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	soul_n	union_n	6,110	5	9.7698	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68054	Nicholas Flammel, his exposition of the hieroglyphicall figures which he caused to bee painted vpon an arch in St. Innocents Church-yard, in Paris. Together with the secret booke of Artephius, and the epistle of Iohn Pontanus: concerning both the theoricke and the practicke of the philosophers stone. Faithfully, and (as the maiesty of the thing requireth) religiously done into English out of the French and Latine copies. By Eirenæus Orandus, qui est, vera veris enodans; Figures hierogliphiques. English	Flamel, Nicolas, d. 1418.; Artephius. Liber secretus artis occultae.; Pontanus, Joannes, d. 1572. Epistola de lapide philosophorum.; Orandus, Eirenaeus.	1624 (1624)	STC 11027; ESTC S102276	53,157	276

of a most shining marble and of a naked flaming sword will put on all the colours that thou canst possibly imagine often will it melt and often coagulate it selfe and amidst these diuers and contrary operations which the vegetable soule which is in it makes it performe at one and the same time it will grow Citrine greene red but not of a true red it will become yellow blew and orange colour vntill that being wholly ouercome by drynesse and heate all these infinite colours will end in this admirable Citrine whitenesse of the colour of Saint Pauls garments which in a short time will become like the colour of the naked sword afterwards by the meanes of a more strong and long decoction it will take in the end a red Citrine colour and afterward the perfect redde of the vermillion where it will repose it selfe for euer I will not forget by the way to aduertise thee that the milke of the Moone is not as the Virgins milke of the Sunne thinke then that the inbibitions of whitenesse require a more white milke than those of a golden rednesse for in this passage I had thought I should haue missed and so I had done indeed had it not beene for Abraham the Iew for this reason I haue made to bee painted for thee the Figure which taketh the naked sword in the colour which is necessary for thee for it is the Figure of that which whiteneth CHAP. VI. Vpon a greene field three resuscitants or which rise againe two men and one woman altogether white Two Angels beneath and ouer the Angels the figure of our Sauiour comming to iudge the world clothed with a robe which is perfectly Citrine white I Haue so made to bee painted for thee a field vert because that in this decoction the confections become greene and keepe this colour longer than any other after the blacke This greenenesse shewes particularly that our Stone hath a vegetable soule and that by the Industrie of Arte it is turned into a true and pure tree to bud abundantly and afterwards to bring foorth infinite little sprigs and branches O happy greene saith the Rosary which doest produce all things without thee nothing can increase vegetate nor multiply The three folke rising againe clothed in sparkling white represent the Body Soule and Spirit of our white Stone The Philosophers doe ordinarily vse these termes of Art to hide the secret from euill men They call the Body that blacke earth obscure and darke which wee make white They call the Soule the other halfe diuided from the Body which by the will of God and power of nature giues to the body by his inbibitions and fermentations a vegetable soule that is to say power and vertue to bud encrease multiply and to become white as a naked shining sword They call the Spirit the tincture drynesse which as a Spirit hath power to pierce all Mettallick things I should be too tedious if I should shew thee how good reason they had to say alwayes and in all places Our Stone hath semblably to a man a Body Soule and Spirit I would onely that thou note well that as a man indued with a Body Soule and Spirit is notwithstanding but one so likewise thou hast now but one onely white confection in the which neuerthelesse there are a Body a Soule and a Spirit which are inseparably vnited I could easily giue very cleare comparisons and expositions of this Body Soule and Spirit but to explicate them I must of necessitie speake things which God reserues to reueale vnto them that feare and loue him and consequently ought not to bee written I haue then made to bee painted heere a Body a Soule and a Spirit all white as if they were rising againe to shew thee that the Sun and Moone and Mercurie are raised againe in this operation that is to say are made Elements of ayre and whitened for wee haue heretofore called the Blacknesse Death and so continuing the Metaphor wee may call Whitenesse Life which commeth not but with and by a Resurrection The Body to shew this more plainely I haue made to be painted lifting vp the stone of his tombe wherein it was inclosed The Soule because it cannot bee put into the earth it comes not out of a tombe but onely I haue made it bee painted amōgst the Tombs seeking its body in forme of a woman hauing her haire discheuelled The Spirit which likewise cannot bee put in a graue I haue made to bee painted in fashion of a man comming out of the earth not from a Tombe They are all white so the blacknesse that is death is vanquished and they being whitened are from henceforward incorruptible Now lift vp thine eyes on high and see our King comming crowned and raised againe which hath ouercome Death the darkenesses and moistures behold him in the forme wherein our Sauiour shall come who shall eternally vnite vnto him all pure and cleane soules and will driue away all impurity and vncleannesse as being vnworthy to bee vnited to his diuine Body So by comparison but first asking leaue of the Catholicke Apostolicke and Romane Church to speake in this manner and praying euery debonaire soule to permit me to vse this similitude see heere our white Elixir which from henceforward will inseparably vnite vnto himselfe euery pure Mettallicke nature changing it into his owne most sine siluery nature reiecting all that is impure strange and Heterogeneall or of another kind Blessed be God which of his goodnesse giues vs grace to bee able to consider this sparckling white more perfect and shining than any compound nature and more noble next after the immortall soule than any substance hauing life or not hauing life for it is a quintessence a most pure siluer that hath passed the Coppell and is seuen times refined saith the royall Prophet Dauid It is not needfull to interprete what the two Angels signifie that play on Instruments ouer the heads of them which are raised againe These are rather diuine spirits singing the meruailes of God in this miraculous operation than Angels that call to iudgement To make an expresse difference betweene these and them I haue giuen the one of them a Lute the other a haultboy but none of them trumpets which yet are wont to be giuen to them that are to call vs to Iudgement The like may be said of the three Angels which are ouer the head of our Sauiour whereof the one crowneth him and the other two assisting say in their Rowles O PATER OMNIPOTENS O IESV BONE that is O Almighty Father O good Iesu in rendring vnto him eternall thanks CHAP. VII Vpon a field violet and blew two Angels of an Orange colour and their Rowles THis violet and blew field sheweth that being to passe from the white Stone to the red thou must inbibe it with a little virgins milke of the Sun and that these colours come out of the Mercuriall moysture which thou hast dried vpon the

by the dew or moisture The Earth therefore buddeth not without watring and moisture It is the water of May-dew that clenseth the Bodies that pierceth them like raine water whiteneth them and maketh one new Body of two Bodies This water of life being rightly ordered with his Body whiteneth it turneth it into his white colour for the water is a white fume and therefore the Body is whitened by it whiten the Body then and burne thy Bookes And between these two that is betweene the Body and the water there is friendship desire and lust as betweene the male and the foemale because of the neerenesse of their like natures for our second liuing water is called Azot washing the Leton that is the Body compounded of the Sunne and Moon by our first water This second water is also called the soule of our dissolued Bodies of which Bodies wee haue already tyed the soules together to the end that they may serue the wise Phylosophers O how perfect and magnificent is this water for without it the worke could neuer bee brought to passe It is also called the vessell of Nature the belly the wombe the receptacle of the tincture the Earth and the Nurse It is the Fountaine in which the King and Queene wash themselues and the Mother which must be put and sealed in the belly of her Infant that is the Sun which proceeded from her and which shee brought forth and therefore they loue one another as a Mother and a Sonne and are easily ioyned together because they came from one the same roote and are of the same substance and nature And because this water is the water of the vegetable life therefore it giueth life and maketh the dead body to vegetate encrease spring forth and to rise from death to life by solution and sublimation and in so doing the Body is turned into a spirit and the spirit into a body and then is made amity peace concord and vnion between the contraries that is betweene the Body and the spirit which reciprocally change their natures which they receiue and communicate to one another by the least parts so that the hot is mixed with the cold the dry with the moist and the hard with the soft and thus is there a mixture made of contrary natures that is of cold with hot and of moist with dry an admirable connexion coniunction of enemies Then our dissolution of bodies which is made in this first water is no other thing then a killing of the moist with the dry because the moist is coagulated with the dry for the moisture is contained terminated and coagulated into a Body or into Earth onely by drinesse Let therefore the hard and dry bodies be put in our first water in a vessell well shut where they may abide vntill they be dissolued and ascend on high and then they may bee called a new Body the white gold of Alchimy the white stone the white Sulphur not burning and the stone of Paradice that is the stone which conuerts imperfect Mettals into fine white siluer Hauing this we haue also the Body Soule and Spirit all together of the which spirit and soule it is said that they cannot be drawn from the perfect Bodies but by the coniunction of our dissoluing water because it is certaine that the thing fixed cannot belifted vp but by the coniunction of the thing volatile The spirit then by the mediation of water and the soule is drawne from the Bodies and the Body is made no Body because at the same instant the spirit with the soule of the Bodies mounteth on high into the vpper part which is the perfection of the stone and is called sublimation This sublimation saith Florentius Catalanus is done by things sharpe spirituall and volatile which are of a sulphurous and viscous nature which dissolue the Bodies and make them to be lifted vp into the Ayre in the spirit And in this sublimation a certaine part and portion of our said first water ascendeth with the Bodies ioyning it selfe to them ascending and subliming into a middle substance which holdeth of the nature of the two that is of the Bodies and of the water and therefore it is called the Corporall spirituall compound Corsufle Cambdr Ethelia Zandarach the good Duenech but properly it is onely called the water permanent because it flyeth not in the fire alwayes adhering to the commixed Bodies that is to the Sunne and Moone and communicating vnto them a liuing tincture incombustible and most firme more noble and precious then the former which these bodies had because from hence-forward this tincture can run as oyle vpon the bodies perforating and piercing with a wonderfull fixion because this Tincture is the spirit and the spirit is the soule and the soule is the body because in this operation the body is made a spirit of a most subtile nature and likewise the spirit is incorporated and is made of the nature of a body with bodies and so our stone contains a body a soule and a spirit O Nature how thou changest the body into a spirit which thou couldst not doe if the spirit were not incorporated with the bodies and the bodies with the spirits made volatile or flying and afterward permanent or abiding Therefore they haue passed into one another and are turned the one into the other by wisdome O wisdome how thou makest Gold to be volatile and fugitiue although by nature it be most fixed It behoueth therefore to dissolue and melt these Bodies by our water and to make them a permanent water a golden water sublimed leauing in the bottom the grosse earthly and superfluous dry And in this sublimation the fire ought to be soft and gentle for if in this sublimation the Bodies bee not purified in a lent or slow fire and the grosser earthly parts note well separated from the vncleannesse of the dead thou shalt be hindred from euer making thy worke perfect for thou needest onely this subtile and light nature of the dissolued Bodies which our water will easily giue thee if thou proceed with a slow fire for it will separate the Heterogeneall or that which is of another kinde from the Homogeneall or that which is all of one kinde Our compound therefore receiueth mundification or clensing by our moist fire that is to say dissoluing and subliming that which is pure and white and casting aside the foeces like a voluntary vomit saith Azinaban For in such a dissolution and naturall sublimation there is made a loosing or an vntying of the Elements a clensing and a separation of the pure from the impure so that the pure and white ascendeth vpward and the impure and earthly fixed remaines in the bottome of the water or the vessell which must be taken a way and remooued because it is of no value taking onely the middle white substance flowing and melting and leauing the foeculent earth which remained below in the bottome which came principally from the

this fire be not measured Clibanically saith Calid the Persian sonne of Iasichus If it be kindled with a sword saith Pithagoras If thou fire thy Vessell saith Morien and makest it feele the heate of the fire it will giue thee a box on the eare and burne his flowres before they be risen from the depth of his Marrow making them come out red rather than white and then thy worke is spoiled as also if thou make too little fire for then thou shalt neuer see the end because of the coldnesse of the natures which shall not haue had motion sufficient to digest them together The heate then of thy fire in this vessell shall be as saith Hermes and Rosinus according to the Winter or rather as saith Diomedes according to the heate of a Bird which beginnes to flie so softly from the signe of Aries to that of Cancer for know that the Infant at the beginning is full of cold flegme and of milke and that too vehement heate is an enemy of the cold and moisture of our Embrion and that the two enemies that is to say our two elements of cold and heate will neuer perfectly imbrace one another but by little and little hauing first long dwelt together in the middest of the temperate heate of their bath and being changed by long decoction into Sulphur incombustible Gouern therefore sweetly with equality and proportion thy proud and haughty natures for feare lest if thou fauour one more then another they which naturally are enemies doe grow angry against thee through Ielousy and dry Choller and make thee sigh for it a long time after Besides this thou must entertain them in this temperate heate perpetually that is to say night and day vntill the time that Winter the time of the moisture of the matters be passed because they make their peace and ioyne hands in being heated together whereas should these natures finde themselues but one onely half houre without fire they would become for euer irreconcileable See therefore the reason why it is said in the Book of the seuenty precepts Looke that their heate cōtinue indefatigably without ceasing and that none of their dayes bee forgotten And Rasis the haste saith hee that brings with it too much fire is alwaies followed by the Diuell and Errour When the golden Bird saith Diomedes shall be come iust to Cancer and that from thence it shall runne toward Libra then thou maist augment the fire a little And in like manner when this faire Bird shall fly from Libra towards Capricorne which is the desired Autumne the time of haruest and of the fruits that are now ripe CHAP. III. The two Dragons of colour yellowish blew and black like the field LOoke well vpon these two Dragons for they are the true principles or beginnings of this Phylosophy which the Sages haue not dared to shew to their owne Children Hee which is vndermost without wings hee is the fixed or the male that which is vppermost is the volatile or the female blacke and obscure which goes about to get the domination for many moneths The first is called Sulphur or heat and drinesse and the latter Argent viue or cold and moisture These are the Sunne and Moone of the Mercurial source and sulphurous originall which by continual fire are adorned with royall habiliments that being vnited and afterward changed into a quintessence they may ouercome euery thing Mettallick how solid hard and strong soeuer it bee These are the Serpents and Dragons which the ancient Aegyptians haue painted in a Circle the head biting the tayle to signifie that they proceeded from one and the same thing and that it alone was sufficient and that in the turning and circulation thereof it made it selfe perfect These are the Dragons which the ancient Poets haue fained did without sleeping keepe watch the golden Apples of the Gardens of the Virgins Hesperides These are they vpon whom Iason in his aduenture for the Golden Fleece powred the brothe or liquor prepared by the faire Medea of the discourse of whom the Books of the Phylosophers are so full that there is no Phylosopher that euer was but he hath written of it from the time of the truth-telling Hermes Trismegistus Orpheus Pythagoras Artephius Morienus and the other following euen vnto my selfe These are the two Serpents giuen and sent by Iuno that is the nature Mettallicke the which the strong Hercules that is to say the sage and wise man must strangle in his cradle that is ouercome and kill them to make them putrifie corrupt and ingender at the beginning of his worke These are the two Serpents wrapped and twisted round about the Caduceus or rod of Mercury with the which hee exerciseth his great power and transformeth himselfe as he listeth He saith Haly that shall kill the one shall also kill the other because the one cannot die but with his brother These two then which Auicen calleth the Corassene bitch and the Armenian dogge these two I say being put together in the vessell of the Sepulcher doe bite one another cruelly and by their great poyson and furious rage they neuer leaue one another from the moment that they haue seized on one another if the cold hinder them not till both of them by their slauering venome and mortall hurts be all of a goarebloud ouer all the parts of their bodies and finally killing one another be stewed in their proper venome which after their death changeth them into liuing and permanent water before which time they loose in their corruption and putrifaction their first naturall formes to take afterwards one onely new more noble and better forme These are the two Spermes masculine and saeminine described at the beginning of my Abridgement of Phylosophy which are engendred say Rasis Auicen and Abraham the Iew within the Reynes and entrails and of the operations of the foure Elements These are the radicall moysture of mettalls Sulphur and Argent viue not vulgar and such as are sold by the Merchants and Apothecaries but those which giue vs those two faire deare bodies which wee loue so much These two spermes saith Democritus are not found vpon the earth of the liuing The same saith Auicen but he addeth that they gather them from the dung ordure and rottennesse of the Sunne and Moone O happy are they that know how to gather them for of them they afterwards make a triacle which hath power ouer all griefes maladies sorrowes infirmities and weaknesses and which sighteth puissantly against death lengthening the life according to the permission of God euen to the time determined triumphing ouer the miseries of this world and filling a man with the riches thereof Of these two Dragons or Principles Mettallicke I haue said in my fore-alledged Summarie that the Enemy would by his heate inflame his enemy and that then if they take not heed they should see in the ayre a venomous fume a stinking worse in flame and in poyson than the