all naturall things and how they may be mortified and bee brought into another form and nature and what vertues flow from them Whatsoever should have been said further we put in the following book of the Resurrection of Naturall things OF THE NATVRE Of Things THE SIXTH BOOK Of the Resurrection of Naturall things The raising again of Naturall things THE Resurrection and renewing of Naturall things is not the least but a profound and great secret in the Nature of things and rather Divine and Angelicall then Humane and Naturall I desire to bee here understood with great distinction and no otherwise then my opinion is and Nature doth daily and manifestly shew and experience make good lest I should bee exposed to the lies and slanders of Mountebankes my enemies which doe construe all that I doe in the worst sense as if I would usurp the Divine power and attribute this to Nature which shee was never able to performe Wherefore wee must cautiously consider that there is a twofold Death Death is twofold viz. violent and voluntary The one can raise a thing again the other not Wherefore doe not beleeve those Sophisters that say that a thing that is once dead or mortified can never bee raised again and that make no account of resuscitation and restauration of things which error indeed of theirs is not the least And indeed it is true that whatsoever dyeth or perisheth with a naturall death and what Nature mortifies by reason of her predestination God alone can raise again or must of necessity bee done by his command so whatsoever Nature destroyes Man cannot restore ore again What things may be raised againe But whatsoever Man destroyes hee can restore again and being restored spoil again and Man hath no further power of himselfe and if hee should attempt to doe any thing more hee would arrogate the power of God to himselfe and yet hee would labour in vain and be confounded unlesse God did assist him or hee had so much faith as to remove mountains Even to such a man this is possible and greater things then this Because the Scripture saith and Christ himselfe spake it If thou hast faith as a grain of Mustard-seed and faift unto this Mountaine Goe and bee removed thither and it shall bee removed and all thing bee possible to thee and nothing impossible But to return to our purpose what difference then there is betwixt dying and being mortified and which of these may be raised again so these are to bee understood Whatsoever naturally dies hath its end by predestination and so the will and ordination of God permits What things can not be raised againe Yet it happens that this is also done by divers diseases various casualties and this can never be raised again neither is there any preservative to bee used against predestination and the naturall term of life But that which is mortified may bee both raised again and revived which may bee proved by divers arguments which wee shall set down in the end of this book Wherefore there is a great difference betwixt dying and being mortified It is one thing to Dye and other thing to be Mortified neither must they bee taken for one and the same things under the same name For in the very example they are far different For look upon a man that dies a naturall and predestinated death what further good or profit is there in him Nothing hee is only cast into the earth to worms For hee is a stinking carkasse and due to the earth But the same is not to be understood of a man that is slain with a sword or dies by some such like violent death For his whole body is profitable and good and may bee prepared into a most pretious Mummie For