The
first
part
.
PYTHAGORAS
who
of
all
Pagans
was
undoubtedly
,
by
common
consent
and
approbation
,
held
to
have
made
more
profound
search
,
and
with
less
incertainty
penetrated
into
the
secrets
as
well
of
Divinity
,
as
of
Nature
,
having
quaffed
full
draughts
from
the
living
source
of
Mosaicall
Traditions
,
amid'st
his
darke
sentences
,
where
,
accordlng
to
the
Letter
,
he
touched
one
thing
,
and
mystically
understood
and
comprised
another
;
(
wherein
he
imitates
the
Aegyptians
and
Chaldaeans
,
or
rather
,
the
Hebrewes
,
from
whence
all
theirs
proceeded
)
he
here
sets
downe
these
two
:
Not
to
speake
of
God
without
Light
;
and
to
apply
Salt
in
all
his
Sacrifices
and
Offerings
;
which
he
borrowed
word
for
word
from
Moses
,
as
we
shall
hereafter
declare
.
For
our
intention
is
here
to
Treat
of
Fire
and
of
Salt
.
And
that
upon
the
9.
of
Saint
Marke
,
ver
.
49.
Every
man
shall
be
salted
with
Fire
,
and
every
Sacrifice
shall
be
salted
with
Salt
.
Wherein
foure
things
come
to
be
specified
,
Man
,
and
Sacrifice
,
Fire
,
and
Salt
;
which
yet
are
reduced
to
two
,
comprehending
under
them
,
the
other
two
;
Man
and
Sacrifice
,
Fire
and
Salt
;
in
respect
of
the
conformitie
they
beare
each
to
other
.
In
the
beginning
God
created
Heaven
and
Earth
;
this
said
Moses
on
the
entrance
upon
Genesis
.
Whereupon
the
Jew
Aristobulus
,
and
some
Ethniques
willing
to
shew
that
Pythagoras
and
Plato
had
read
Moses
bookes
,
and
from
thence
drawne
the
greatest
part
of
their
most
secret
Philosophy
,
alledged
that
which
Moses
should
have
said
,
that
the
heaven
and
the
earth
were
first
created
;
Plato
in
his
Timaeus
,
after
,
Timaeus
Locrien
said
that
God
first
assembled
Fire
and
Earth
,
to
build
an
universe
thereof
;
(
we
will
shew
it
more
sensibly
of
Zohar
in
the
Weik
of
a
Candle
lighted
,
for
all
consists
of
light
,
being
the
first
of
all
Creatures
.
)
These
Philosophers
presupposing
that
the
World
consisted
(
as
indeed
it
doth
)
of
the
foure
Elements
,
which
are
as
well
in
heaven
,
and
yet
higher
,
as
in
the
earth
,
and
lower
,
but
in
a
diverse
manner
.
The
two
highest
,
Aire
and
Fire
,
being
comprised
under
the
name
of
Heaven
and
of
the
Aethereall
Region
:
for
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
comes
from
the
verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
shine
,
and
to
enflame
,
the
two
proprieties
of
these
Elements
.
And
under
the
word
Earth
,
the
two
lower
,
Earth
and
Water
,
incorporated
into
one
Globe
.
But
although
Moses
set
Heaven
before
Earth
;
(
and
observe
here
that
in
all
Genesis
he
toucheth
at
nothing
but
things
sensible
,
but
not
of
intelligible
things
;
which
is
a
point
apart
)
for
concerning
this
,
there
is
no
good
agreement
between
Jewes
and
Christians
;
Saint
Chrysostome
in
his
first
Homily
.
Observe
a
little
with
what
dignity
the
Divine
Nature
comes
to
shine
in
his
manner
of
proceeding
to
the
creation
of
things
;
For
God
contrary
to
Artists
in
building
his
Edifice
,
stretched
out
first
the
heavens
round
about
,
afterwards
planted
the
earth
below
.
Hee
wrought
first
at
the
head
,
and
afterwards
came
to
the
foundation
.
But
it
is
the
Hebrewes
custome
,
that
when
they
speake
most
of
a
thing
,
they
ordinarily
put
the
last
in
order
,
which
they
pretend
to
touch
first
:
And
the
same
is
here
practised
,
where
Heaven
is
alledged
before
Earth
,
which
he
comes
to
discry
immediately
after
.
In
the
beginning
God
created
Heaven
and
Earth
,
and
the
Earth
was
without
Forme
and
void
;
Saint
Matthew
useth
the
same
,
upon
the
entrance
to
his
Gospell
,
The
Booke
of
the
Generation
of
Jesus
Christ
the
son
of
David
,
the
son
of
Abraham
,
Abraham
begat
Isaac
,
&c.
For
it
is
well
knowne
,
that
Abraham
was
a
long
time
before
David
:
Otherwise
it
seemes
,
that
Moses
would
particularly
demonstrate
,
that
the
Earth
was
made
before
the
Heaven
,
by
the
Creation
of
man
,
that
is
,
the
Image
and
pourtrait
of
the
great
World
,
for
that
in
the
second
of
Genesis
,
God
formed
man
of
the
slime
of
the
earth
,
(
that
is
to
say
,
)
his
body
which
it
represents
;
and
afterwards
breathed
in
his
face
the
spirit
,
or
breath
of
life
:
that
carrieth
him
backe
to
heaven
;
whereunto
suits
that
which
is
written
in
the
1
to
the
Cor.
15.
The
first
man
from
the
earth
is
earthly
,
and
the
second
man
from
heaven
is
heavenly
:
the
first
man
Adam
was
made
a
living
soule
;
and
the
last
Adam
,
a
quickning
spirit
.
Whereto
the
Generation
of
the
Creature
relates
,
who
six
weeks
after
the
Conception
,
is
nothing
but
a
masse
of
informed
flesh
,
till
the
soule
that
is
infused
from
above
,
doth
vivifie
it
.
Moreover
the
foure
Elements
(
whereof
all
is
made
)
consists
of
foure
qualities
,
Hot
and
Drie
,
Cold
and
Moist
;
two
of
them
are
bound
up
in
each
of
them
:
Earth
,
that
is
to
say
,
Cold
and
Dry
,
the
Water
,
Cold
and
Moist
;
the
Aire
,
Moist
and
Hot
;
the
Fire
,
Hot
and
Dry
:
whence
it
comes
to
joine
with
the
earth
;
for
the
Elements
are
circular
,
as
Hermes
would
have
it
;
each
being
engirded
with
two
others
,
with
whom
it
agreeth
in
one
of
their
qualities
;
which
is
thereunto
appropriate
:
as
Earth
betwixt
Fire
and
Water
,
participates
with
the
Fire
in
drynesse
,
and
with
Water
in
coldnesse
;
and
so
of
the
rest
.
Man
then
which
is
the
Image
of
the
great
World
,
and
therefrom
is
called
the
Microcosme
,
or
little
World
,
as
the
World
which
is
made
after
the
resemblance
of
his
Archetype
,
is
called
the
great
man
;
being
composed
of
foure
Elements
,
shall
have
also
its
heaven
and
its
earth
:
The
soule
,
and
understanding
,
are
its
heaven
,
the
body
and
sensuality
,
its
earth
:
So
that
to
know
the
heaven
and
earth
of
man
,
is
to
have
true
and
entire
knowledge
of
all
the
Universe
,
and
of
the
Nature
of
things
.
From
the
knowledge
of
the
sensible
World
,
we
come
to
that
of
the
Creator
,
and
the
Intelligible
world
;
by
the
Creature
,
the
Creator
is
understood
,
saith
Saint
Augustine
,
Fire
then
gives
motion
to
the
body
,
Aire
feeling
,
Water
nourishment
,
and
Earth
subsistence
.
Moreover
heaven
designes
the
intelligible
world
,
the
earth
the
sensible
:
Each
of
them
is
subdivided
into
two
,
(
in
every
case
I
speake
not
but
after
Zohar
and
the
ancient
Rabbins
.
)
The
intelligible
into
Paradise
and
Hell
;
and
the
sensible
,
to
the
Celestiall
and
Elementary
world
:
Upon
this
passage
Origen
makes
a
faire
discourse
at
the
entry
on
Genesis
,
that
God
first
made
the
heaven
or
the
intelligible
world
,
following
that
which
is
spoken
in
the
66.
of
Esay
,
Heaven
is
my
seat
and
Earth
my
footstoole
;
Or
rather
it
is
God
in
whom
the
world
dwelleth
,
and
not
the
world
which
is
Gods
habitation
:
For
in
him
we
live
,
move
,
and
have
our
being
;
for
the
true
seat
and
habitation
of
God
,
is
his
proper
essence
:
and
before
the
Creation
of
the
World
,
as
Rabbi
Eliezer
sets
downe
,
in
his
Chapte●s
,
there
was
nothing
but
the
essence
of
God
,
and
his
name
,
which
are
but
one
thing
:
Then
after
the
heaven
,
or
the
intelligible
world
,
Origen
pursues
,
God
made
the
Firmament
,
that
is
to
say
,
this
sensible
world
;
for
every
body
hath
I
know
not
what
firmnesse
and
solidity
,
and
all
solidity
is
corporal
;
and
as
that
which
God
proposed
to
make
,
consisteth
of
Body
and
of
Spirit
,
for
this
cause
it
is
written
,
that
God
first
made
the
Heaven
,
that
is
to
say
,
all
spirituall
substance
,
upon
which
,
as
upon
a
certaine
throne
,
hee
reposeth
himselfe
.
The
Firmament
for
our
regard
is
the
body
,
which
Zohar
calleth
the
Temple
,
and
the
Apostle
also
,
Yee
are
Gods
Temple
,
1
Cor.
3.17
.
And
the
Heaven
,
which
is
spirituall
,
is
our
soule
,
and
the
inner
man
;
the
Firmament
is
the
externall
,
that
neither
seeth
,
nor
knoweth
God
but
sensibly
.
So
that
man
is
double
,
an
animall
,
and
spirituall
body
,
the
one
Internall
,
Spirituall
,
Invisible
;
that
which
Saint
Marke
in
this
place
designeth
for
man
;
the
other
Externall
,
Corporall
,
Animal
,
which
he
denotes
by
the
Sacrifice
which
comprehendeth
not
the
things
that
are
of
the
Spirit
of
God
,
but
the
Spirituall
discerneth
all
;
So
that
the
exteriour
man
is
an
animal
compared
to
brute
beasts
,
whereout
they
tooke
their
offerings
for
Sacrifices
:
He
is
compared
to
foolish
Beasts
,
and
is
made
like
them
;
for
a
man
hath
no
more
then
a
Beast
:
we
must
understand
the
Carnall
,
and
Animall
,
that
consists
of
this
visible
body
,
that
dyeth
as
well
as
Beasts
,
are
corrupt
and
returne
to
Earth
:
Whence
Plato
said
very
well
,
that
which
is
seene
of
man
,
is
not
man
properly
.
And
in
the
first
of
Alcibiades
,
yet
more
distinctly
,
that
Man
is
I
know
not
what
else
,
then
his
body
,
namely
his
soule
,
as
it
followes
afterwards
.
That
which
Cicero
borrowed
out
of
Scipio's
dreame
;
But
understand
it
thus
,
that
thou
art
not
mortall
,
but
this
body
;
thou
art
not
that
,
which
this
forme
declares
,
but
every
mans
minde
is
himselfe
,
not
that
figure
which
may
be
demonstrated
by
the
finger
:
And
the
Philosopher
Anaxarchus
while
the
Tyrant
Nicocreon
of
Cyprus
,
caused
him
to
be
brayed
in
a
great
Marble
Morter
,
cried
out
with
a
loud
voice
,
Stampe
hard
,
bruise
the
barke
of
Anaxarchus
,
for
it
is
not
him
that
thou
stampest
.
But
will
it
be
permitted
for
me
here
,
to
bring
something
of
Metubales
?
All
that
is
,
is
either
Invisible
,
or
Visible
;
Intellectuall
,
or
Sensible
;
Agent
,
and
Patient
;
Forme
,
and
Matter
;
Spirit
,
and
Body
;
the
Interiour
and
the
Exteriour
man
;
Fire
,
and
Water
;
that
which
seeth
,
and
that
which
is
seen
.
But
that
which
seeth
is
much
more
excellent
and
more
worthy
then
that
which
is
seen
,
and
there
is
nothing
that
seeth
,
but
the
invisible
,
where
that
which
is
seene
,
is
as
a
blind
thing
;
therefore
Water
is
a
proper
and
serviceable
subject
,
over
whom
the
Fire
or
Spirit
may
out-stretch
his
action
.
Also
he
hath
elevated
it
for
his
habitation
and
residence
;
for
by
introducing
it
,
he
elevates
it
on
high
in
the
nature
of
Aire
contiguous
unto
it
:
which
invisible
Spirit
(
of
the
Lord
was
carryed
on
the
waters
,
or
rather
did
sit
over
t●e
waters
)
did
see
the
visible
,
moved
the
immoveable
,
for
water
hath
no
motion
of
it selfe
;
there
is
none
but
Aire
,
and
Fire
,
that
have
,
and
speake
by
the
Organs
of
one
that
is
dumb
;
for
as
when
by
our
winde
and
breath
,
filling
a
pipe
or
flute
,
we
make
it
sound
though
never
so
mute
.
This
Body
and
Spirit
,
water
and
fire
,
are
designed
unto
us
by
Cain
and
Abel
,
the
first
Creatures
of
all
others
engendred
of
the
seed
of
man
and
woman
,
and
by
their
Sacrifices
,
whence
those
of
Cain
issuing
from
the
fruits
of
the
earth
,
were
by
consequent
corporall
,
dead
,
and
inanimate
,
and
together
destitute
of
faith
,
which
dependeth
of
the
Spirit
,
and
are
by
Fire
dissolved
into
a
waterish
vapour
,
Aben
Ezra
,
and
the
author
of
the
Handfull
of
Myrrh
,
call
a
fire
descending
from
one
above
to
regather
them
:
which
happened
not
to
those
of
Cain
,
which
a
strange
fire
devoured
;
and
from
thence
was
declared
the
exteriour
man
,
sensuall
,
animall
,
that
must
bee
salted
with
Salt
;
But
Abel
the
interiour
,
spirituall
,
salted
with
Fire
;
which
is
double
,
the
materiall
and
essentiall
,
the
actuall
and
potentiall
,
as
it
is
in
burnings
.
All
what
is
sensible
,
and
visible
,
is
purged
by
the
actuall
,
and
the
invisible
,
and
intelligible
,
by
the
spiritual
and
potentiall
.
Saint
Ambrose
,
on
the
Treatise
of
Isaac
and
of
the
Soule
.
What
is
man
,
the
soule
of
him
,
or
the
flesh
,
or
the
assembly
of
those
two
?
for
the
clothing
is
one
thing
,
and
the
thing
clothed
another
.
Indeed
there
are
two
men
(
I
leave
the
Messibe
apart
)
Adam
was
made
and
formed
of
God
;
in
respect
of
the
body
,
of
ashes
,
and
of
earth
,
but
afterwards
inspired
in
him
the
Spirit
of
Life
;
if
he
had
kept
himselfe
from
misprision
,
he
was
like
unto
Angels
,
made
participant
of
eternall
beatitude
,
but
his
transgression
dispossessed
him
.
The
other
man
is
he
,
which
comes
successively
to
be
borne
of
man
and
woman
,
who
by
his
originall
offence
is
made
subject
to
death
,
to
paines
,
travails
,
and
diseases
,
therefore
must
hee
returne
from
whence
he
came
.
But
touching
the
soule
that
came
from
God
,
it
remains
in
its
free
will
:
if
it
will
adhere
to
God
,
it
is
capable
to
bee
admitted
into
the
ranke
of
his
children
,
who
are
borne
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
Such
was
Adam
before
his
first
transgression
.
The
soule
then
,
which
is
the
inner
man
,
spirit
,
and
the
very
true
man
which
liveth
properly
,
for
the
body
hath
no
life
of
it selfe
,
nor
motion
;
and
is
nothing
else
but
as
it
were
the
barke
and
clothing
of
the
inner
man
,
according
to
Zohar
,
alledging
that
out
of
the
10
of
Job
11.
Thou
hast
clothed
me
with
skinne
and
flesh
;
whereunto
that
in
the
6.
of
S.
Matthew
seemeth
to
agree
,
where
to
shew
us
how
much
the
soule
ought
to
bee
in
greater
recommendation
then
the
body
,
as
more
worthy
and
pretious
;
our
Saviour
saith
,
Take
no
care
then
how
to
cloth
your
body
,
is
not
your
body
better
then
raiment
?
and
by
consequent
,
the
soule
more
then
the
body
,
since
the
body
is
but
as
it
were
the
vestment
of
the
soule
,
which
is
subject
to
perish
,
and
to
use
,
(
all
shall
wax
old
as
doth
a
garment
.
)
And
the
Apostle
in
the
1
to
the
Corinthians
,
The
old
man
falleth
away
,
but
the
inner
man
is
renewed
dayly
;
for
it
washeth
it selfe
(
according
to
Zohar
)
by
the
fire
,
as
doth
a
Salamander
,
and
the
outward
man
by
water
,
with
Soaps
and
Lees
that
consist
of
Salts
.
Of
which
two
manners
of
repurging
,
it
is
thus
said
in
the
31.
of
Numb
.
v.
23.
All
that
which
shall
support
the
fire
,
shall
be
purged
thereby
,
and
that
which
cannot
beare
it
,
shall
be
sanctified
by
the
water
of
Purification
;
which
was
a
figure
of
that
which
the
Fore-runner
spake
in
the
3.
of
Matthew
,
It
is
true
that
I
baptize
you
with
water
unto
repentance
,
but
he
that
comes
after
mee
,
shall
baptize
you
with
the
Holy
Ghost
,
and
with
Fire
.
But
behold
how
Zohar
speakes
more
particularly
.
If
it
bee
so
,
Adam
what
is
he
?
it
is
nought
but
skin
,
and
flesh
,
and
bones
,
and
nerves
,
he
must
not
passe
so
.
But
to
speak
truth
,
man
is
nothing
else
,
but
the
immortall
soule
that
is
in
him
;
and
the
skinne
,
flesh
,
bloud
,
bones
,
and
nerves
,
are
the
vestments
wherein
it
is
wrapped
,
as
a
little
creature
newly
borne
within
the
beds
and
linnen
of
its
Cradle
:
These
are
but
the
utensils
,
and
instruments
allotted
to
womens
children
,
not
to
man
or
Adam
;
for
when
this
Adam
so
made
,
was
elevated
out
of
this
world
,
he
is
devested
of
those
instruments
,
wherewith
he
had
beene
clothed
and
accommodated
.
This
is
the
skinne
wherewith
the
Son
of
man
is
envelopped
with
flesh
,
bones
,
and
nerves
;
and
this
consisteth
in
the
secret
mystery
of
Sapience
,
according
to
that
which
Moses
taught
in
the
Curtains
or
Vails
of
the
Tabernacle
,
which
are
the
inward
vestment
,
and
the
Tabernacle
the
outward
:
To
this
purpose
,
the
Apostle
in
the
fifth
of
the
2
to
the
Corinthians
,
saith
,
We
know
that
if
our
earthly
house
of
this
Tabernacle
were
dissolved
,
we
have
an
Aedifice
not
built
with
mans
hand
,
but
eternally
permanent
in
the
high
Heavens
.
For
in
this
we
groane
,
earnestly
desiring
to
bee
clothed
upon
,
with
our
house
which
is
from
heaven
,
if
so
be
,
that
being
clothed
wee
shall
not
bee
found
naked
.
So
Adam
in
respect
of
his
body
,
is
a
representation
of
the
sensible
world
;
where
his
skinne
corresponds
with
the
Firmament
,
extending
heaven
like
a
Curtaine
.
For
as
the
heaven
covereth
and
enveloppeth
all
things
,
so
doth
the
skin
every
man
;
in
which
,
are
introduced
and
fastned
its
starres
and
signes
,
that
is
to
say
,
the
draughts
and
lineaments
in
the
hands
,
the
forehead
,
and
visage
,
in
which
wise
men
know
and
reveale
,
and
makes
them
discerne
the
inclination
of
its
naturall
,
imprinted
in
the
inward
;
And
he
that
doth
conjecture
from
thence
,
is
as
he
,
to
whom
heaven
being
covered
with
Clouds
,
cannot
perceive
the
constellations
that
are
there
,
or
otherwise
darkened
from
his
sight
.
And
although
the
sagest
and
most
expert
in
these
things
can
finde
out
something
therein
denoted
by
the
draughts
and
lineaments
of
the
palme
of
the
hand
,
and
fingers
,
or
within
them
;
for
by
the
outside
,
(
it
is
case
a
part
)
and
shew
nothing
,
but
the
nailes
which
are
not
a
little
secret
and
mystery
,
because
by
death
they
are
obfuscate
,
but
have
a
shining
lustre
while
they
live
,
in
the
haire
,
eyes
,
nose
,
and
lips
,
and
all
the
rest
of
his
person
.
For
as
God
hath
made
the
Sunne
,
Moone
,
and
Stars
,
thereby
to
declare
to
the
great
World
,
not
only
the
day
,
night
,
and
seasons
▪
but
the
change
of
times
,
and
many
signes
that
must
appeare
in
the
earth
.
So
hath
he
manifested
in
the
little
world
Man
,
certaine
draughts
and
lineaments
,
holding
place
of
lights
and
starres
,
whereby
men
may
attaine
to
the
knowledge
of
very
great
secrets
,
not
common
,
nor
knowne
of
all
.
Hence
is
it
that
the
Intelligences
of
the
superiour
world
do
distill
and
breath
as
it
were
,
by
some
channels
their
influences
,
whereby
the
effects
come
to
struggle
and
accomplish
their
effects
here
below
,
as
of
things
drawn
with
a
rude
and
strong
bow
,
will
plant
themselves
within
a
Butt
,
where
they
rest
themselves
.
But
to
retake
the
discourse
of
this
double
man
,
and
the
vestment
of
him
,
the
Apostle
in
the
1
Cor.
15.
saith
,
That
there
are
bodies
Celestial
,
and
bodies
Terrestrial
,
yet
there
is
a
glory
both
of
the
one
,
and
of
the
other
.
There
is
a
naturall
,
or
animall
body
,
and
there
is
a
body
spirituall
:
he
will
raise
up
the
spirituall
body
incorruptible
;
To
this
relates
the
Fire
,
to
the
corruptible
Salt
.
From
these
vestments
furthermore
the
occasion
presents
it selfe
to
a
larger
extension
,
the
better
to
declare
who
must
be
seasoned
with
Fire
,
and
who
with
Salt
;
which
is
here
expressed
by
the
offering
,
to
whom
the
exteriour
doth
correspond
,
according
to
the
Apostle
,
Rom.
12.
I
pray
you
brethren
,
by
the
mercy
of
God
,
that
you
offer
up
your
bodies
a
living
Sacrifice
,
holy
,
and
acceptable
unto
him
,
which
is
your
reasonable
service
:
which
it
could
not
make
it selfe
the
habitation
of
the
Holy
Ghost
,
if
it
were
not
pure
,
neat
,
and
incontaminate
.
Know
you
not
that
your
Body
is
the
Temple
of
the
holy
Spirit
which
is
in
you
?
which
in
Scripture
is
commonly
designed
by
fire
,
with
which
wee
must
be
salted
inwardly
,
that
is
to
say
,
preserved
from
corruption
;
and
from
what
corruption
?
from
sinne
that
putrifies
our
soules
.
Origen
in
his
7.
book
against
Celsus
speaking
of
its
vestments
,
sets
downe
,
that
being
of
it selfe
incorporeall
and
invisible
,
in
what
corporall
place
soever
it
findes
it selfe
,
it
must
have
a
body
convenable
to
the
nature
of
the
place
where
it
resides
.
As
then
when
it
is
in
this
Elementary
world
,
it
must
have
also
an
elementary
body
,
which
it
takes
when
it
is
incorporated
in
the
belly
of
a
woman
,
to
grow
there
,
and
there
to
live
this
base
life
with
the
body
,
that
it
hath
taken
to
the
limited
terme
;
which
expired
,
it
devests
it selfe
of
this
corruptible
vestment
,
although
necessary
in
the
earth
from
whence
it
came
(
following
that
which
God
said
to
Adam
in
the
third
of
Genesis
,
Thou
art
dust
,
and
shalt
returne
to
dust
,
)
to
be
revested
with
an
incorruptible
,
whose
perpetuall
abode
is
in
Heaven
.
For
this
corruptible
must
put
on
incorruption
,
and
this
mortall
must
put
on
immortality
.
And
so
the
soul
putting
off
its
first
Terrestriall
vestment
,
takes
another
more
excellent
above
in
the
Aethereall
Region
,
which
is
of
the
nature
of
Fire
:
hitherto
Origen
,
to
which
nothing
could
be
found
more
conformable
,
then
that
which
Pythagoras
puts
towards
the
end
of
his
golden
verses
:
Thus
forsaking
this
mortall
body
,
thou
passest
into
the
free
Aethereall
Aire
,
you
shall
become
an
immortall
God
,
incorruptible
,
and
no
more
subject
to
death
:
as
if
he
would
say
,
that
after
this
materiall
corruptible
body
,
shall
put
off
the
Terrestriall
and
impure
vestment
,
the
perfect
portion
of
it
shall
shake
off
these
filthinesses
and
impurities
,
and
shall
passe
aloft
to
heaven
and
adhere
to
God
,
which
it
could
not
doe
,
but
being
pure
and
neat
;
nor
effect
this
,
but
by
fire
.
Zohar
speakes
to
the
same
purpose
,
when
the
Elements
destroy
themselves
,
an
aethereall
body
succeeds
in
their
place
which
doth
recloath
them
;
or
to
speak
better
,
the
aethereall
body
which
was
reclad
with
them
,
devests
it selfe
;
and
this
is
represented
to
us
in
the
5
of
Esther
,
where
it
is
said
,
that
on
the
third
day
shee
tooke
off
her
clothes
that
shee
was
wont
to
weare
,
and
put
on
her
royall
apparell
to
appeare
before
the
King
;
which
signifies
the
holy
Spirit
,
and
Esther
the
reasonable
soule
,
whose
vestments
are
the
garments
of
the
kingdome
of
Heaven
;
of
which
he
that
Daniel
3.
chap.
was
said
to
be
like
to
the
Son
of
God
,
that
crowns
the
just
,
and
adornes
them
with
royall
apparell
,
to
bring
them
into
the
presence
of
the
King
of
Kings
,
to
the
Paradise
of
pleasure
,
clensed
with
aire
from
above
,
which
the
holy
Spirit
breathed
into
it
.
Origen
in
his
second
Homily
upon
the
36
Psalme
.
It
is
the
manner
of
holy
Scripture
to
introduce
two
sorts
of
men
,
that
is
to
say
,
the
interiour
and
the
exteriour
,
each
of
which
,
hath
need
as
much
as
concernes
him
,
of
apparell
,
as
well
as
nourishment
;
the
external
corporal
man
,
maintaines
himselfe
with
meats
corruptible
,
proper
and
familiar
to
himselfe
,
having
ever
need
of
Salt
,
besides
their
own
connaturall
;
but
there
is
also
meat
for
the
inward
,
whereof
it
is
said
in
the
8
of
Deuteronomy
,
Man
doth
not
live
by
bread
onely
,
but
by
every
word
that
proceedeth
out
of
the
mouth
of
God
.
And
for
matter
of
drinke
,
the
Apostle
in
the
1
Cor.
10.
Our
fathers
did
eat
the
same
spirituall
meat
,
and
did
drinke
the
same
spirituall
drinke
;
for
they
did
drinke
of
that
spirituall
rocke
that
followed
them
,
and
that
rocke
was
Christ
.
Who
speaking
of
this
drinke
in
the
4.
of
Saint
John
,
saith
,
that
hee
is
the
fountaine
of
living
water
,
and
who
so
drinketh
of
the
water
that
he
shall
give
them
,
shall
never
thirst
.
There
are
also
two
rayments
in
regard
of
the
inner
man
.
If
he
be
a
sinner
,
it
is
said
Psalme
109.
He
hath
put
on
malediction
as
a
garment
,
which
must
be
to
him
as
his
apparell
,
wherewith
he
is
covered
,
and
as
a
girdle
wherewith
he
is
girt
.
And
on
the
contrary
the
Apostle
Col.
3.
Lie
not
one
to
another
,
having
cast
off
the
old
man
with
his
deeds
,
and
put
on
the
new
,
but
be
clothed
with
mercy
,
benignity
,
humility
,
and
meeknesse
of
Spirit
.
These
are
the
vestments
which
Zohar
said
were
the
good
works
and
the
nuptiall
accoustrements
of
the
soule
,
which
cannot
bee
washed
or
cleansed
but
by
Fire
,
Every
mans
worke
shall
bee
made
manifest
,
for
the
day
shall
declare
it
,
because
it
shall
be
revealed
by
fire
,
and
the
fire
shall
try
every
mans
worke
of
what
sort
it
is
,
1
Cor.
3.13
.
wherein
they
shall
persist
without
impaire
,
or
consumption
,
but
shall
be
purified
when
the
soule
shall
therewith
be
clothed
;
from
this
uncleane
scumme
,
wherein
there
may
remaine
some
spots
that
the
fire
goes
on
to
purge
,
consuming
and
defacing
them
.
But
what
it
this
fire
?
It
is
it
which
is
said
in
the
4
and
9
of
Deuteronomy
,
our
God
is
a
consuming
fire
:
which
as
Irenaeus
interprets
,
was
to
strike
feare
and
terror
into
the
Israelites
;
and
this
afterwards
in
the
12
to
the
Hebrewes
,
28
,
29.
Let
us
serve
God
acceptably
with
feare
and
reverence
,
for
our
God
is
a
consuming
fire
.
For
they
had
sufficiently
understood
that
the
world
once
perished
by
the
universall
deluge
,
and
that
it
may
not
incurre
the
like
accident
,
but
suffer
its
last
extermination
by
fire
.
Adde
that
in
the
33.
of
the
Mosaicall
Law
,
it
is
called
The
Law
of
fire
,
which
is
in
the
right
hand
of
the
Almighty
,
because
of
its
austerity
and
rigour
,
all
filled
with
menaces
,
with
feares
,
with
horrors
;
as
much
as
the
Christian
is
,
with
sweetnesse
and
mercy
:
in
his
right
hand
,
there
is
a
fiery
Law
:
which
the
Chaldean
Paraphrase
interpreteth
,
for
that
it
was
given
on
Mount
Horeb
,
through
the
middest
of
fire
,
according
as
it
is
said
in
the
4.
to
the
purpose
touching
this
feare
.
The
Lord
speake
unto
me
saying
,
Assemble
the
people
there
below
,
that
they
may
heare
my
words
,
and
learne
to
feare
me
:
Then
came
you
neare
to
the
foote
that
burned
even
to
heaven
,
and
the
Lord
spake
unto
you
out
of
the
midst
of
fire
.
And
Exodus
3.
the
burning
bush
wherein
God
appeared
unto
Moses
,
and
was
not
consumed
.
Of
this
consuming
fire
,
further
speaketh
Zohar
thus
in
conformity
to
that
received
Maxime
in
naturall
Philosophy
,
that
a
great
flame
doth
devoure
and
quench
a
lesse
:
as
wee
may
sensibly
perceive
by
a
lighted
Torch
,
which
is
extinguished
by
the
Sunbeams
,
and
by
a
kettle
set
neare
a
great
fire
that
sucks
and
drawes
all
out
to
it selfe
:
Hee
saith
then
upon
this
Text
of
the
35.
of
Exod.
You
shall
kindle
no
fire
throughout
your
habitations
upon
the
Sabbath
:
To
which
purpose
,
said
Rabbi
Simeon
,
was
that
ordained
?
and
why
was
it
not
lawfull
to
kindle
a
fire
on
the
seventh
day
?
because
that
when
men
kindle
fire
,
it
goeth
ever
upwards
according
to
its
naturall
,
and
moving
above
every
thing
,
following
that
of
the
7.
of
Sapience
,
where
it
is
compared
to
fire
.
In
Wisdome
is
the
spirit
of
understanding
,
holy
,
one
only
,
manifold
,
subtill
,
lively
,
cleare
,
undefiled
,
plaine
,
moveable
above
every
thing
,
and
overtops
all
by
reason
of
its
purity
.
The
Fire
hath
two
properties
,
to
be
moving
,
and
pure
,
not
participating
of
any
uncleannesse
;
and
all
motion
,
is
a
kinde
of
action
and
operation
,
forbidden
expresly
on
the
Sabbath
day
.
Fire
then
mounting
aloft
,
caries
with
it
the
impurities
designed
in
the
10.
of
Leviticus
by
strange
fire
,
which
is
there
devoured
by
that
which
proceeds
from
the
presence
of
the
Lord
.
And
should
bee
as
much
,
as
thereby
to
draw
from
it selfe
a
judgement
of
his
offences
that
must
not
be
renewed
in
the
sanctification
of
the
Sabbath
,
for
feare
that
the
fire
of
Gods
wrath
do
not
devour
and
consume
that
of
our
iniquities
,
and
us
at
once
,
if
this
our
fire
be
not
first
purged
by
a
stronger
fire
,
that
consumeth
and
devoureth
the
lesser
and
more
feeble
:
Zohar
runs
through
all
that
,
and
upon
the
passage
of
the
foresaid
fourth
of
Deut.
Thy
God
is
a
consuming
fire
;
he
speakes
further
,
There
is
a
double
fire
,
the
one
stronger
,
that
devoures
the
other
.
He
that
will
know
it
,
let
him
contemplate
the
flame
that
parteth
and
mounteth
from
a
kindled
Fire
,
or
from
a
Lampe
or
Torch
;
for
it
mounteth
not
,
except
it
be
incorporated
to
some
visible
substance
,
and
united
with
the
aire
,
whereupon
it
feedeth
.
But
in
the
flame
that
mounteth
there
are
two
lights
,
the
one
white
,
which
shineth
and
illightneth
,
having
its
root
somewhat
blew
;
the
other
red
,
fastned
to
the
wood
,
or
to
the
weik
that
it
burneth
.
That
which
is
white
,
mounteth
directly
upwards
,
and
underneath
the
red
remaineth
firme
,
and
departs
not
from
the
matter
,
administring
wherewith
to
flame
and
shine
to
the
other
;
but
they
come
upon
the
point
to
joine
and
unite
together
,
the
one
burning
,
the
other
burned
,
till
they
bee
converted
into
that
which
predominates
and
playes
the
master
,
namely
the
white
,
alwayes
the
same
without
variation
and
change
,
as
the
other
doth
;
which
now
growes
blacke
,
after
becomes
red
,
yellow
,
peach
colour
,
sky
colour
,
azure
reinforced
above
and
below
,
above
with
a
white
flame
,
below
with
the
blacknesse
of
the
matter
,
which
furnisheth
it
where
withall
to
burne
,
and
at
the
last
is
therewith
consumed
.
For
this
azure
,
red
,
and
yellow
flame
,
the
more
grosse
and
materiall
it
is
,
endeavours
alwayes
to
exterminate
and
destroy
that
which
nourished
and
maintained
it
:
as
sinnes
do
the
conscience
which
harbours
them
,
to
the
end
to
make
them
the
perdition
and
ruine
of
all
that
which
adheres
to
it
here
below
,
so
long
,
till
at
the
last
it
remaines
extinct
;
there
where
the
light
annexed
thereunto
,
is
not
eternally
extinguished
but
goes
freely
upward
,
and
returnes
to
its
proper
place
of
abode
,
or
residence
;
having
accomplished
its
action
below
,
without
changing
its
brightnesse
into
any
other
colour
then
white
.
In
the
like
case
is
it
of
a
tree
,
whose
roots
are
fastned
within
the
earth
,
from
whence
it
takes
it
nourishment
,
as
the
weik
takes
his
from
the
tallow
,
waxe
,
or
oyle
,
which
makes
it
burne
.
The
branch
that
drawes
its
juice
or
sap
,
by
the
root
,
is
the
same
as
the
weik
,
where
the
fire
is
maintained
by
the
liquor
which
it
drawes
unto
it
,
and
the
white
flame
,
are
the
branches
and
boughes
,
clad
with
leaves
,
the
flowers
and
fruits
,
whereunto
tends
the
finall
end
of
a
tree
,
are
the
white
flame
when
all
comes
to
bee
reduced
:
wherefore
Moses
said
that
thy
God
is
a
consuming
fire
,
as
it
is
true
;
for
the
fire
consumes
and
devoures
all
that
which
is
under
it
,
and
upon
which
it
exerciseth
its
action
.
And
therefore
very
proper
in
the
Hebrew
text
Elohenu
,
thy
God
,
and
not
Anonenu
,
thy
Lord
,
because
the
Prophet
w●s
in
this
superiour
white
light
,
which
neither
devoureth
,
nor
can
be
devoured
.
And
the
Israelites
were
the
blew
lights
,
who
endeavour
to
lift
up
themselves
,
and
unite
to
him
under
the
law
:
for
the
ordinary
of
this
blew
light
,
inclining
rather
to
blacknesse
,
then
to
whitenesse
;
it
is
true
that
is
constituted
as
in
the
midst
,
and
to
ruine
and
destroy
all
that
it
layes
hold
on
,
and
whereunto
it
adheres
.
But
if
sinners
submit
thereunto
,
then
the
white
light
shall
bee
called
Admenu
,
our
Lord
,
and
not
Elohenu
,
our
God
,
for
that
it
domineers
and
devours
it
.
And
it
is
this
blew
flame
designed
by
the
little
and
last
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
of
the
sacred
venerable
foure
lettered
Jehovah
,
which
assembles
and
unites
with
the
three
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jehu
the
white
light
,
which
shineth
in
a
most
cleare
simplicity
Trin-one
,
having
under
it
the
blackish
,
ruddy
,
&
azure
colour
of
the
little
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
,
which
is
the
humane
nature
consisting
of
the
four
Elements
,
for
that
it
is
sometimes
represented
by
4
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
fourth
letter
of
the
Alphabet
,
and
which
marketh
the
number
of
4.
You
will
say
I
have
brought
you
here
a
prolixe
place
of
Zohar
,
I
do
avow
it
,
but
it
must
have
a
more
ample
explication
,
for
there
are
great
mysteries
covered
thereunder
.
This
Rabbi
superlative
to
all
others
,
endeavouring
in
his
profound
and
abstracted
meditations
which
transcend
all
to
elevate
our
spirits
by
the
similitude
of
a
light
,
to
the
knowledge
of
spirituall
things
,
which
differs
not
from
our
principall
purpose
,
which
is
fire
and
its
effects
.
Of
this
white
light
,
and
of
its
collaterals
:
other
Rabbins
speake
,
as
Kamban
,
Gerundensis
;
That
by
the
Caballe
it
appears
unto
us
,
that
the
Scripture
was
an
obscure
and
darke
fire
,
upon
the
backe
of
white
fire
,
and
marvailously
resplendent
.
It
is
the
fire
(
say
they
)
of
the
holy
Spirit
,
consuming
our
iniquities
,
denoted
by
the
red
inflamed
ardor
,
and
the
blew
and
azure
flame
,
which
is
the
strange
fire
,
as
Saint
Ambrose
very
well
expounds
it
in
his
fourth
Epistle
to
Simplician
.
Strange
fire
,
is
all
the
ardor
of
slippery
concupiscence
,
of
avarice
,
hatred
,
rancour
,
and
envy
;
And
of
this
fire
no
man
is
purged
nor
expiated
,
but
well
burned
,
which
if
men
offer
in
the
presence
of
the
Lord
,
celestiall
fire
will
devour
,
as
it
did
Nadab
and
Abibu
;
and
therefore
,
he
that
will
purge
his
sinne
,
he
must
cast
off
from
him
this
strange
fire
,
and
let
him
expiate
therefrom
;
whereof
it
is
said
in
the
6
of
Esay
6.
One
of
the
Seraphims
flew
to
me
hauing
a
live
coale
in
his
hand
,
which
he
had
taken
with
the
Tongs
from
off
the
Altar
,
and
touched
my
lips
,
saying
,
Lo
this
hath
touched
thy
lips
,
and
thine
iniquity
is
saken
away
,
and
thy
sinne
purged
.
Having
said
a
little
before
,
that
all
the
house
was
filled
with
smoake
,
which
is
as
an
excrement
and
vapour
of
fire
,
bee
it
before
it
be
lighted
,
or
inflamed
,
or
after
it
be
mortified
,
and
extinct
;
from
whence
it
comes
to
procreate
soot
,
then
which
,
there
is
nothing
more
troublesome
and
hurtfull
to
the
eies
,
having
carryed
away
with
it
a
parcell
of
a
dustible
corruption
;
which
administred
to
the
fire
its
nourishment
and
food
This
may
bee
seen
in
the
distillation
of
soote
,
where
there
appeares
a
notable
quantity
of
inflamable
oyle
,
which
causeth
it
yet
to
burne
;
and
of
this
burning
there
will
arise
a
smoake
,
which
will
againe
be
concreted
into
a
burning
smoake
,
as
a
foresaid
,
but
not
so
much
.
These
are
the
remnants
of
sinne
,
whereof
remained
some
staines
printed
in
the
soule
,
untill
at
the
last
,
by
a
successive
repurgation
of
fire
,
it
be
reduced
to
a
point
of
compleat
purity
;
whereof
it
is
spoken
in
the
4.
of
the
Canticles
,
Thou
art
faire
my
welbeloved
,
there
is
no
blemish
in
thee
;
which
the
white
flame
notifies
,
which
is
the
highest
degree
of
burning
.
Those
also
well
know
it
that
maintaine
a
fire
,
for
when
a
Fornace
begins
to
bee
hot
,
it
waxeth
blacke
,
then
enforcing
the
fire
,
it
becomes
red
,
and
at
last
it
waxeth
white
when
it
is
in
the
supreame
and
high
degree
of
heat
,
where
it
persisteth
in
whitenesse
more
and
more
.
Such
are
the
actions
of
fire
,
but
there
are
great
mysteries
thereunder
,
ever
to
declare
further
the
advantage
and
praecellency
,
that
the
white
colour
hath
above
the
red
,
as
to
the
Christian
faith
,
designed
by
white
water
,
Apoc.
4
,
&
6.
&
15.2
.
(
In
the
middle
of
the
Throne
there
was
a
Sea
of
Glasse
,
like
unto
Crystall
,
)
far
above
the
Judaicall
faith
,
red
,
heat
with
rigour
,
and
severity
,
designed
by
a
pillar
of
fire
,
that
in
the
night
season
conducted
the
Israelites
through
the
Wildernesse
,
and
the
white
cloud
by
day
,
Exod.
13.21
.
In
the
secret
Hebrew
Theology
,
the
red
alwayes
notes
Gheburah
,
Austerity
;
and
the
white
Ghedulah
,
or
Mercy
;
Eliah
was
transported
,
and
by
force
carried
into
heaven
,
in
a
fiery
Chariot
,
drawne
with
the
like
horses
.
But
in
the
transfiguration
of
our
Saviour
,
Mat.
17.2
.
His
vestments
became
white
as
sn●w
;
and
Apoc.
3.6
.
The
Elect
are
ever
clothed
in
white
;
and
in
the
6.11
.
speaking
of
the
martyred
Saints
for
the
faith
of
their
Redeemer
,
there
was
given
unto
every
one
of
them
white
robes
;
Having
set
down
a
little
before
,
that
the
Angell
which
had
gotten
the
victory
,
and
the
Crowne
,
was
mounted
on
a
white
horse
,
(
as
in
the
19
,
and
20.
the
Throne
of
God
is
dressed
with
white
)
and
hee
that
was
mounted
on
the
red
horse
,
had
a
great
bloudy
sword
in
his
hand
,
that
one
might
massacre
another
.
But
yet
more
expresly
in
the
first
of
Isaiah
,
Although
your
sins
were
as
red
as
fine
Scarlet
,
they
should
be
as
white
as
Snow
.
And
further
,
though
they
were
as
red
as
crimson
,
they
will
become
as
white
as
wooll
.
But
some
may
say
here
are
many
things
,
which
by
little
and
little
do
turne
us
from
our
principall
aime
,
and
are
as
it
were
extravagant
dresses
.
But
not
altogether
,
yet
as
to
mount
some
sharpe
precipice
,
wee
must
turne
about
to
goe
at
more
ease
,
to
shunne
cliffes
and
precipices
:
So
are
wee
sometimes
to
make
some
small
by-courses
and
digressions
to
facilitate
our
Theame
.
Rivers
that
goe
turning
are
more
commodious
for
Navigation
,
then
those
that
runne
impetuously
one
way
downe
.
There
shall
bee
nothing
at
last
(
God
willing
)
unprofitable
,
nor
from
the
purpose
.
Then
all
this
red
and
white
,
is
but
Fire
and
Water
,
the
pillar
of
fire
by
night
,
and
the
white
cloud
by
day
;
into
which
,
as
the
Apostle
saith
,
the
people
of
the
Jewes
were
baptized
;
and
in
this
cloud
the
divine
Wisdome
established
his
Throne
;
that
of
the
Law
of
Moses
,
this
of
grace
;
Fire
and
Salt
.
Zohar
speaking
of
Moses
his
two
first
Tables
,
broken
for
the
Idolatry
of
the
Golden
Calfe
,
with
two
pillars
,
the
one
of
fire
,
representing
naturall
heate
,
by
which
all
things
are
vivified
;
the
other
is
water
,
that
is
radical
moisture
,
which
maintaineth
life
,
(
from
which
,
that
is
not
much
different
in
the
15.
of
the
Apoc.
where
it
is
said
,
that
he
saw
as
it
were
a
sea
of
glass
mingled
with
fire
,
)
which
radicall
moisture
was
perverted
and
changed
in
the
deluge
by
the
universall
inundation
,
so
that
it
was
not
since
so
vigorous
as
before
:
but
shall
at
last
bee
brought
to
extermination
on
all
sides
,
at
the
end
of
time
by
a
finall
conflagration
.
The
first
mutation
shall
meet
with
some
mercy
,
the
race
of
mankinde
being
at
that
time
not
wholly
extinct
,
but
the
remainder
was
saved
with
Noah
,
and
his
in
the
Arke
:
but
the
second
shall
have
none
,
but
all
shall
perish
by
the
extreame
rigour
of
fire
:
To
the
purpose
of
these
two
substances
,
the
Assyrians
and
other
people
of
the
East
adored
Fire
,
as
that
which
represented
to
them
naturall
heat
,
and
the
Aegyptians
with
all
those
on
the
South
of
Nilus
,
which
is
radicall
moisture
which
goes
to
render
it selfe
into
a
Sea
impregned
with
salt
,
to
preserve
it
in
the
end
from
corruption
:
Now
for
this
effect
,
all
humours
of
animall
bodies
,
bloud
,
spittle
,
urine
,
and
the
rest
,
are
salted
,
without
which
,
all
would
corrupt
each
other
,
in
an
instant
:
Behold
the
difference
that
there
is
in
holy
writ
,
that
apply
the
meditations
of
things
sensible
to
Sacramentall
mysteries
;
and
of
ratiocinations
of
blinde
Paganisme
,
who
not
turning
it
but
above
the
barke
,
penetrate
no
further
,
then
that
which
the
uncertain
and
doubtful
sense
may
make
them
comprehend
,
without
passing
further
to
the
relation
of
divine
things
;
where
at
last
al
must
refer
to
spiritualty
:
resembling
therein
properly
to
the
Ostrich
,
who
beates
sufficiently
with
the
wing
as
if
shee
would
mount
to
heaven
,
but
yet
her
feet
for
all
that
,
do
not
forsake
the
earth
.
The
Phaenician
Theologie
,
admitted
but
of
one
Element
,
Fire
;
which
is
the
principall
and
chief
of
all
,
the
productor
,
and
destroyer
of
all
things
:
which
doth
not
much
disagree
from
that
in
the
118.
Psal.
is
the
fiery
word
by
which
times
were
formed
.
Heraclitus
also
puts
fire
,
for
the
first
substance
that
informed
all
,
and
from
whence
they
drew
all
things
from
power
into
action
,
as
well
superiour
,
as
inferiour
,
celestiall
and
terrestriall
:
For
hot
and
cold
,
moist
and
dry
,
are
not
substances
,
but
qualities
and
accidents
;
from
whence
naturall
Philosophers
forged
four
Elements
,
whereas
according
to
verity
there
is
but
one
;
which
according
to
the
vestments
that
it
receives
from
the
accidentall
qualitie
,
takes
divers
appellations
.
If
from
the
heat
,
it
is
from
the
Aire
;
from
moisture
,
Water
;
from
drynesse
,
Earth
;
which
three
are
but
one
fire
,
but
reclothed
with
divers
and
different
habits
.
Even
as
Fire
extending
it selfe
in
all
,
and
through
all
;
so
all
things
come
to
render
unto
it
,
as
to
the
center
.
So
that
it
may
be
rightly
called
an
infinite
and
indetermined
vigour
of
nature
,
or
rather
the
vivification
thereof
,
for
without
it
nothing
could
be
comprehended
,
seen
,
or
obtained
,
above
or
below
;
that
which
illightens
is
celestiall
,
that
which
concocts
and
digests
Aereall
,
and
that
which
burnes
,
is
terrestriall
;
which
cannot
subsist
without
some
grosse
matter
coming
from
the
Earth
,
which
he
reduceth
in
the
end
to
it selfe
;
as
we
may
see
in
things
burned
,
converted
to
ashes
,
from
whence
after
the
extraction
of
Salt
,
rests
nothing
but
pure
earth
.
Salt
being
a
potentiall
fire
,
and
waterish
,
that
is
to
say
,
terrestriall
water
,
impregned
with
fire
;
from
whence
all
sorts
of
mineralls
,
come
to
production
,
for
they
are
of
the
nature
of
Water
.
The
experiment
may
bee
seene
in
strong
Waters
,
all
composed
of
minerall
Salts
,
Alums
,
Saltpeters
,
which
burne
as
Fire
:
which
produceth
hot
and
dry
exhalations
agitated
with
winds
,
easie
to
take
flame
,
also
of
flints
,
of
Iron
,
and
of
Wood
,
and
of
scraped
bones
,
especially
those
of
a
Lion
,
as
saith
Pliny
:
whence
we
may
gather
that
there
is
potentiall
fire
in
all
.
Not
without
cause
then
did
Pythagoras
,
after
Moses
,
ordaine
not
to
speake
of
God
,
or
divine
things
,
without
fire
:
for
of
all
things
sensible
,
there
is
nothing
that
symbolizeth
,
or
more
corresponds
with
Divinity
then
Fire
:
Aristotle
writing
to
Alexander
related
unto
him
,
that
hee
had
learned
of
the
Brachmans
,
that
there
was
a
fift
Element
or
Essence
,
which
is
fire
,
wherein
the
Divinity
resides
:
because
it
is
the
noblest
,
and
purest
of
all
the
Elements
;
and
that
which
purgeth
all
things
according
to
Zoroastes
:
Plutarch
alledgeth
that
this
Divinity
is
a
spirit
of
a
certaine
intellectuall
fire
,
that
hath
no
forme
,
but
transformes
to
it selfe
all
that
it
toucheth
,
and
transmutes
it selfe
into
all
,
as
Proteus
the
Genius
of
Aegypt
was
wont
to
say
,
Omnia
transformat
sese
in
miraecula
rerum
.
And
according
to
Zoroastes
all
things
were
engendred
of
this
fire
.
It
is
the
light
which
dwelleth
(
this
saith
Porphyrius
)
in
an
Aethereal
fire
,
for
the
elementary
dissipates
all
:
But
more
authentically
,
Saint
Denis
,
in
the
15.
of
the
Celestiall
Hierarchy
.
Fire
,
forasmuch
as
its
essence
is
void
of
all
forme
,
as
well
in
colour
,
as
in
figure
,
hath
beene
found
the
most
proper
to
represent
Divinity
to
our
senses
,
forasmuch
as
they
can
conceive
and
apprehend
of
the
nature
and
divine
Essence
.
The
very
Scripture
in
many
places
,
call
God
and
Angels
Fire
,
and
doth
not
onely
propose
unto
us
Chariots
and
wheeles
of
Fire
;
but
of
igneall
animals
,
of
burning
brookes
and
rivers
,
of
coales
and
men
all
burned
:
All
these
celestial
bodies
are
but
flaming
lights
,
and
thrones
,
and
Seraphims
all
of
fire
;
there
is
so
great
affinity
and
agreement
with
Divinity
:
for
the
fire
that
the
feeling
and
smelling
perceiveth
,
is
separated
in
respect
of
the
substance
from
all
others
,
that
may
bee
joined
and
mingled
therewith
,
except
it
bee
of
the
matter
,
to
which
it
is
incorporated
to
burne
.
It
shines
,
it
spreads
it selfe
from
side
to
side
,
and
gathering
it selfe
to
its
selfe
,
with
its
light
it
illustrates
all
that
is
neare
it
,
nor
can
it
bee
seene
without
the
matter
whereto
it
adheres
,
and
exerciseth
its
action
no
more
then
Divinity
,
but
by
its
effects
;
nor
arrest
,
nor
fasten
,
nor
mingle
with
any
thing
,
nor
change
so
long
as
it
liveth
,
there
where
it
handleth
all
things
,
and
draws
them
to
its
selfe
,
and
to
its
nature
.
It
renewes
and
rejoyceth
all
with
vitall
heat
,
it
illustrates
and
illuminates
all
,
tending
alwaies
upward
,
with
agility
and
incomparable
speed
.
It
communicates
his
motion
to
all
,
its
light
,
its
heat
,
without
any
diminution
of
its
substance
,
what
portion
soever
it
lends
,
but
ever
remaines
entire
in
it selfe
.
It
comes
suddenly
and
returneth
as
fast
,
without
mans
knowledge
whence
it
comes
,
or
whither
it
goes
:
with
many
other
worthy
considerations
of
this
common
fire
,
which
brings
us
to
the
knowledge
of
the
divine
fire
;
whereof
this
materiall
,
is
but
as
a
garment
and
coverture
;
and
Salt
the
coverture
of
Fire
,
which
is
appeased
in
Salt
,
and
agreeth
with
its
enemy
,
Water
;
as
Earth
in
Saltpeter
doth
with
its
contra-opposite
the
Aire
;
by
reason
of
the
water
that
is
betweene
them
,
for
Saltpeter
participates
of
the
nature
of
Brimstone
,
and
of
Fire
,
for
that
it
burnes
;
and
of
Salt
,
for
that
it
resolves
into
water
.
For
saith
Heber
,
it
is
the
property
of
Salts
,
and
Alums
,
to
bee
dissolved
into
water
,
sith
they
were
made
thereof
.
But
of
this
more
to
the
purpose
hereafter
in
its
place
.
The
meditations
of
the
Covertures
,
and
revestments
are
of
no
small
importance
,
to
mount
from
things
sensible
,
to
things
intelligible
,
for
they
are
all
infolded
one
in
another
,
as
an
Encyclie
or
a
spirall
Moone
.
Zohar
makes
these
revestments
double
,
Put
off
the
old
man
,
and
put
on
the
new
;
for
no
spirituall
thing
descending
downwards
,
operates
without
a
vestment
;
Sit
yee
in
Jerusalem
till
you
be
clad
with
power
from
above
,
Luk.
24.49
.
And
in
this
case
the
body
envelopeth
and
reclotheth
the
spirit
,
the
spirit
the
soule
,
the
soul
the
intellect
,
the
intellect
the
Temple
,
the
Temple
the
Throne
,
the
Throne
the
Sechinah
,
or
the
glory
and
presence
of
God
,
which
shineth
in
the
Tabernacle
.
In
descending
,
this
glory
is
shut
out
from
the
Throne
,
and
from
the
Arke
of
the
Covenant
,
which
is
within
the
Tabernacle
,
or
Intellect
,
the
Tabernacle
within
the
Temple
,
which
is
our
Soule
;
Yee
are
the
Temple
of
God
the
Temple
is
in
Jerusalem
,
our
vital
spirit
,
Jerusalem
,
in
Palestine
,
our
body
,
and
Palestine
in
the
midst
of
the
earth
whence
our
body
is
composed
.
God
then
being
a
pure
Spirit
,
stript
of
al
corporeity
and
matter
,
(
for
our
soule
being
such
,
for
more
reason
must
hee
be
so
,
that
made
it
to
his
image
and
resemblance
)
hee
cannot
bee
in
this
simple
and
absolute
nakednesse
comprehended
,
nor
apprehended
by
his
Creatures
,
but
by
certaine
attributes
which
they
give
him
▪
which
are
as
many
vestments
,
which
the
Caballists
do
particularize
to
ten
Zephirots
,
or
numerations
;
3
in
the
intelligible
world
;
and
7
in
the
celestiall
;
which
come
to
terminate
in
the
Moone
,
or
Malcut
,
the
last
in
descending
,
and
the
first
in
mounting
from
the
Elementary
world
upwards
,
for
it
is
a
passage
from
here
below
to
heaven
.
So
that
the
Pythagoreans
call
the
Moone
the
Celestial
earth
;
and
the
heaven
or
terrestrial
Star
,
all
the
nature
here
below
in
the
elementary
world
,
being
in
regard
of
the
celestiall
,
and
the
celestiall
of
the
intelligible
;
this
Zohar
called
feminine
&
passible
,
as
from
the
Moone
towards
the
Sunne
,
from
whom
so
much
as
she
absents
her selfe
till
she
comes
to
its
opposition
,
by
so
much
she
increaseth
in
light
for
our
regard
here
below
;
where
on
the
contrarry
in
her
conjunction
,
that
shee
remaines
all
darkened
,
the
party
upward
is
all
illightned
,
to
shew
us
,
that
the
more
that
our
understanding
doth
abate
to
things
sensible
,
so
much
the
more
doth
he
disjoine
or
sever
them
from
the
intelligible
;
and
contrariwise
,
this
was
the
cause
that
Adam
was
lodged
in
an
earthly
Paradise
,
to
have
more
leisure
to
contemplate
on
divine
things
;
when
he
thought
to
turne
after
sensible
and
temporall
things
,
willing
to
taste
of
the
fruit
of
the
tree
of
knowledge
of
good
and
evill
,
whereby
hee
departed
from
that
of
life
,
to
assubject
himselfe
to
death
,
he
was
banished
from
thence
and
put
out
.
To
this
very
purpose
Zohar
doth
yet
adde
,
that
two
vestments
come
from
heaven
to
this
temporall
life
;
The
one
formall
,
white
,
and
resplendent
;
masculine
,
fatherly
,
and
agent
;
for
whatsoever
is
active
takes
place
from
forme
,
of
the
male
and
from
the
father
,
and
this
very
thing
comes
to
us
from
fire
,
and
from
the
clearnesse
of
the
stars
to
illustrate
our
understanding
.
The
other
is
red
,
maternall
,
faeminine
;
for
the
soule
,
coming
from
the
substance
of
heaven
,
which
is
more
rare
then
that
of
heavenly
bodies
.
That
of
the
understanding
is
lodged
in
the
braine
,
and
the
other
of
the
soule
,
in
the
heart
.
The
intellect
or
understanding
,
is
that
part
of
the
reasonable
soule
made
and
formed
after
the
image
and
semblance
of
its
Creators
and
the
soule
in
it
,
the
animal
faculty
called
Nephesch
,
the
life
,
namely
,
that
which
resideth
in
the
bloud
:
and
as
the
heaven
containes
the
stars
,
this
contains
the
intellect
,
which
to
us
is
for
the
rest
common
with
brute
beasts
.
But
the
intellect
,
or
reasonable
soule
is
proper
and
particular
to
men
,
that
which
can
merit
or
demerit
;
therefore
it
needs
repurgation
and
cleansing
from
the
spots
that
it
hath
drawne
and
conceived
from
the
flesh
wherein
it
was
plunged
,
according
to
that
in
the
8.
of
Genesis
21.
The
thought
and
imagination
of
mans
heart
,
were
inclined
to
evill
from
his
youth
.
And
sith
it
is
a
question
,
about
cleansing
the
vestment
which
is
of
a
fiery
nature
,
it
must
likewise
be
,
that
it
be
done
b●
meanes
of
fire
;
for
wee
see
by
experience
,
that
one
fire
chaseth
away
another
,
as
it
hath
been
said
heretofore
,
so
that
if
a
man
bee
burnt
,
there
is
no
readier
remedy
,
then
to
burne
it
againe
in
the
same
place
;
enduring
the
heat
of
the
fire
as
much
as
you
can
:
which
drawes
the
inflammation
to
its
selfe
,
out
of
the
party
,
or
else
tempering
it
with
Aqua
vitae
wherein
Vitriol
hath
beene
calcined
,
from
whence
Chirurgeons
have
not
found
a
more
soveraigne
remedy
to
take
away
the
fire
of
a
musket
sho●
,
to
heale
inflammations
and
gangrenes
;
and
yet
there
are
two
fires
joined
together
.
But
●h●at
which
during
this
life
must
repurge
our
soules
,
i●
that
whereof
●●int
Augustine
in
the
29.
Sermon
speakes
thus
out
of
the
Apostles
words
,
for
there
is
another
afterwards
:
Kindle
in
your
selves
a
sparkle
of
good
and
charitable
dilection
,
blow
it
,
and
kindle
it
,
for
when
it
shall
grow
to
a
great
flame
,
that
will
consume
the
hay
,
wood
,
and
chaffe
of
all
your
carnall
concupiscences
,
but
the
matter
wherewith
this
fire
must
bee
continued
,
are
prayers
,
and
good
workes
,
which
must
alwayes
burne
on
your
altar
,
for
it
is
it
whereof
our
Saviour
said
,
I
am
come
to
put
fire
in
the
earth
,
and
what
will
I
if
in
bee
already
kindled
Luke
12.49
.
There
are
further
two
fires
:
one
on
the
bad
part
,
to
wit
,
of
carnall
concupisence
;
the
other
of
the
good
,
which
is
charity
,
which
consumes
all
the
bad
,
leaving
nothing
but
good
,
which
exalts
it selfe
in
a
fume
of
a
sweet
odour
;
for
the
heart
of
every
on
,
is
as
an
altar
,
either
of
God
or
of
the
adversary
:
and
therefore
hee
that
is
illuminated
with
the
torch
of
charity
,
which
must
more
and
more
bee
increased
by
good
works
,
that
it
may
nourish
in
it selfe
the
ardour
that
our
Saviour
will
vouchsafe
to
kindle
,
whereby
that
is
accomplished
,
which
the
Apostle
saith
in
the
5
to
the
Ephes.
That
Jesus
Christ
hath
appropriated
to
himselfe
a
Church
,
not
having
spot
or
wrinckle
,
holy
,
and
pure
,
without
blemish
.
For
that
which
the
Church
is
in
generall
,
and
common
towards
God
,
the
conscience
of
every
one
of
us
,
is
in
particular
the
same
,
when
it
is
sincerely
prepared
,
as
it
is
requisite
;
and
that
upon
the
f●●ndation
thereof
,
men
build
Gold
,
Silver
,
pretious
stones
;
that
is
to
say
,
a
firme
faith
,
and
beleefe
,
accompanied
with
good
works
,
without
which
faith
is
dead
and
buried
;
all
upon
the
model
and
pattern
of
the
heavenly
Jerusalem
designed
in
the
21
of
the
Apoc.
which
is
the
type
of
the
Church
;
as
is
also
the
reasonabl●
soule
,
where
it
must
burne
alwaies
with
fire
upon
the
Altar
,
and
after
the
imitation
of
the
wise
and
prudent
virgins
,
we
may
have
our
lamps
ready
,
well
lighted
,
and
garnished
with
what
is
needfull
to
maintaine
light
,
attending
the
Bridegrome
:
as
our
Saviour
commanded
is
in
Saint
Luke
12.
Zohar
furthermore
makes
this
repurgation
of
the
soule
to
bee
double
,
which
is
not
sa●r
●●sagreeing
from
our
beleefe
.
One
is
whilest
the
soule
is
y●●
j●●ne
body
,
●ee
cals
that
according
to
the
mysticall
manner
of
●●king
,
the
conjunction
of
the
Moon
with
the
Sunne
then
when
i●●●●ard
of
●●
here
below
it
is
not
illuminated
;
for
as
long
as
the
soule
is
an●exed
within
the
body
,
it
enjoyes
very
little
of
its
owne
light
,
being
all
darkened
thereby
,
as
if
it
were
imprisoned
in
some
darke
obscure
prison
.
And
this
repurgation
doth
consist
in
repentance
of
its
misdoings
,
satisfaction
for
them
,
and
conversion
to
a
better
life
;
in
fastings
,
almes
,
prayers
,
and
other
such
penitences
,
which
may
be
exercised
in
this
world
.
The
other
is
,
after
the
separation
of
soul
and
body
,
which
is
made
in
the
purgative
fire
;
which
neither
Jewes
,
Mahometans
,
or
Ethnicks
,
ever
called
in
doubt
.
But
when
with
supreame
light
life
leaves
us
,
yet
all
evill
from
miserable
men
,
nor
yet
all
coporeall
plagues
do
passe
away
,
and
the
punishment
of
old
evils
do
weigh
us
,
some
are
exposed
to
vaine
windes
;
to
others
under
a
vast
gulfe
their
infected
wickednesse
is
washed
off
,
or
burnt
with
fire
.
Where
there
are
set
forth
three
repurgative
Elements
,
Aire
,
Water
,
and
Fire
;
But
wee
must
not
understand
(
saith
Saint
Augustine
,
on
his
third
Sermon
upon
such
as
are
diseased
)
that
by
this
transitory
fire
grievous
and
mortall
offences
,
and
capitall
sins
are
purged
,
if
they
have
not
beene
repented
of
in
this
temporall
life
;
or
to
blot
out
the
expiation
on
the
other
side
,
where
the
rest
is
perfected
in
the
fire
,
as
man-slayers
,
adulterers
,
false
witnesses
,
concussions
,
violences
,
rapines
,
injustices
,
infidelitie
,
erroneous
obstinations
,
and
the
like
;
which
are
directly
opposite
to
Gods
Divine
precepts
and
commandements
:
but
the
smaller
faults
onely
,
which
they
call
veniall
sinnes
,
as
eating
and
drinking
to
excesse
,
vaine
words
,
foolish
desires
,
and
depraved
concupiscences
,
not
brought
to
effect
:
not
to
exercise
the
works
of
mercy
,
whither
common
charity
,
and
commiseration
cals
us
,
and
such
other
frailties
:
of
which
if
we
repent
not
,
in
this
world
,
fire
shall
repurge
us
in
another
,
and
more
sharply
.
To
this
purpose
the
Hebrewes
make
a
triple
distinction
of
sins
,
Chataoth
are
those
that
wee
mistake
against
our selves
,
without
hurting
any
other
,
but
our selves
,
gourmandizings
,
inconstancies
,
lazines
,
idlenesse
,
anger
,
spite
.
The
Avonoth
,
are
addressed
to
our
neighbour
,
which
do
not
blot
out
and
pardon
,
but
by
meanes
of
reparation
:
and
the
Peschaim
the
transgressions
,
praevarications
,
and
impieties
,
directly
addressed
against
God
:
They
draw
this
first
out
of
the
34
of
Exodus
7.
pardoning
iniquitie
,
rebellion
,
and
offences
;
more
in
the
106
Psal.
6.
We
have
sinned
,
wee
have
committed
iniquity
,
wee
have
done
foolishly
;
and
in
the
9
of
Dan.
Chatanu
,
Veavinu
,
Vehirsannu
;
there
are
sinnes
saith
Zohar
,
imprinted
above
,
others
below
,
and
others
both
in
the
one
and
in
the
other
;
above
,
against
God
;
below
,
against
our
neighbour
;
and
in
the
one
,
and
in
the
other
against
our selves
,
bodies
and
goods
,
as
well
our
neighbours
as
our
owne
;
noting
that
below
,
the
soule
;
that
above
,
made
after
the
image
and
semblance
of
God
.
If
they
bee
blotted
out
below
,
they
are
so
above
.
Jesus
Christ
after
his
resurrection
breathed
on
his
Disciples
,
and
said
unto
them
,
Receive
the
holy
Ghost
;
To
whom
soever
you
pardon
sinnes
,
they
shall
bee
pardoned
;
and
whose
sinnes
soever
yee
retaine
,
they
are
retained
.
Joh
,
20.23
.
that
which
you
shall
binde
on
earth
shall
be
bound
in
heaven
.
But
to
returne
to
the
reclo●thing
,
and
to
say
something
thereof
,
the
superiour
is
alwaies
clad
with
the
inferiour
,
the
intelligible
world
,
with
the
celestiall
,
which
is
but
as
it
were
a
shadow
thereof
,
and
the
celestiall
with
the
elementary
:
and
notwithstanding
it
would
seeme
cleane
c●ntrary
by
the
figure
of
Hypallage
as
in
the
18.
Psal.
God
hath
put
his
Tabernacle
in
the
Sunne
,
which
is
to
say
,
hee
hath
put
the
Sunne
in
his
Tabernacle
,
which
is
,
heaven
;
for
God
doth
not
reside
in
this
World
,
but
rather
the
World
in
God
,
who
comprehends
all
,
for
in
him
wee
live
,
wee
move
,
and
have
our
beeing
.
Also
the
intelligible
world
should
be
clothed
with
the
celestiall
,
and
the
celestiall
with
the
elementary
.
But
this
to
shew
that
we
cannot
well
comprehend
heaven
,
being
so
remote
from
us
;
but
by
that
which
is
expounded
to
the
knowledge
of
our
senses
here
below
,
nor
of
the
s
parated
Intelligences
,
but
by
the
sensible
.
There
was
nothing
(
said
the
Philosopher
)
in
the
intellect
,
that
was
not
first
in
the
sensse
.
And
the
Apostle
in
the
first
to
the
Romanes
,
that
the
invisible
things
of
God
,
are
seene
in
the
Creation
of
the
world
,
by
those
that
were
made
.
This
all
conformably
unto
Zohar
,
In
thee
(
said
he
;
in
the
prayer
of
Elias
addressing
himselfe
to
God
)
there
is
no
resemblance
,
nor
any
image
interiour
,
or
exteriour
;
but
further
,
thou
hast
created
heaven
and
earth
,
and
produced
out
of
those
the
Sunne
,
and
the
Moon
,
the
Starres
and
the
Signes
of
the
Z●diack
;
and
in
earth
Trees
,
and
Herbs
,
delights
in
Gardens
,
with
Beasts
,
Birds
,
and
Fishes
,
and
at
last
Men
;
that
from
thence
things
above
might
bee
knowne
.
And
of
the
su●eriours
,
the
inferiours
together
,
so
that
the
one
and
the
other
may
bee
governed
:
Plutarch
alledgeth
in
his
Treatise
of
Osiris
,
that
in
the
City
of
Sais
in
Aegypt
,
there
was
such
an
inscription
in
the
Temple
of
Minerva
,
borne
out
of
Jupiters
braine
,
which
is
nothing
else
but
the
sapience
of
the
Father
.
I
am
that
which
was
,
which
is
,
and
which
shall
bee
,
and
as
yet
there
is
none
amongst
mortall
men
,
that
hath
yet
discovered
my
vaile
:
for
Divinity
is
so
wrapped
in
darkness
,
that
you
cannot
see
day
through
it
.
I
see
him
not
,
for
hee
is
darkened
with
an
over
dark
cloud
,
said
Orpheus
:
and
in
the
17
Psal.
which
made
darkenesse
his
hiding
place
.
Further
in
the
4
of
Deut.
You
came
to
the
foot
of
a
mountaine
that
burned
,
even
to
heaven
,
and
therein
was
darkness
,
thick
clouds
,
and
obscurity
:
for
in
regard
of
God
towards
us
,
light
and
darknesse
,
are
but
one
thing
:
as
is
his
darknesse
,
such
is
his
light
:
And
in
the
16
of
Isaiah
,
Make
thy
shadow
as
the
night
,
in
the
midst
of
the
noone
day
.
The
very
same
,
as
well
the
affirmative
,
as
the
negative
;
by
which
,
that
which
is
aequippollent
unto
darknesse
,
we
may
better
apprehend
something
of
the
Divine
Essence
,
but
not
by
the
affirmative
,
that
relates
unto
light
,
as
Rabbi
Moses
doth
excellently
well
dispute
it
in
his
57.
chapter
of
his
first
booke
of
More
:
For
the
Divine
light
,
is
insupportable
above
all
to
all
his
Creatures
,
even
to
the
most
perfect
,
following
that
which
the
Apostle
sets
downe
in
the
1
of
Tim.
6.
God
dwels
in
light
in
accessible
,
that
no
man
can
see
:
So
that
it
is
to
us
in
stead
of
darknesse
,
as
the
brightnesse
of
the
Sun
is
to
Moulds
,
Owles
,
and
other
night
birds
:
which
darknesses
are
the
revestments
,
and
as
the
borders
and
cloisters
of
the
light
;
for
represent
to
your selves
some
Lanthorne
placed
on
the
top
of
a
mountaine
:
all
round
about
it
as
from
the
Center
to
the
Circumference
,
it
shall
spread
its
light
equally
,
as
farre
as
it
can
extend
it
:
so
that
at
the
last
darknesse
will
terminate
it
,
for
darknesse
is
nothing
else
,
but
the
absence
and
privation
of
light
:
Even
the
very
same
,
the
exteriour
man
,
carnall
,
animall
,
is
the
coverture
;
yea
darknesse
of
the
interiour
spirituall
:
after
the
manner
or
fashion
of
some
Lanthorne
of
wood
,
or
stone
,
and
other
darke
matter
,
which
keeps
that
the
light
there
shut
in
,
could
not
shew
forth
its
light
,
the
Lanthorne
symbolizing
to
the
body
,
and
the
light
within
to
the
soule
.
But
if
the
body
bee
subtiliated
to
an
aethereall
nature
,
from
thence
it
comes
to
passe
,
as
if
the
Lanthorne
were
of
some
cleare
Crystall
,
or
of
transparent
horne
:
for
then
the
soule
and
its
functions
,
do
shine
there
about
openly
without
obstacle
.
Sith
then
,
to
the
one
of
these
two
,
namely
to
the
inner
man
,
is
attributed
fire
,
that
answers
to
the
soule
,
and
salt
to
the
outward
man
,
which
is
the
body
:
as
the
sacrifice
or
man
animall
is
the
revestment
of
the
spirituall
designed
by
the
Man
,
and
by
Fire
:
The
vestment
of
this
Fire
will
bee
Salt
,
in
which
,
fire
is
potentially
shut
in
;
for
all
Salts
are
of
the
nature
of
fire
,
as
being
thereof
begotten
.
Geber
saith
,
that
salt
is
made
of
every
thing
that
is
burned
,
and
by
consequent
,
participant
of
its
proprieties
,
which
are
to
purge
,
dry
,
hinder
corruption
,
and
unboile
;
as
wee
may
see
in
all
salted
things
which
are
as
it
were
halfe
boiled
,
and
are
kept
longer
uncorrupt
then
raw
,
also
in
potentiall
burning
irons
which
burne
,
and
are
nothing
else
but
Salt
.
Will
it
bee
lawfull
for
us
here
to
bring
one
entire
passage
of
Rhases
in
a
book
of
the
Secret
Triplicity
?
for
it
is
not
common
to
all
,
and
wee
will
strongly
insist
on
this
number
by
reason
of
the
three
Fires
and
three
Salts
,
whereof
wee
pretend
to
Treat
.
So
that
there
is
a
Mystery
in
this
number
of
3
that
must
not
bee
forgotten
,
for
that
it
represents
the
operation
,
whereof
Fire
is
the
Operator
;
for
1
,
2
,
3
,
makes
6.
the
6
dayes
wherein
God
in
the
Creation
of
the
world
perfected
all
his
workes
,
and
rested
the
seventh
day
.
There
are
(
saith
Rhases
)
three
natures
,
the
first
whereof
cannot
bee
knowne
nor
apprehended
,
but
by
a
deepe
elevated
Meditation
:
This
is
,
that
all-good
God
Almighty
,
Author
,
and
the
first
Cause
of
all
things
;
The
other
is
neither
visible
,
nor
tangible
,
although
men
should
bee
all
contrary
;
that
is
to
say
,
heaven
in
its
rarity
.
The
third
is
the
Elementary
World
,
comprehending
all
that
which
is
under
the
Aethereall
Region
,
is
perceived
and
known
by
our
senses
.
Moreover
God
which
was
from
all
aeternity
,
and
with
whom
before
the
Creation
of
the
world
,
there
was
nothing
but
his
proper
name
knowne
to
himselfe
,
and
his
Sapience
;
that
which
hee
created
on
the
first
day
,
was
the
water
wherein
hee
mingled
earth
,
then
came
hee
to
procreate
after
,
that
which
had
a
beeing
here
below
.
And
in
these
two
Elements
,
thicke
and
grosse
,
perceptible
to
our
senses
,
are
comprehended
the
two
other
,
more
subtill
and
rare
,
Aire
,
and
Fire
.
These
four
bodies
being
,
(
if
we
must
call
them
bodies
)
bound
together
with
such
a
minglement
,
that
they
could
ot
perfectly
separate
.
Two
of
them
are
fixed
,
namely
,
Earth
nd
Fire
,
as
being
dry
and
solid
;
the
other
two
volatil
,
Water
,
and
Aire
,
which
are
moist
and
liquid
:
so
that
each
Element
is
agreeable
to
the
other
,
two
wherewith
is
bounded
and
enclosed
,
and
by
the
same
meanes
,
containes
two
in
it selfe
,
the
one
corruptible
,
the
other
not
,
the
which
participates
of
the
Divine
nature
:
and
therefore
there
are
two
sorts
of
Waters
,
the
one
pure
,
simple
,
and
elementary
;
and
the
other
common
,
which
we
use
in
Lakes
,
Wels
,
Springs
,
and
Rivers
,
raines
and
other
impressions
of
the
Aire
.
There
is
likewise
a
grosse
Earth
,
filthy
and
infected
;
and
a
Virgin
Earth
,
crystalline
,
cleare
,
and
shining
,
contained
and
shut
up
in
the
Center
of
all
the
composed
Elementaries
;
where
it
remaines
revested
,
and
covered
with
many
foldings
one
upon
another
.
So
that
it
is
not
easie
to
arrive
there
,
but
by
a
cautelous
and
well
graduated
preparation
by
fire
.
There
is
also
a
fire
which
is
maintained
almost
of
it selfe
,
and
as
it
were
of
nothing
,
so
small
is
the
nourishment
that
it
needeth
;
whence
it
comes
to
bee
more
cleare
and
lucent
,
and
another
obscure
,
darke
,
and
burning
,
and
consuming
all
that
to
which
it
is
fixed
,
and
it selfe
at
last
.
And
Aire
on
the
other
side
pure
and
cleane
,
with
another
corruptible
full
of
legerity
,
for
of
all
the
Elements
,
there
is
none
more
easie
to
be
corrupted
then
the
aire
;
all
which
substances
so
contrary
and
repugnant
,
mingled
with
elementary
bodies
are
the
cause
of
their
destruction
:
wherefore
of
necessity
that
which
is
pure
and
incorruptible
,
must
be
separated
from
its
contrary
,
the
corruptible
and
impure
,
which
cannot
be
done
but
by
fire
,
the
separator
and
purificator
.
But
the
three
liquid
Elements
,
Water
,
Aire
,
and
Fire
,
are
as
inseparable
one
from
the
other
,
for
if
the
Aire
were
distracted
from
the
fire
,
the
fire
which
hath
therefrom
one
of
its
principall
maintainments
and
food
,
would
suddenly
extinguish
,
and
if
the
water
were
separated
from
the
Aire
,
all
would
bee
in
a
flame
.
That
if
the
Aire
should
be
quite
drawne
from
the
water
,
for
as
much
as
by
its
legerity
,
it
holds
it
somewhat
suspended
,
all
would
be
drowned
.
Likewise
if
Fire
should
be
separated
from
the
Water
,
all
would
bee
reduced
into
a
deluge
.
For
three
Elements
neverthelesse
may
well
bee
disjoined
from
the
Earth
,
but
not
wholly
,
there
must
remaine
some
part
to
give
consistence
to
the
Body
:
and
render
it
tangible
,
by
the
meanes
of
a
most
subtill
and
thinne
portion
thereof
,
which
they
will
elevate
with
them
,
out
of
this
gross
thickness
that
remaines
below
,
as
wee
may
sensibly
see
in
glass
,
which
by
an
industrious
Artifice
of
fire
,
is
depured
of
the
darknesse
that
was
in
the
ashes
,
to
passe
from
thence
to
a
transparent
clearnesse
,
which
is
of
the
nature
of
Fire
and
indissoluble
Salt
,
accompanied
with
a
firme
and
solid
thicknesse
,
having
neither
transpiration
nor
pores
.
But
wherefore
should
wee
not
hereto
file
all
in
one
traine
,
those
so
excellent
Meditations
of
Zohar
,
sith
all
depends
on
the
same
purpose
?
God
formed
Adam
of
the
slime
of
the
earth
,
or
according
to
the
Hebrew
,
God
formed
man
dust
of
the
earth
;
which
word
of
forming
belongeth
properly
to
Potters
,
who
fashion
of
earth
all
that
they
thinke
good
.
And
touching
the
dust
,
this
is
but
to
abate
our
pride
,
with
which
wee
may
bee
swolne
,
when
wee
consider
the
vile
and
corruptible
matter
,
whereof
wee
are
made
,
in
respect
of
our
bodies
,
which
is
nothing
else
but
mire
and
dirt
.
Consider
then
three
things
(
saith
Zohar
)
and
thou
shalt
not
fall
into
transgression
.
Remember
from
whence
thou
art
come
,
of
such
filthy
and
foule
stuffe
,
and
whither
thou
must
at
last
returne
,
to
dust
,
wormes
,
and
rottennesse
;
and
before
whom
thou
art
to
render
an
account
,
and
reason
of
all
thy
actions
,
and
comportments
;
who
is
the
soveraigne
Judge
,
the
King
of
all
,
who
leaves
no
transgression
unpunished
,
nor
good
worke
irrecompensed
.
Adam
then
and
all
his
posterity
were
formed
of
the
dust
of
the
earth
,
which
had
before
beene
moistned
with
the
fountaine
or
vapour
,
which
was
highly
elevated
by
the
Sunnebeams
to
water
and
to
soften
the
earth
:
For
the
Earth
being
of
it selfe
cold
,
and
dry
,
is
altogether
sterill
and
fruitlesse
,
if
it
be
not
impregned
with
moisture
and
heat
,
whence
proceed
fecundity
.
So
that
Adam
was
composed
of
Earth
and
Water
mingled
together
:
These
two
elements
betoken
a
double
faculty
in
him
,
and
double
formation
,
the
one
of
the
body
,
in
regard
of
this
age
;
the
other
of
the
soule
,
in
another
world
.
Water
shewes
the
celestiall
Meditation
whereto
our
spirit
may
exalt
it selfe
;
and
the
earth
of
it selfe
immoveable
,
and
that
can
never
budge
from
below
,
nor
willingly
mingle
with
the
other
three
volatil
elements
,
by
reason
of
its
extreame
drynesse
,
so
that
it
doth
but
grow
hard
by
the
action
of
fire
,
and
makes
it selfe
more
contrary
and
untractable
by
the
spirit
of
contradiction
hard
and
refractory
from
the
flesh
,
against
the
spirit
,
so
that
shee
should
reject
the
water
which
men
thought
to
put
therein
,
if
it
were
not
by
meanes
of
the
subtill
Aire
,
interposing
and
mingling
therewith
,
and
penetrating
into
the
smallest
parts
:
which
being
suckt
within
the
water
,
forces
the
earth
to
feed
on
it
,
to
inclose
it
in
her selfe
,
as
if
shee
would
detaine
it
prisoner
,
and
by
that
meanes
remaines
great
;
as
the
female
by
a
male
:
for
every
superiour
thing
in
order
and
degree
,
holds
the
place
of
male
,
to
that
which
is
inferiour
and
subject
thereunto
.
Now
if
the
Aire
absent
it selfe
,
which
associates
and
unites
them
together
,
as
being
suppeditated
and
banished
,
which
is
moist
and
hot
,
from
the
extreame
drynesse
and
coldnesse
of
the
earth
,
it
will
force
it
with
all
its
power
to
reject
the
water
,
and
so
reduce
it selfe
to
its
first
drynesse
;
which
we
may
perceive
in
Sand
,
which
will
never
receive
water
,
except
it
be
quickly
separated
.
Even
so
the
earth
is
alwaies
rebellious
and
contumacious
of
it selfe
to
bee
mollified
,
be
it
by
water
,
by
aire
,
by
fire
;
and
after
this
manner
there
was
a
spirit
of
contradiction
and
disobedience
introduced
into
Adam
,
by
reason
of
the
earth
,
whereof
he
was
formed
:
as
his
Companion
and
himselfe
do
shew
,
when
by
the
suggestion
of
the
Serpent
,
the
most
terrestriall
animall
of
all
others
,
they
so
easily
contradicted
that
extreame
prohibition
which
was
given
them
of
not
tasting
the
fruit
of
the
knowledge
of
good
and
evill
:
for
the
punishment
whereof
,
it
was
said
to
the
Serpent
,
thou
shallt
eat
earth
all
the
dayes
of
thy
life
:
which
Isaiah
resumes
in
65.
chap.
Dust
is
thy
bread
:
And
to
Adam
,
that
the
earth
should
produce
nothing
but
thornes
,
briars
,
and
thistles
,
by
means
whereof
,
if
he
would
live
,
he
must
cultivate
it
with
the
sweat
of
his
browes
,
till
he
returne
to
that
from
whence
he
was
drawne
,
for
being
dust
hee
must
returne
to
dust
.
But
water
which
notifies
Divine
speculations
,
disirous
to
mingle
,
and
unite
with
all
things
,
to
whom
it
gave
beginning
,
and
made
them
grow
and
multiply
,
is
as
the
carriage
or
vestment
of
the
spirit
,
following
that
which
was
said
in
the
beginning
of
the
Creation
,
that
the
Spirit
of
God
was
stretched
over
the
waters
,
or
as
the
Hebrew
word
Marachephet
caries
it
,
hovering
over
them
,
fomenting
and
vivifying
them
,
as
a
Henne
doth
her
Chickens
,
with
a
connaturall
heat
;
for
this
word
Elobim
imports
I
know
not
what
,
of
heate
and
fire
.
By
Water
then
the
docill
spirit
,
obedient
to
the
invitations
of
the
intellect
,
insinuated
it selfe
into
Adam
;
and
by
Earth
the
refractory
,
and
opiniaster
,
that
spurneth
against
the
pricke
;
for
as
the
earth
was
the
most
ignoble
Element
of
all
others
,
water
rejecteth
it
,
and
disdaineth
it
,
and
could
agree
with
it
,
but
as
to
a
lee
and
excrement
;
but
if
the
pure
and
neat
spirit
remaines
within
the
water
,
where
it
made
choice
of
its
residence
;
for
from
the
three
natures
of
earth
,
water
at
least
never
joines
with
the
two
,
(
that
is
to
say
)
sand
,
for
its
extreame
drynesse
that
causeth
a
discontinuation
of
parts
:
and
the
dirt
to
be
fatty
and
unctuous
:
there
is
not
any
thing
else
,
The
appetite
of
sinne
shall
be
under
thee
,
and
thou
shalt
have
domination
over
it
,
Gen.
4.
But
if
hee
be
adheering
to
the
earth
,
Isaiah
,
I
will
powre
out
water
upon
him
that
is
thirsty
,
and
floods
upon
the
dry
ground
:
I
will
powre
out
my
Spirit
upon
thy
seed
,
and
my
blessing
upon
thine
off-spring
.
So
that
as
long
as
the
water
doth
suffer
and
remaine
united
with
the
earth
,
the
good
Spirit
resteth
with
man
,
by
which
wee
are
admonished
by
the
wise
man
,
Prov.
5.15
.
to
drinke
waters
out
of
our
Cisterne
,
&
rivers
out
of
our
own
Wel.
But
when
the
earth
by
its
rebellious
and
repugnant
drought
,
rejecteth
water
,
there
resteth
nothing
therein
but
its
hard
and
refractary
obstination
,
till
that
by
meanes
of
the
aire
,
the
spirit
that
joines
and
unites
them
together
(
which
are
holy
inspirations
)
it
bee
newly
remoistned
and
watered
:
By
meanes
whereof
when
wee
have
this
good
spirit
of
salutary
water
,
whereof
it
is
written
in
the
15
of
Ecclesiasticus
,
Thou
shalt
give
him
the
water
of
wisdome
to
drinke
:
wee
must
take
heed
of
casting
it
away
,
and
to
make
our selves
all
dry
earth
and
sandy
,
which
is
not
satisfied
with
water
,
and
therefore
produceth
nothing
.
But
all
this
is
more
clearly
expressed
in
the
Gospell
,
where
by
the
meanes
of
this
fructifying
water
,
our
Saviour
which
is
a
Fountaine
that
is
never
dry
,
the
holy
Spirit
commeth
to
put
into
our
hearts
that
which
moistneth
the
hardnesse
of
the
earth
,
watereth
it
,
and
dresseth
it
,
to
produce
the
ripe
fruits
of
good
and
charitable
works
.
The
water
which
I
will
give
you
(
saith
he
,
Joh.
4.14
.
)
shall
be
a
Fountaine
of
living
water
,
springing
up
into
eternall
life
.
Of
this
water
the
Prophets
have
clearely
spoken
,
as
David
in
the
36.
Psal.
For
with
thee
there
is
a
Fountaine
of
life
,
and
in
thy
light
wee
shall
see
light
.
You
shall
draw
water
with
joy
out
of
the
wels
of
salvation
.
More
Jerem.
2.
They
have
forsaken
me
,
that
am
the
Fountaine
of
living
water
,
and
have
digged
to
themselves
Cisternes
,
broken
Cisternes
that
will
hold
no
water
.
In
this
of
Zohar
(
as
above
)
are
comprised
the
principall
secrets
and
actions
of
Fire
,
and
of
its
contrary
,
the
Patient
,
which
is
,
Water
:
for
the
acts
of
Actives
are
in
the
disposition
of
the
Patient
,
(
said
the
Philosopher
;
)
for
the
effects
cannot
better
be
discerned
then
where
they
act
.
Fire
then
hath
three
proprieties
:
but
in
this
respect
,
wee
must
argue
the
thing
more
deeply
.
As
then
,
all
that
which
is
,
are
divided
into
3
,
called
Worlds
,
or
Heavens
,
(
it
must
not
be
thought
strange
,
if
wee
repeate
the
same
more
then
once
;
for
from
thence
proceed
all
the
secret
sciences
,
)
that
is
to
say
,
the
elementary
here
below
,
subject
to
perpetuall
alteration
,
and
vicissitude
of
life
,
and
of
death
;
the
Celestiall
aloft
,
above
the
Circle
of
the
Moone
,
incorruptible
in
respect
of
it selfe
,
as
well
for
its
purity
,
and
uniformity
of
substance
,
as
for
its
continuall
and
equall
motion
;
nothing
therein
praedominating
the
one
or
the
other
;
which
two
constitute
the
Sensible
world
.
There
is
afterward
the
Intelligible
,
abstracted
from
all
corporeity
and
matter
,
which
the
Apostle
cals
the
third
World
,
where
hee
was
ravished
,
this
(
said
hee
)
whether
in
the
body
or
out
of
the
body
,
God
knowes
,
2
Cor.
12.3
.
for
not
onely
the
World
and
the
Heaven
,
are
put
one
for
the
other
,
but
yet
the
Heaven
for
Man
;
The
heavens
declare
the
glory
of
God
,
according
to
which
,
most
part
of
the
Fathers
interpret
it
;
and
Man
reciprocally
for
Heaven
.
As
Origen
sets
it
forth
,
upon
the
25
Treatise
of
Saint
Matthew
.
Mans
heart
is
properly
called
Heaven
,
and
the
Throne
not
already
of
the
Glory
of
God
,
as
is
the
Temple
,
but
of
God
properly
.
For
the
Temple
of
the
glory
of
God
,
is
that
wherein
,
as
in
a
Glasse
,
wee
see
our selves
by
Aenigma
.
But
Heaven
that
is
above
the
Temple
of
God
,
where
his
Throne
is
,
is
to
see
him
wholly
as
it
were
face
to
face
:
which
hee
hath
almost
transcribed
word
for
word
out
of
the
booke
Abahir
to
Zohar
,
and
other
ancient
Caballists
,
whereof
he
consisteth
for
the
most
part
.
Moreover
some
say
that
the
Heavens
are
sometimes
put
for
God
himselfe
,
as
in
the
32
of
Deut.
Heare
O
Heaven
the
words
I
speak
:
and
in
the
8
chapter
of
the
1
of
Kings
,
according
to
the
Hebrew
verity
,
in
the
prayer
of
King
Solomon
at
the
dedic●tion
of
the
Temple
;
Heare
O
Heaven
.
In
this
third
Heaven
or
World
,
whereof
the
Apostle
spake
,
although
God
bee
every
where
,
yet
the
seate
of
his
Divinity
is
there
more
especially
established
,
then
elsewhere
,
with
his
separated
Intelligences
that
assist
him
to
execute
his
commands
.
Blesse
the
Lord
yee
Angels
,
mighty
in
power
,
doing
that
which
he
ordaineth
,
hearing
the
voice
of
his
words
:
wherefore
Theologians
called
it
the
Angelicall
world
,
without
all
place
and
time
;
which
Plato
in
his
Phaed.
said
that
no
mortall
men
ever
yet
had
sufficiently
celebrated
it
,
according
to
its
excellency
and
dignity
,
being
all
of
light
;
who
from
thence
stretched
out
her selfe
,
and
derives
it
so
,
as
out
of
an
in
exhaustible
Fountaine
,
to
all
sorts
of
Creatures
,
even
according
as
the
ancient
Phaenician
Theologie
carryed
which
the
Emperour
Julian
Parabates
alledged
in
his
prayer
to
the
Sunne
.
That
Corporeal
Light
proceeded
from
an
Incorporeal
Nature
.
The
Celestial
world
participates
of
darkenesse
,
and
of
light
,
whence
proceed
all
the
faculties
and
powers
that
it
brings
it
.
And
the
elementary
all
of
darknesse
,
designed
for
the
reason
of
its
instability
by
water
.
The
Intelligible
by
Fire
,
because
of
its
purity
and
light
,
and
the
Celestial
by
the
Aire
,
where
fire
and
water
come
to
joine
;
the
Earth
by
this
reckoning
,
should
remaine
for
Hell
;
as
in
truth
this
earthly
habitation
is
nothing
but
a
true
Hel
:
But
by
Heaven
Moses
understood
the
Intelligible
World
,
and
by
earth
the
Sensible
,
attributing
the
two
higher
elevated
Elements
,
Aire
and
Fire
,
to
Heaven
,
because
they
alwayes
tend
upwards
,
and
Water
and
Earth
,
which
for
their
gravity
tend
downward
:
but
all
that
,
by
him
was
yet
more
mystically
shadowed
,
as
Z●har
sheweth
it
,
by
the
admirable
construction
of
his
Tabernacle
,
then
which
,
there
is
nothing
more
spirituall
.
Gold
,
Silver
,
and
pretious
Stones
,
representing
the
Sensible
world
,
and
Bezaleel
,
that
was
the
Conductor
of
the
worke
,
the
Intelligible
,
and
the
Workman
filled
with
a
Divine
Spirit
,
with
Sapience
,
Intelligence
,
Knowledge
,
and
all
the
most
accomplisht
learning
,
as
almost
every
word
carries
it
,
woven
with
Bezel
,
the
shadow
,
and
El
God
.
The
prophane
Poets
have
divided
the
Sensible
World
into
3
,
for
they
never
tooke
much
paines
to
penetrate
into
the
Intelligible
:
And
assigned
the
superiour
part
thereof
,
from
the
circle
of
the
Moone
upward
,
to
Jupiter
,
the
low
Terrestriall
to
Pluto
,
and
the
middlemost
,
which
is
from
the
Earth
to
the
Moone
,
to
Neptune
:
which
the
Platonists
call
the
Generative
Vertue
,
because
of
the
humidity
,
impregned
with
Salt
,
which
provoketh
much
to
generation
,
according
as
the
word
Salacitas
designes
it
,
as
Plutarch
puts
it
in
the
4
Question
of
Naturall
Causes
,
and
in
his
Treaty
of
Osiris
:
wherefore
the
said
Poets
attribute
more
fecundity
to
the
said
Neptune
,
then
to
all
the
other
Gods
.
Each
of
these
3
worlds
furthermore
,
hath
particularly
its
science
,
which
is
double
;
the
one
common
and
triviall
,
the
other
mysticall
and
secret
.
The
Intelligible
world
to
our
Theologie
,
and
the
Caballe
the
Celestial
to
Astrologie
and
Magie
;
and
the
elementary
,
to
the
Physiologie
and
Alchymie
,
which
revealeth
by
the
resolutions
,
and
separations
of
Fire
,
all
the
more
hidden
,
and
darke
secrets
of
natures
,
in
three
kindes
of
the
composed
:
for
no
man
can
know
the
composition
of
a
thing
that
is
ignorant
of
its
destruction
,
saith
Geber
.
But
these
three
divine
sciences
have
beene
by
the
depravation
of
ignorant
and
evill
spirits
turned
aside
to
a
crying
downe
,
that
men
durst
scarcely
speak
thereof
,
but
must
presently
incurre
the
bruite
of
being
an
Atheist
,
Witch
,
or
a
false
money-coyner
.
We
say
then
,
after
Empedocles
and
Anaxagoras
;
All
this
our
reason
disputes
by
a
Journey
of
composition
and
resolution
,
going
this
way
and
that
way
,
up
and
downe
.
That
all
the
Elementary
science
consisteth
in
the
mixtion
and
separation
of
the
Elements
,
which
is
perfected
by
fire
,
to
which
Alchymy
turnes
all
:
As
Avicen
declareth
very
openly
in
his
Treaty
of
l'Almahad
,
or
Division
of
Sciences
.
And
Hermes
in
that
of
his
7
chapters
,
Understand
yee
sonnes
of
the
wise
,
the
Science
of
the
four
Elements
,
whose
secret
apparition
is
no
where
signified
,
except
they
bee
divided
and
compounded
,
because
out
of
the
Elements
nothing
is
made
profitable
without
such
a
Regiment
;
for
where
Nature
ends
her
operations
,
there
Art
begins
.
Take
such
a
composed
Elementary
,
what
you
will
,
herbe
,
wood
,
or
other
the
like
,
upon
which
,
fire
may
exercise
its
action
,
and
put
it
in
an
Alembic
or
Cornue
;
Raymund
Lullius
the
great
Elements
;
for
as
every
Element
consists
of
two
qualities
,
these
great
Elements
redoubled
,
Mercury
,
Sulphur
,
Salt
,
and
Glasse
,
participate
of
the
two
simple
Elements
,
(
to
say
better
)
of
all
four
;
according
to
the
more
,
or
the
lesse
,
of
the
one
,
or
of
the
other
;
Mercury
holding
more
of
the
Aire
,
to
which
it
is
attributed
;
Oyle
or
Sulphur
,
of
the
Aire
;
Salt
,
of
Fire
;
and
Glasse
,
of
the
Earth
,
who
findes
it selfe
pure
and
cleane
in
the
Center
of
all
the
composed
Elementaries
,
and
is
the
last
to
reveale
it selfe
exempt
from
others
.
Of
this
sort
by
the
Artifice
and
operation
of
Fire
,
and
of
its
effects
,
we
depure
all
infections
and
filth
,
even
to
reduce
them
to
a
purity
of
incorruptible
substance
from
this
time
forward
;
by
the
separation
of
their
inflamable
,
and
terrestriall
impurities
;
for
(
saith
Geber
)
the
whole
intention
of
the
Operator
,
is
versed
in
this
that
the
grosser
parts
being
cast
away
,
the
worke
may
bee
perfected
with
the
lighter
;
which
is
to
mount
from
the
corruptions
here
below
,
to
a
purity
of
the
Celestial
world
,
where
the
Elements
are
more
pure
and
essential
,
fire
there
predominating
which
is
the
chief
of
all
others
.
Hitherto
touching
Alchymie
,
and
wherein
shee
is
versed
.
Magick
for
the
Celestial
world
,
was
in
times
past
,
a
holy
and
venerable
Science
,
which
Plato
in
his
Charmis
cals
the
true
Medicine
of
the
soule
;
and
in
the
first
,
Alcibiades
puts
it
,
that
it
was
wont
to
shew
the
Elders
of
the
great
Kings
of
Persia
,
to
teach
them
to
reverence
God
,
to
forme
their
temporall
domination
according
to
the
patterne
of
the
order
and
policy
of
the
Universe
.
But
it
is
nothing
else
properly
(
as
Orpheus
saith
)
but
a
forme
of
marriage
of
the
starry
heaven
with
the
earth
,
whither
hee
darts
his
influences
,
by
which
shee
impregnes
comming
from
the
Intelligences
who
assist
therein
;
and
an
application
of
agent
vertues
upon
the
passive
,
and
that
without
the
cooperation
of
Daemons
the
most
part
,
evill
,
false
,
and
deceptive
,
yet
some
more
then
others
;
with
which
it
is
thought
that
the
three
wise
Kings
,
Magi
,
that
came
so
farre
to
adore
Jesus
Christ
,
were
willing
to
have
some
acquaintance
and
commerce
.
The
third
is
that
which
men
call
Caballe
,
or
reception
,
because
men
left
it
there
verbally
,
and
by
mouth
from
hand
to
hand
,
from
one
to
another
.
It
is
divided
into
two
,
the
one
of
Ber●sith
,
that
is
to
say
,
of
the
Creation
,
that
consisteth
in
the
Sensible
world
,
where
Moses
staid
,
without
speaking
of
the
Intelligible
,
or
of
separated
substances
.
The
other
is
of
Mercavah
,
or
of
the
Throne
of
God
,
which
Ezekiel
principally
treats
of
,
whose
vision
is
almost
all
of
fire
.
So
much
is
this
Element
throughout
the
whole
holy
Scripture
appropriated
to
Divinity
,
as
one
of
the
most
perfect
and
neare
symboles
and
markes
in
things
sensible
;
by
meanes
whereof
wee
are
so
elevated
,
that
by
Jacobs
Ladder
,
or
Homers
golden
Chaine
,
we
come
to
the
knowledge
of
things
spirituall
and
intelligible
;
for
the
invisible
things
of
God
from
the
Creation
of
the
World
,
are
clearely
seene
,
being
understood
●by
the
things
that
are
made
,
even
his
eternall
power
and
Godhead
.
For
the
world
with
the
Creatures
being
there
,
they
are
a
portraict
of
God
;
for
the
Creator
is
understood
by
the
Creature
;
saith
Saint
Augustine
;
for
God
hath
made
two
things
to
his
image
and
resemblance
,
according
to
Tresmegistus
:
the
world
,
therein
to
rejoice
,
and
please
our selves
with
the
infinite
brave
pieces
of
worke
;
and
Man
,
wherein
hee
set
his
most
singular
delight
and
pleasure
,
which
Moses
hath
tacitely
expressed
in
Gen.
1.
&
2.
where
when
there
was
question
of
creating
the
world
,
Heaven
,
Earth
,
Vegetables
,
Minerals
,
Animals
,
Sunne
,
Moone
,
Starres
,
and
all
the
rest
,
hee
did
no
more
but
command
by
his
word
,
for
hee
said
,
and
they
were
done
;
hee
commanded
and
they
were
created
.
But
in
Mans
formation
,
hee
insisted
much
further
therein
then
in
all
the
rest
,
saith
he
;
Let
us
make
man
after
our
Image
and
Similitude
,
hee
created
him
male
and
female
,
and
formed
him
dust
of
the
earth
,
afterward
breathed
in
his
face
the
spirit
of
life
,
and
hee
was
made
a
living
soule
.
In
which
are
touched
4
or
5
particularities
.
So
Cyrill
observes
it
.
After
the
same
manner
then
,
as
the
Image
of
God
is
the
world
,
so
the
image
of
the
world
,
is
man
:
therein
there
is
such
a
relation
of
God
with
his
creatures
,
that
they
cannot
bee
well
comprehended
,
but
reciprocally
one
by
the
other
,
for
all
the
Sensible
nature
,
(
as
Zohar
hath
it
)
in
regard
of
the
intelligible
,
is
as
that
of
the
Moone
,
towards
the
Sunne
,
who
thereinto
reverberates
its
light
:
or
as
the
light
of
a
Lampe
or
torch
,
which
parteth
the
flame
fastned
to
the
weik
,
which
is
therein
nourished
by
a
grosse
matter
,
viscous
,
adustible
,
without
which
this
splendor
and
light
could
not
communicate
it selfe
to
our
sight
,
nor
our
sight
comprehend
it
:
And
likewise
the
glory
and
essence
of
God
,
which
the
Hebrewes
call
Sequinah
,
could
not
appeare
but
in
the
matter
of
this
Sensible
world
,
which
is
an
image
or
patterne
thereof
.
And
it
is
that
,
which
God
said
to
Moses
,
Exod.
33.
You
shall
not
see
my
face
,
you
shall
see
my
binder
parts
.
The
face
of
God
is
his
true
Essence
in
the
intelligible
world
,
which
no
man
ever
saw
,
except
the
Messihe
,
I
did
set
the
Lord
alwayes
before
mee
,
Psal.
16.8
.
And
his
posteriour
parts
are
his
effects
in
the
Sensible
world
.
The
soule
likewise
cannot
bee
discerned
and
knowne
,
but
by
the
functions
it
exerciseth
in
the
body
whilst
it
is
annexed
thereunto
:
By
which
Plato
was
moved
to
thinke
that
soules
could
not
consist
without
bodies
,
no
more
then
fire
without
water
.
So
that
after
long
revolutions
of
times
,
they
should
come
againe
to
incorporate
themselves
here
below
:
whereunto
adheres
that
in
the
6
of
Virgils
Aeneads
.
All
these
when
they
have
turned
for
many
yeares
,
God
cals
them
to
the
floud
of
Lethe
,
by
great
troopes
,
Bei●g
forgetfull
that
they
must
review
the
upper
convexe
,
And
begin
againe
to
bee
willing
to
returne
into
bodies
.
But
this
savours
a
little
of
new-birth
,
and
Pythagorean
changings
of
soules
into
bodies
,
in
which
Origen
was
likewise
out
of
the
way
,
as
may
be
seene
in
his
booke
of
Princes
,
and
in
Saint
Jeromes
Epistle
to
Avitus
.
But
more
sincerely
Porphyrius
,
although
in
the
rest
an
impious
adversary
,
a
Calumniator
of
Christianisme
;
that
for
the
perfect
beatitude
of
soules
,
they
must
:
shunne
and
fly
all
bodies
.
So
that
,
when
the
soule
shall
bee
repurged
from
all
corporal
affections
,
and
when
it
shall
returne
to
its
Creator
,
in
its
first
simplicity
,
it
hath
no
great
desire
to
fall
againe
into
the
hands
and
calamities
of
this
age
,
when
the
option
should
be
left
unto
it
free
.
From
the
Intelligible
world
then
,
it
runnes
downe
into
the
Celestial
,
and
from
thence
to
the
Elementary
,
all
that
which
the
spirit
of
man
can
attaine
from
the
knowledge
of
the
admirable
effects
of
Nature
,
which
Art
intimates
,
in
what
shee
can
,
whence
by
the
revelation
of
these
rare
secrets
,
by
the
action
of
fire
,
the
most
part
is
magnified
,
the
glory
and
magnificence
of
him
who
is
the
first
motor
and
author
thereof
;
for
mans
understanding
according
to
Hermes
,
is
as
a
Glasse
where
we
come
to
shave
off
,
and
to
abate
the
cleare
and
luminous
rayes
of
the
Divinity
,
represented
to
our
senses
by
the
Sunne
above
,
and
the
fire
his
correspondent
here
below
;
which
inflame
the
soule
with
an
ardent
desire
of
the
knowledge
and
veneration
of
his
Creatour
,
and
by
consequent
of
his
love
,
for
men
love
nothing
but
what
they
know
.
So
each
of
these
three
worlds
,
which
have
their
particular
sciences
,
hath
also
its
fire
,
and
its
salt
apart
:
both
which
do
informe
us
namely
of
Moses
his
fire
in
the
heaven
.
And
the
Salt
for
its
firme
consistence
and
solidity
to
the
earth
.
What
is
this
Salt
?
aske
one
of
your
Chymicall
Philosophers
;
a
scorched
and
burned
earth
,
and
congealed
water
,
by
the
heat
of
fire
,
potentially
enclosed
therein
.
Moreover
Fire
is
the
operatour
here
below
,
in
the
workes
of
Art
,
as
the
Sunne
and
Celestiall
Fire
is
in
them
of
that
nature
;
and
in
the
intelligible
,
the
holy
Spirit
by
the
Hebrewes
called
Binah
,
or
Intelligence
,
which
the
Scripture
designes
ordinarily
by
fire
,
and
this
spirituall
fire
,
or
igneal
spirit
,
with
the
Chomah
the
verbe
,
where
the
Sapience
attributes
to
the
Sonne
,
Wisdome
,
the
Artist
of
all
things
,
taught
mee
,
are
the
fathers
operators
.
By
the
word
of
the
Lord
were
the
heavens
firmed
,
and
all
their
beauty
by
the
spirit
of
his
mouth
;
from
whence
that
maxime
of
the
Peripateticks
differs
not
much
,
Every
worke
of
Nature
is
a
worke
of
Intelligence
.
Behold
the
three
fires
,
whereof
we
pretend
to
speake
,
of
which
there
is
none
more
common
amongst
us
then
the
elementary
here
below
,
grosse
,
composed
,
and
materiall
;
that
is
to
say
,
alwayes
,
fastned
to
matter
;
nor
on
the
the
other
part
lesse
known
.
That
which
is
of
him
,
from
whence
he
came
,
and
whither
hee
goes
;
reducing
in
an
instant
all
to
nothing
:
assoone
as
his
nourishment
failes
him
;
without
which
he
cannot
consist
a
moment
,
but
goes
as
hee
comes
,
being
all
in
the
least
of
his
parts
:
So
that
he
can
in
lesse
then
nothing
,
multiply
to
infinity
,
and
in
lesse
then
nothing
empty
it selfe
:
for
one
little
waxe
light
will
at
pleasure
enkindle
the
greatest
fires
we
can
imagine
,
without
any
losse
or
diminution
of
its
substance
:
Though
they
take
a
thousand
,
yet
nothing
perisheth
:
And
in
the
third
of
Saint
James
,
Behold
how
great
a
matter
a
little
fire
kindleth
;
yea
one
onely
small
sparkle
of
fire
,
would
press
in
the
twinckling
of
an
eye
,
all
the
immense
hollow
of
the
Universe
,
if
it
were
filled
with
Gun-powder
or
Napthe
and
presently
after
will
vanish
away
.
So
that
of
all
bodies
,
there
is
nothing
that
doth
approach
nearer
to
the
soule
then
fire
,
said
Plotin
.
And
Aristotle
in
his
fourth
booke
of
Metaphysickes
,
sets
downe
,
that
●ven
to
his
time
the
most
part
of
Philosophers
had
not
well
knowne
fire
,
nor
yet
Aire
to
bee
perceivable
to
our
sight
and
feeling
.
But
men
may
say
the
same
,
that
neither
Aristotle
,
nor
other
Grecians
of
his
time
knew
so
well
the
fire
and
its
effects
,
at
least
wise
not
so
exactly
as
did
(
so
long
while
after
)
the
Arabians
,
by
Alchymie
,
on
which
all
the
knowledge
of
fire
dependeth
,
The
Aegyptians
said
,
that
it
was
a
ravishing
and
insatiable
Animal
,
that
devoures
that
which
taketh
birth
and
increase
,
and
at
last
it selfe
;
after
it
is
therewith
well
fedde
and
gorged
:
when
there
is
no
more
to
feed
or
nourish
it
;
for
that
having
heat
and
motion
,
he
cannot
passe
from
food
and
aire
to
breath
therein
;
if
for
want
hereof
,
it
remaines
at
last
extinct
,
with
that
wherewith
it
was
fed
:
All
things
proper
to
animate
substances
,
and
which
have
life
,
for
life
is
ever
accompanied
with
heat
and
motion
,
which
pr●c
eds
from
heate
,
rather
then
heate
from
motion
;
although
they
be
reciprocalls
,
for
one
cannot
be
without
the
other
.
But
Suidas
thereupon
formed
such
a
contradiction
,
that
not
onely
animals
,
but
all
that
which
take
nourishment
and
encrease
,
tend
to
a
certaine
butt
,
whither
being
come
,
it
stayes
without
passing
any
further
,
where
neither
nourishment
nor
increase
of
fire
are
limited
nor
determined
;
for
the
more
is
administred
,
so
much
the
more
it
would
have
,
and
grow
every
day
greater
:
for
neither
the
one
nor
the
other
can
be
limited
,
as
do
these
animals
.
Then
by
consequent
it
must
not
be
put
in
their
ranke
;
So
that
the
motion
of
fire
should
rather
be
called
generation
,
then
nourishment
or
growth
;
for
there
is
but
that
one
element
,
that
nourisheth
and
increaseth
it
.
In
the
others
,
that
which
superabounds
therein
is
by
apposition
,
as
if
you
would
joine
water
to
water
,
or
earth
to
earth
;
you
shall
never
do
the
same
to
fire
,
to
thinke
to
make
it
greater
by
joining
thereunto
other
fire
,
but
by
the
apposition
of
matter
,
upon
which
it
may
bite
and
exercise
its
action
,
as
wood
and
other
like
things
,
which
perforce
must
turne
into
its
nature
,
and
so
it
augments
it selfe
.
The
Poeticall
fictions
relate
that
Prometheus
went
into
Heaven
to
steale
it
to
accommodate
mortals
;
for
which
he
was
so
grievously
punished
by
the
Gods
,
as
to
remaine
30.
yeares
bound
to
a
Rocke
in
Mount
Cancasus
,
where
a
Vulter
dayly
eate
up
his
entrails
which
did
grow
againe
in
course
.
de
roolle
p
61.
in
course
,
in
order
one
after
a●oth●r
.
But
it
is
to
bee
beleeved
that
the
Gods
that
are
so
watchfull
,
and
so
affectionate
towards
mankinde
,
would
not
deny
this
so
necessary
a
portion
of
Nature
,
without
which
the
condition
of
their
life
were
worse
then
that
of
beasts
,
as
well
for
the
boyling
of
their
meats
,
as
to
warme
them
,
and
dry
them
,
and
infinite
other
necessary
commodities
.
Besides
of
that
which
soares
alwayes
upwards
,
being
of
one
celestial
original
,
whither
he
aspires
to
returne
,
it
seemes
that
this
belongs
properly
to
man
.
Sith
other
thingt
lookes
downe
unto
the
earth
It
gave
man
a
face
,
to
looke
up
,
and
see
the
heavens
,
To
erect
his
countenance
unto
the
Stars
.
Almost
all
other
animals
do
shun
the
fire
,
whence
Lactantius
to
shew
that
man
was
a
divine
Animal
,
alledgeth
for
one
of
his
most
pregnant
reasons
,
that
hee
onely
amongst
others
used
fire
.
And
Vitruvius
in
his
second
booke
,
sets
downe
that
the
first
acquaintances
of
men
,
were
contracted
by
comming
to
meete
,
to
warme
themselves
at
common
fires
:
So
that
the
cause
why
God
sent
fire
downe
to
men
must
bee
,
that
by
the
meanes
thereof
,
they
are
come
to
penetrate
into
the
profound
and
hidden
secrets
of
Nature
:
whereof
they
could
not
well
discover
,
&
know
the
manner
of
proceeding
,
for
that
shee
workes
so
rarely
:
but
by
his
counterfoote
,
West
Indies
;
Homer
in
the
Song
of
Vulcan
sets
downe
that
hee
assisted
with
Minerva
,
taught
men
their
Arts
and
brave
Workmanship
;
having
formerly
beene
accustomed
to
dwel
in
Caves
and
hollow
Rockes
,
after
the
fashion
of
wilde
beasts
;
willing
to
inferre
by
Minerva
the
Goddesse
of
Arts
,
and
Sciences
,
the
understanding
and
industry
,
and
by
the
fire
,
Vulcan
,
that
puts
them
in
execution
;
wherefore
the
Aegyptians
were
accustomed
to
marry
these
two
Deities
together
,
willing
thereby
to
declare
nothing
else
but
that
from
the
understanding
proceeds
the
invention
of
all
Arts
and
Sciences
,
which
fire
afterwards
effected
,
and
brought
from
power
to
action
;
for
the
Agent
in
all
this
world
is
nothing
else
but
fire
and
heat
,
saith
Johannicius
,
and
Homer
,
Whom
Vulcan
and
Minerva
knew
.
Which
was
the
cause
(
as
may
bee
seen
in
Philostratus
by
the
birth
of
Minerva
)
that
shee
forsooke
the
Rhodians
,
for
that
they
sacrificed
unto
her
without
fire
,
to
goe
to
the
Athenians
.
Moreover
Vulcan
,
according
to
Diadorus
,
was
a
man
,
who
from
an
accident
by
a
clap
of
Lightning
,
whereby
a
Tree
was
set
on
fire
,
first
revealed
to
the
Aegyptians
the
commod●ty
and
use
of
Fire
:
for
being
therewithall
overcome
,
all
joyfull
of
his
light
and
heate
;
he
thereunto
added
other
matter
to
keepe
it
,
whilest
hee
went
to
seeke
the
people
,
who
afterward
for
this
,
deified
him
.
Whereto
Lucretius
agrees
,
Do
not
in
these
tbings
tacitely
and
by
chance
require
,
Lightning
brought
fire
on
earth
to
mortalls
First
:
thence
all
heate
of
flame
was
given
.
The
Greekes
attribute
it
to
Phoroneus
,
and
put
it
,
that
it
was
neare
to
Argos
.
That
fire
being
fallen
from
heaven
there-about
,
it
was
afterward
there
kept
within
the
Temple
of
Apollo
;
which
if
by
chance
it
came
to
extinguish
,
they
lighted
it
againe
anew
by
the
Sunnebeames
;
as
also
they
did
at
Rome
that
of
the
Vestals
.
And
in
Persia
their
sacred
fire
which
they
carried
ordinarily
where
the
King
marcht
in
person
singularly
reverencing
it
,
for
their
respect
to
the
Sunne
,
which
they
adored
above
all
other
Deities
;
for
they
esteemed
it
here
below
,
their
Image
.
They
caryed
it
(
I
say
)
in
great
pompe
and
solemnity
on
a
magnificent
Chariot
drawne
by
four
great
Coursers
,
and
followed
by
365
young
Ministers
,
for
as
much
as
there
are
so
many
dayes
in
the
yeare
,
which
describe
the
Sunne
by
its
course
,
clad
with
yellow
guilded
,
the
colour
conformable
to
the
Sunne
,
and
fire
,
singing
hymnes
to
their
praise
.
And
there
was
amongst
them
,
no
crime
more
capitall
and
irremissible
,
then
to
cast
any
dead
carkasse
or
other
uncleannesse
therein
,
or
to
blow
it
with
your
breath
,
for
feare
to
infect
it
,
but
they
did
it
to
give
it
aire
,
for
in
all
this
they
hazzarded
no
lesse
then
life
;
as
to
quench
it
otherwise
in
water
:
So
that
if
any
one
had
perpetrated
any
grievous
forfeit
,
to
obtaine
grace
and
pardon
therein
;
the
best
expedient
then
was
,
as
Plutarch
puts
in
his
first
Treatise
of
the
first
cold
,
to
put
himselfe
in
running
water
with
fire
in
the
hand
,
threatning
to
quench
it
in
the
water
if
they
did
not
grant
his
request
;
but
after
hee
had
obtained
it
hee
was
not
left
unpunished
for
his
offence
,
but
for
the
impiety
that
hee
had
forethought
to
commit
.
And
from
thence
it
became
a
common
proverbe
mentioned
in
Suidas
:
I
am
a
Persian
,
borne
of
Persian
parents
;
what
a
strange
Persian
?
yea
Sir
,
for
us
to
pollute
fire
,
it
is
sharper
then
cruel
death
.
But
all
this
which
may
bee
said
of
fire
,
and
by
the
meanes
thereof
,
hath
not
yet
been
revealed
,
nor
knowne
by
men
:
Is
there
any
thing
more
admirable
then
Gunpowder
,
so
easy
to
make
,
and
consisting
of
so
few
ingredients
;
and
so
common
Sulphur
,
Saltpeter
and
coale
?
which
seeme
to
have
been
mystically
designed
by
the
Aegyptians
,
by
the
three
Celestial
powers
,
whence
they
alledge
Thunder
,
Lightning
,
Tempests
,
to
be
conducted
and
governed
,
Jupiter
,
Vesta
,
and
Vulcan
.
By
Vulcan
,
Sulphur
;
by
Jupiter
,
Saltpeter
,
full
of
aire
and
winde
,
as
Raymund
Lullius
puts
it
,
who
well
knew
it
,
and
its
nature
,
and
its
,
effects
if
he
would
have
discovered
them
;
and
by
Vesta
Coale
;
as
well
for
the
Terrestreity
that
is
in
it
,
as
for
that
it
is
incorruptible
,
being
able
to
keepe
it
many
thousands
of
yeares
within
the
ground
,
without
alteration
or
spoiling
,
which
was
the
cause
that
they
made
a
place
and
stage
for
it
,
in
the
foundation
of
the
Temple
of
Diana
at
Ephesiu
:
Saltpeter
is
appropriated
to
the
Aire
;
because
it
is
as
of
a
meane
disposition
of
nature
,
betwixt
Sea
water
,
and
the
Fire
,
or
Sulphur
,
whereof
it
participates
,
for
that
it
is
so
inflamable
,
and
saltish
,
on
the
other
side
,
resolving
it selfe
into
moisture
,
and
water
,
as
the
Salts
do
;
from
whence
it
hath
bitternesse
and
acuity
;
and
as
the
inclosed
and
retained
aire
,
within
the
clouds
,
doth
breake
and
lighten
by
the
impetuosity
of
Thunder
,
the
same
doth
Saltpeter
:
But
this
will
come
to
better
purpose
hereafter
in
Salts
.
Moreover
hee
that
can
make
powder
composed
of
certaine
proportions
of
Sulphur
and
Saltpeter
,
and
in
stead
of
Coale
,
with
the
Terrestrial
scurf
of
Antimony
,
which
must
be
separated
by
frequent
and
reiterated
ablutions
of
lukewarme
water
;
may
come
to
an
artificiall
fire
,
not
to
bee
disdained
;
of
a
powder
,
that
will
give
a
small
report
;
't
is
true
that
it
is
not
so
impetuous
and
full
of
force
,
as
the
common
.
In
regard
of
the
invention
of
Gunpowder
,
the
relations
of
China
do
cary
,
that
by
their
ancient
Chronicles
it
is
found
out
,
that
they
have
had
the
use
of
it
more
then
1500
yeares
;
as
also
of
printing
.
Roger
Bacon
,
Hermolaus
Barbarus
in
his
notes
upon
Pliny
,
relates
that
in
his
time
there
was
an
old
Sepulchre
opened
in
the
Territory
of
Padoua
,
and
therein
found
a
little
Coffer
,
where
there
was
a
Lampe
yet
burning
,
although
that
according
to
the
inscription
it
must
have
beene
more
then
500
yeares
since
it
was
lighted
.
Alum
plumed
,
intermingled
with
pitch
,
rozin
finely
bruised
and
beaten
,
or
of
Colophon
.
These
fires
of
so
long
duration
would
seeme
to
us
a
thing
fabulous
,
if
wee
were
not
ascertained
by
authentique
Authors
of
that
so
famous
a
Lampe
hung
in
a
certaine
Temple
of
Venus
,
where
there
burned
without
ceasing
the
Stone
called
Asbestus
,
which
being
once
set
on
fire
,
never
goes
out
.
But
some
will
say
that
that
is
also
a
fable
;
I
will
leave
others
to
decide
it
,
and
I
will
tell
you
what
befell
mee
,
seeking
nothing
lesse
then
that
,
to
meet
with
a
substance
,
conducted
thereunto
,
by
graduall
artifices
of
fire
:
which
being
bound
fast
within
a
Viall
of
glasse
and
sealed
with
Hermes
his
Seale
,
that
no
aire
could
any
way
enter
in
,
might
be
kept
1000
yeares
(
after
the
manner
of
speech
)
in
the
bottome
of
the
Sea
:
and
opening
it
at
the
termination
of
so
long
a
season
,
or
when
you
shall
please
,
you
shall
therein
finde
a
suddaine
fire
,
(
which
when
it
sents
the
aire
)
will
light
matches
.
We
reade
in
the
second
booke
of
the
Maccabees
,
chap.
1.
vers.
20.
that
at
the
transmigration
of
Babylon
,
the
Levites
having
hid
their
sacred
fire
in
the
bottome
of
a
well
or
pit
,
70
yeares
,
after
they
found
there
a
thicke
water
and
whitish
,
who
assoone
as
ever
the
Sunbeames
gave
thereon
,
tooke
fire
.
These
two
Deities
aforesaid
,
Pallas
and
Vesta
,
one
and
the
other
,
chaste
Virgins
,
as
is
also
Fire
;
represent
unto
us
the
two
fires
of
the
Sensible
world
;
that
is
to
say
,
Pallas
,
the
Celestiall
;
and
Vesta
,
the
Elementary
here
below
,
the
which
notwithstanding
it
bee
more
grosse
and
materiall
,
then
that
above
,
tends
neverthelesse
alwayes
upward
,
as
if
it
endeavoured
to
unmingle
it selfe
from
a
corruptible
substance
,
where
it
remaineth
fixed
,
to
returne
free
and
exempt
from
all
these
hinderances
to
its
first
Original
from
whence
it
came
,
as
an
imprisoned
soule
,
There
is
in
them
fiery
vigor
and
celestiall
Origin
,
In
seeds
as
much
as
our
harmelesse
bodies
stay
them
,
And
our
terrene
joints
dull
them
,
and
our
dying
members
.
The
other
on
the
contrary
,
though
more
subtill
and
essential
rusheth
out
here
below
toward
the
earth
,
as
if
these
two
aspired
incessantly
to
encounter
each
other
,
and
to
face
each
other
,
in
the
fashion
of
two
Pyramides
;
whereof
that
above
should
have
its
basis
planted
in
the
Zodiack
,
where
the
Sunne
perfects
his
annuall
course
through
the
12
Signs
:
from
the
point
of
which
Pyramis
,
comes
to
cast
here
below
all
that
which
is
here
procreated
,
and
hath
being
,
according
to
the
Astologers
of
Aegypt
;
that
there
is
nothing
produced
in
the
earth
,
and
in
the
water
,
which
was
not
first
sowed
in
heaven
,
which
is
there
,
as
a
labourer
to
cultivate
it
,
and
by
his
heate
,
impregned
here
below
,
with
the
efficacy
of
his
influences
,
conducts
the
whole
to
its
compleat
perfection
and
maturity
,
which
Aristotle
also
confirmes
in
his
bookes
of
Beginning
and
Ending
.
But
the
fire
here
below
on
the
contrary
at
the
basis
of
his
Pyramis
,
fastned
to
the
earth
,
making
one
of
six
faces
of
the
Cube
,
whereof
the
Pythagoreans
give
him
the
forme
and
figure
,
because
of
its
forme
,
and
invariable
stability
;
and
from
the
point
of
this
Pyramis
the
subtill
vapours
mount
upwards
,
which
serve
as
nourishment
to
the
Sun
,
and
to
all
the
rest
of
the
Celestiall
bodies
,
according
as
Phurnutus
writeth
after
others
.
Men
attribute
(
saith
hee
)
inextinguished
fire
unto
Vesta
,
peradventure
for
that
the
power
of
fire
that
is
in
the
world
,
takes
it
nourishment
from
thence
,
and
that
from
thence
the
Sunne
is
maintained
and
consisteth
.
This
is
that
also
,
that
Hermes
would
inferre
in
his
Table
of
Emerandes
:
That
which
is
below
,
is
as
that
which
is
above
,
and
contrarywise
,
to
perpetrate
miracles
of
one
thing
.
And
Rabbi
Joseph
the
sonne
of
Carnitol
in
his
ports
of
Justice
,
the
foundation
of
all
the
inferior
aedifices
is
placed
above
,
and
their
heap
or
top
here
below
as
a
Tree
inverted
.
So
that
a
man
is
but
as
a
spirituall
tree
planted
in
the
Paradise
of
delights
,
which
is
the
earth
of
the
living
,
by
the
roots
of
his
haires
;
following
that
which
is
written
in
the
Canticles
7.
The
haire
of
thy
head
like
purple
,
the
King
is
bound
in
the
Galleries
.
These
two
fires
then
,
the
high
and
the
low
,
who
do
know
themselves
,
and
so
one
another
,
have
beene
no
lesse
unknowne
to
the
Poets
,
for
Homer
in
the
18
of
his
Iliads
,
having
placed
Vulcans
forge
in
the
eighth
starry
heaven
,
where
he
is
accompanied
with
his
Artisans
endowed
with
singular
prudence
,
and
who
know
two
sorts
of
workes
,
which
were
taught
them
by
the
immortall
Gods
,
wherein
they
labour
in
his
presence
;
Virgill
in
his
8
of
the
Aeneads
hath
suffered
him
to
set
his
shop
here
below
in
the
earth
,
in
an
Island
called
Vulcanian
.
Vulcans
house
,
and
by
name
,
Vulcans
earth
.
To
shew
that
there
is
fire
in
the
one
,
and
the
other
Region
,
the
Celestial
,
and
Elementary
;
but
diversly
:
Men
make
moreover
four
sorts
of
fire
;
that
of
the
intelligible
world
,
which
is
all
light
;
the
Celestiall
participates
of
heate
and
light
;
the
Elementary
of
light
,
heate
,
and
ardour
;
And
the
infernall
opposite
to
the
intelligible
,
with
ardor
and
burning
without
light
;
we
see
Lanthornes
upon
Mountaines
that
burne
on
the
inside
,
and
other
like
called
Vulcans
.
And
it
is
a
thing
very
admirable
,
as
one
of
the
Rabbins
quoteth
,
that
Sulphur
&
Pitch
that
are
so
ready
and
easy
to
take
fire
,
and
continue
so
little
in
their
combustion
being
exposed
to
the
aire
,
restrained
neverthelesse
within
the
Earths
intrails
,
it
seemes
they
there
renew
themselves
,
and
multiply
by
their
owne
consumption
,
although
their
heat
and
burning
bee
there
much
more
violent
without
comparison
,
then
here
above
.
According
as
wee
may
see
in
Mountaines
that
burn
for
so
many
continued
ages
,
and
hot
Bathes
.
This
seemes
to
emancipate
from
the
common
order
of
Nature
by
a
secret
disposition
of
Divine
providence
,
who
will
have
them
continue
so
;
till
the
scurf
and
impurity
of
this
inferiour
world
be
exterminate
,
with
this
infected
stinking
and
corruptible
odor
;
and
to
banish
it
from
hence
and
send
it
backe
to
hell
for
the
punishment
and
torment
of
the
damned
;
whereof
it
is
written
in
Psal.
11.6
.
Vpon
the
wicked
hee
shall
raine
snares
,
fire
and
brimstone
,
and
an
horrible
tempest
,
this
shall
bee
the
portion
of
their
Cup.
This
fire
there
,
which
is
blacke
,
obscure
,
thicke
,
and
dark
,
the
more
devouring
and
burning
it
is
,
resembles
that
of
some
great
coales
of
stone
,
which
conceive
a
most
strong
ignition
,
whereof
it
is
spoken
in
the
20
of
Job
26.
A
fire
shall
devour
them
which
is
not
kindled
.
And
more
particularly
in
the
4
of
Baruch
26.
Fire
shall
come
upon
them
from
the
everlasting
to
continue
many
dayes
,
and
Devils
shall
a
long
time
dwell
there
.
There
where
the
Celestial
fire
is
all
clear
and
shining
as
a
lamp
,
whose
flame
should
bee
nourished
with
water
of
Life
,
mingled
with
a
certaine
composition
of
Camphire
,
Salnitre
,
and
other
inflamative
matters
.
So
that
these
combustible
substances
,
whereof
there
are
infinite
varieties
,
may
endure
very
long
,
but
it
is
true
that
it
will
bee
but
a
gentle
and
weak
flame
.
And
of
the
like
,
but
more
subtill
without
comparison
,
the
Celestiall
bodies
are
nourished
and
fed
,
that
need
but
little
nourishment
,
as
approaching
from
spirituality
.
I
can
tell
you
,
being
at
any
other
time
brought
,
to
make
the
fashion
of
a
shining
Sunne
,
in
the
darke
,
for
this
did
more
effect
then
two
or
three
dozen
of
great
Torches
,
and
yet
in
24
houres
used
no
more
oile
then
I
gave
it
,
with
matches
corresponding
thereunto
,
which
held
no
more
then
a
nut
shell
,
for
this
was
a
Lampe
of
Glasse
,
plunged
or
dipped
within
a
Globe
of
Crystall
as
great
as
a
bead
filled
with
vinegar
,
distilled
three
or
foure
times
;
for
there
is
nothing
more
transparent
,
nor
more
splendent
.
Sea
water
is
also
good
thereto
,
and
much
better
then
fresh
water
,
how
pure
soever
it
may
bee
;
It
is
the
Salt
mingled
among
that
gives
it
this
luminous
brightnesse
.
But
to
returne
to
our
discourse
,
some
have
thought
that
sith
the
Starres
receive
nourishment
,
they
should
also
vanish
in
certaine
periods
of
time
,
and
others
come
in
their
stead
;
which
were
no
other
thing
then
a
separation
of
their
clearnesse
and
light
,
with
their
Globe
of
substance
more
grosse
and
materiall
,
by
which
they
come
to
dissipate
themselves
,
and
to
vanish
within
the
heaven
;
as
vitall
spirits
within
the
aire
:
whilest
they
are
absented
from
some
animated
body
,
and
leave
it
void
of
life
.
So
that
by
this
meanes
,
their
Globe
from
this
time
forward
would
remaine
darke
as
a
Lampe
,
whereby
light
,
which
before
gave
it
light
,
should
bee
quenched
for
lacke
of
nourishment
,
or
other
accident
.
This
light
or
luminous
fire
is
in
the
Starres
,
as
the
bloud
is
in
animals
,
or
juice
in
vegetables
,
whereto
Homer
seemes
willing
to
grant
in
the
5.
of
his
Iliads
,
where
he
puts
,
that
for
as
much
as
the
Gods
do
not
live
by
bread
and
wine
,
as
mortalls
,
but
by
Ambrosia
and
Nectar
,
so
they
have
no
bloud
,
but
in
lieu
thereof
,
Saint
Herme
;
the
foole
fires
,
and
the
like
,
which
cannot
mount
higher
then
the
low
Region
of
the
Aire
:
the
second
is
a
little
lighter
,
more
subtill
,
and
depured
,
penetrating
even
to
the
middle
Region
,
where
thunders
and
lightnings
are
formed
,
the
wandring
starres
,
barres
of
fire
,
cheurons
,
and
other
such
inflamations
.
Before
wee
passe
from
our
intention
of
vapours
and
exhalations
,
that
no
man
doubts
but
do
proceed
from
heat
introduced
within
the
earth
by
the
continuall
motion
of
the
heaven
round
about
,
and
of
the
Celestial
bodies
,
whence
light
is
accompanied
with
some
heat
that
it
darts
thereinto
:
Let
us
come
to
the
experiments
next
approaching
to
our
sensible
knowledge
,
wee
see
,
that
the
fire
leaves
two
sorts
of
excrements
,
the
one
grossers
namely
,
Ashes
;
remaining
in
the
bottome
of
its
adustion
,
that
containeth
Salt
and
Glasse
;
and
the
two
fixed
and
solid
Elements
,
Fire
and
Earth
:
The
other
more
light
,
and
subtill
,
which
the
fume
carries
upwards
;
that
is
,
the
Soote
,
wherein
are
contained
the
two
volatill
and
liquid
Elements
,
called
by
the
Chymists
,
Mercury
and
Sulphur
,
and
by
the
Naturalists
,
Vapour
,
and
Exhalation
.
By
Mercury
,
is
designed
Water
,
or
Vapour
,
and
by
Sulphur
,
Oile
,
and
Exhalation
;
Of
Salt
and
of
Earths
therein
,
there
are
found
a
very
small
quantity
,
yet
sufficient
,
thereby
to
perceive
how
the
four
Elements
are
found
out
in
the
resolution
of
all
the
composed
Elementaries
:
Take
then
the
Soote
of
Chimney
,
but
of
that
which
shall
mount
highest
in
a
very
long
Chimney
pipe
,
and
in
the
very
top
,
where
it
must
bee
most
subtill
,
thereof
fill
a
great
Cornue
,
or
an
Alembic
two
parts
of
three
,
then
apply
thereunto
a
great
recipient
,
which
you
wrap
about
with
linnen
wet
with
fresh
water
.
Give
fire
by
small
quantities
,
the
water
and
the
oil
will
distill
together
,
although
the
water
ought
in
order
to
issue
out
first
.
After
that
,
all
these
two
liquors
shall
passe
through
the
Recipient
,
and
when
nothing
else
shall
arise
,
increase
your
fire
with
faggot
stickes
well
dryed
,
or
other
like
,
continuing
it
for
8
or
10
houres
,
so
long
that
the
earths
which
shall
rest
in
the
bottome
bee
well
calcined
:
but
for
that
they
are
in
small
quantity
put
to
more
Soote
,
and
continue
it
as
aforesaid
,
untill
you
have
earth
enough
which
you
shall
take
out
of
the
Alembic
,
which
you
shall
put
into
a
little
earthen
pot
,
of
Parris
,
not
smoothed
,
or
in
a
little
hollow
pot
.
The
water
and
oile
,
which
you
shall
have
distilled
may
be
easily
separated
by
a
glasse
fonnell
,
where
the
water
will
swimme
above
the
oile
:
This
done
you
shall
rectify
your
water
by
Balneum
Mariae
,
by
redistilling
of
it
two
or
three
times
;
for
oile
doth
not
mount
by
this
degree
of
fire
but
by
Sand
;
keepe
them
asunder
upon
the
earths
,
that
shall
be
calcined
within
the
said
pot
or
cruset
,
put
their
water
thereon
a
little
warme
stirring
it
with
a
spit
,
so
long
till
the
Salt
which
shall
therein
bee
revealed
by
the
fires
action
,
do
totally
dissolve
it selfe
into
this
Water
;
withdraw
it
by
distillation
,
and
the
Salt
shall
bee
left
you
in
the
bottome
,
of
the
nature
of
Salarmoniac
,
so
that
by
pressing
it
,
it
will
elevate
it selfe
.
But
of
this
more
plainely
hereafter
in
its
owne
place
,
when
we
shall
speake
of
Salt
.
Of
Earthes
wee
need
not
take
much
care
,
for
wee
must
seeke
for
the
best
in
the
Ashes
,
as
also
fixed
Salt
.
So
by
the
meanes
of
Water
,
extracted
out
of
ashes
(
we
will
here
a
little
passe
from
Soote
,
a
little
better
to
declare
the
subject
of
Earthes
.
)
In
this
Element
the
more
grosse
and
materiall
of
all
,
which
wee
call
Earth
,
we
must
consider
three
substances
;
the
Hebrewes
also
have
better
distinguished
them
then
we
,
by
giving
them
3
names
,
Erehs
,
Adamah
,
and
Jabassah
.
Erehs
is
properly
durt
or
mud
,
Jabassah
sand
,
and
Adamah
clay
,
wash
of
the
common
earth
with
water
,
and
powre
it
suddainly
into
another
vessell
,
with
the
slime
that
it
hath
gathered
;
reiterate
it
so
long
,
that
there
remaine
no
more
in
the
bottome
but
Sand
,
in
the
Scripture
called
Arida
:
And
his
hands
laid
the
foundation
of
the
earth
,
Psal.
94.
where
he
properly
useth
the
word
of
laying
a
foundation
,
because
that
Sand
is
the
subsistence
,
and
retention
of
the
earth
,
where
it
is
mingled
with
slime
by
a
certaine
providence
of
nature
to
strengthen
it
against
the
moisture
of
water
,
as
wee
see
in
Morter
,
where
wee
adjoine
sand
with
chalke
,
for
feare
lest
it
melt
,
and
dissolve
into
moisture
.
It
serves
also
,
to
give
it
counterpoise
,
for
that
Sand
is
very
heavy
,
A
stone
is
heavy
,
and
sand
burdensome
,
or
weighty
,
Prov.
27.
But
the
slime
is
lighter
,
wherein
minerals
,
vegetables
,
animals
,
are
procreated
,
as
wee
see
by
experience
,
by
putting
pure
slime
to
the
Erthree
;
for
in
lesse
then
three
weekes
,
you
will
finde
therein
small
stones
,
herbs
,
wormes
,
and
snailes
,
and
other
little
beasts
,
producted
therefrom
.
Of
the
nourishment
remaining
that
these
individuals
shall
bee
,
as
that
of
Sand
,
deprived
of
all
humidity
;
accordng
to
what
wee
see
in
Earths
,
which
having
beene
too
much
cultivated
,
and
sowed
,
without
bettering
of
them
,
are
reduced
from
being
fertill
,
as
formerly
they
were
,
and
become
sandy
and
sterill
;
for
Sand
produceth
nothing
,
as
wee
see
in
Deserts
and
Sea
coasts
:
whence
comes
this
proverbe
,
(
You
plough
the
Sands
)
for
a
vaine
and
unprofitable
labour
:
for
of
the
two
qualities
,
whereof
each
Element
participates
,
there
is
one
that
is
more
proper
to
it
,
and
the
other
appropriated
:
Drynesse
is
the
proper
quality
of
the
Earth
,
for
that
cold
is
more
proper
to
Water
:
wherefore
is
it
that
the
Earth
,
as
aforesaid
,
is
called
in
Hebrew
Jabassah
,
and
in
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dry
land
;
and
God
called
the
earth
dry
land
.
Slime
is
more
waterish
;
for
of
the
grosseness
of
the
water
,
earth
was
made
,
saith
Hermes
;
as
wee
may
see
in
snow
,
in
hail
,
in
raine
,
or
with
water
so
condensed
,
there
is
much
slime
mingled
,
of
which
(
as
aforesaid
)
every
thing
here
in
the
earth
below
is
produced
.
Man
himselfe
according
to
his
body
,
was
formed
of
this
slime
;
and
from
thence
it
followeth
that
all
the
fertility
of
the
earth
comes
from
Water
.
God
created
all
the
buddes
of
the
earth
before
they
grew
,
and
all
the
herbes
of
the
field
before
they
brought
forth
seed
;
for
the
Lord
God
had
not
yet
made
it
to
raine
upon
the
earth
,
but
a
mist
went
up
therefrom
,
that
watered
the
whole
face
thereof
.
Or
as
the
Chaldaick
Paraphrast
turneth
it
,
Onkelos
,
in
stead
of
source
and
fountaine
,
vapour
and
clouds
,
which
are
engendred
from
the
vapours
that
the
Sunne
elevates
here
below
to
the
height
in
the
middle
Region
of
the
Aire
,
from
thence
to
water
the
earth
.
But
neither
the
slime
,
nor
the
sand
,
nor
the
clay
on
the
other
side
,
are
not
each
by
it selfe
,
nor
reduced
together
,
are
this
virgin
and
pure
earth
,
that
is
shut
up
in
the
Center
of
all
the
composed
Elements
,
that
is
to
say
,
in
the
bottome
of
them
,
for
that
produceth
nothing
,
because
it
is
incorruptible
:
and
that
which
cannot
corrupt
,
cannot
produce
any
thing
that
should
be
subject
to
corruption
;
as
we
see
in
Fire
,
Salt
,
and
Sand
,
which
are
of
the
nature
of
Glasse
,
all
substances
not
onely
incorruptible
for
their
respect
,
but
which
preserves
from
corruption
,
that
wherewith
they
are
mingled
;
witnesse
herbs
,
fruits
,
flesh
,
fish
,
and
other
the
like
,
which
being
salted
or
buried
in
Sand
are
thereby
kept
the
longer
.
And
in
Mummies
,
of
those
that
remaine
choked
and
buried
in
the
Sands
passing
the
Deserts
,
which
are
preserved
whole
many
suits
of
yeares
,
even
as
well
,
nay
better
then
if
they
had
been
enbalmed
.
So
that
this
earth
is
formed
of
two
incorruptible
substances
,
Salt
,
and
Sand
,
by
meanes
of
the
water
whch
is
thereupon
congealed
;
as
wee
see
in
this
faire
Crystalline
Glasse
,
made
of
Salt
,
of
glasse
wort
,
amongst
which
they
mingle
sand
to
retaine
it
;
otherwise
,
in
the
great
sharpnesse
of
fire
that
it
must
indure
,
to
worke
therewith
,
it
would
all
vanish
into
smoake
;
wee
depure
and
refine
it
afterwards
in
cleare
Crystalline
,
joining
thereunto
perigort
,
or
sinople
made
of
Lead
.
Their
are
some
that
carry
their
Sand
with
them
,
as
Foulgere
,
Charme
,
or
Foutean
,
firebrakes
,
charme
,
or
beech
,
and
some
others
.
But
this
comes
better
to
our
discourse
,
of
Gold
and
Glasse
,
and
some
others
upon
the
28.
of
Iob
,
where
speaking
of
Sapience
,
hee
saith
,
that
nothing
can
compare
with
it
,
nor
Gold
it self
,
nor
Glasse
.
This
Earth
then
,
so
excellent
,
and
incorruptible
,
is
not
this
vile
and
grosse
Element
,
that
we
trample
on
,
and
cultivate
to
draw
there
hence
our
nutritune
and
sustentation
,
but
that
whereof
it
is
spoken
in
the
21.
of
the
Revel.
cl●ar
and
transparent
:
I
saw
a
new
Heavnn
and
a
new
Earth
,
and
the
holy
City
was
of
pure
Gold
,
like
unto
pure
Glasse
,
and
the
streets
thereof
were
of
shining
and
resplendent
Gold
:
See
how
hee
doth
liken
more
then
once
Gold
and
Glasse
,
which
is
produced
by
the
depurations
of
Fire
:
for
that
is
the
last
action
thereof
,
having
therein
no
power
but
to
refine
and
depure
,
as
he
doth
Gold
.
Which
the
Sun
produceth
in
long
millions
of
years
:
To
the
imitation
of
that
,
the
speculative
understandings
are
forced
by
means
of
fire
,
to
extract
out
of
the
corruption
of
these
inferior
elements
,
and
their
compounds
and
incorruptible
substance
,
which
was
to
them
a
modell
and
pattern
of
that
,
whereto
the
whole
universe
should
at
last
bee
reduced
:
from
hence
we
here
draw
from
Soot
a
representation
and
image
of
the
works
of
nature
,
upon
vapours
and
exhalations
,
whence
Meteors
are
formed
,
and
impressions
from
the
middle
Region
of
the
Air
,
Water
holding
place
of
the
waterish
,
and
oil
of
the
fiery
,
and
inflamable
,
which
oil
is
altogether
impure
,
to
bee
adustible
and
unprofitable
to
the
procreation
of
this
Virgin
Earth
:
called
by
some
the
Philosophers
Stone
,
which
so
many
ignorant
avaricious
men
have
sought
for
,
but
could
not
find
because
they
sought
it
with
blind
eyes
,
darkened
with
a
sordid
desire
of
unlawfull
gain
:
to
make
themselves
on
a
sudain
richer
then
another
Midas
,
who
at
last
got
nought
,
but
the
ears
of
an
Asse
,
and
did
not
cherish
it
to
praise
and
admire
God
in
his
admirable
workes
following
that
which
is
said
in
the
37.
of
Job
,
consider
the
wondrous
works
of
God
,
for
we
cannot
doe
a
greater
pleasure
to
a
workman
,
then
to
mark
attentively
,
to
admire
and
magnifie
his
works
;
nor
a
greater
reproch
then
to
scorn
and
slight
them
:
And
of
such
the
Apostle
in
the
4.
to
the
Ephes.
speaketh
thus
,
They
have
their
thoughts
obscured
with
darknesse
,
being
alienated
from
the
life
of
God
,
because
of
the
ignorance
that
is
in
them
,
in
respect
of
the
blindnesse
of
their
heart
:
Take
then
this
Oil
so
extracted
from
Soot
,
and
repasse
it
three
or
four
times
upon
Sand
;
for
it
is
one
of
those
,
that
lasteth
very
long
.
And
after
the
extraction
of
the
Water
and
Oil
,
and
the
Calcination
of
the
earths
,
that
shall
remain
in
the
bottome
of
the
vessell
,
cast
your
water
thereon
,
and
put
the
matter
to
putrifie
ten
or
twelve
dayes
in
dung
:
then
draw
back
the
water
by
distillation
calcining
at
the
end
thereof
the
Earths
seven
or
eight
houres
by
the
fires
flame
.
Put
again
the
water
upon
the
Earths
,
putrified
,
distilled
,
and
calcined
,
reiterating
as
abovesaid
.
For
by
means
of
water
and
fire
,
the
Earths
will
be
calcined
,
untill
they
have
drunk
up
and
retained
all
their
water
:
or
the
greatest
part
:
which
will
be
done
at
the
six
or
seventh
reiteration
.
This
done
,
give
it
the
fire
of
sublimation
,
and
it
will
elevate
it self
a
pure
earth
,
clear
and
Crystalline
fastened
in
the
Center
.
The
water
hath
great
proprieties
and
vertues
,
but
this
Earth
hath
yet
more
,
whereof
I
will
endeavour
to
speak
more
at
large
.
There
may
be
also
Salt
extracted
by
the
dissolutions
of
its
water
and
glasse
,
of
the
Earths
that
shall
remain
after
the
elevation
of
the
said
Virgin
Earth
.
For
every
private
thing
by
its
proper
humidity
doth
perform
nothing
but
vitrificatory
fusion
,
saith
Geber
.
And
there
are
here
three
:
two
volatiles
,
water
,
and
oil
,
and
the
third
fix'd
and
permanent
;
which
is
congealed
,
namely
Salt
:
which
beyond
all
other
moistures
expects
the
conflict
of
fire
,
saith
the
said
Geber
.
For
there
is
nothing
more
moist
,
and
more
unctuous
then
Salt
,
nor
that
better
endures
fire
:
Also
all
metals
are
nought
else
but
fusible
salts
;
whereunto
they
are
easily
resolved
:
common
Salt
melteth
also
,
after
it
hath
been
recalcined
,
and
dissolved
,
three
or
foure
times
,
whereof
wee
will
speake
more
plainly
in
its
place
.
I
have
here
a
little
extended
my self
upon
Soot
,
as
upon
a
Subject
,
where
rare
sec●ets
appear
remarkable
;
&
the
same
upon
charcole
,
made
of
stone
,
and
of
that
vitrification
of
sky
colour
,
that
remains
of
Iron
whereof
wee
see
great
heaps
in
furnaces
and
forges
,
and
being
so
dry
,
yet
there
may
be
water
,
and
oil
drawn
therefrom
:
wee
will
yet
say
the
same
concerning
Soot
:
Fire
burning
wood
,
or
other
adustible
matter
,
chaseth
away
the
waterish
humidity
,
therein
contained
,
and
feeds
it selfe
with
oil
,
or
aereall
substance
.
The
terrestriall
part
,
which
are
the
ashes
,
remaining
in
the
bottom
calcined
,
where
the
Salt
resides
,
which
thereby
being
separated
by
the
washings
,
and
dissolutions
of
the
water
,
the
remainder
is
nought
but
slime
,
which
is
drawn
away
by
frequent
ablutions
,
and
the
Sand
remains
at
the
last
proper
to
be
vitrified
;
observe
in
respect
of
one
of
the
excrements
of
fire
,
which
is
not
contented
therewith
,
but
by
its
impetuosity
,
and
heat
tending
naturally
upwards
,
carries
on
high
with
violence
a
part
of
the
subtiliated
substances
.
Let
us
adapt
this
to
the
Coupelles
.
Wee
see
that
part
of
the
lead
,
from
thence
goes
away
in
smoak
as
in
the
fire
,
whence
Soot
is
procreated
,
a
part
thereof
is
burned
,
namely
its
sulphurous
part
,
and
part
grows
tough
within
the
coupelles
almost
in
the
manner
of
Glasse
or
varnish
.
Of
the
two
first
volatils
,
there
is
no
account
to
be
made
thereof
,
for
they
goe
and
disperse
themselves
.
But
bray
the
Coupelles
where
this
vitrification
is
as
it
were
baked
,
wash
them
well
with
warm
water
,
to
depure
them
from
their
grosnesse
and
uncleannesse
,
then
put
them
into
a
descensory
with
a
strong
expression
of
a
bellows
fire
with
the
Salt
of
Tartar
and
Salnitre
,
and
there
will
fall
down
through
a
Metalline
:
which
being
recoupled
with
new
lead
you
will
find
more
fine
,
without
comparison
then
at
first
,
and
ever
from
that
time
forward
,
more
and
more
,
by
reiteration
as
abovesaid
.
So
that
hee
,
that
would
take
the
patience
to
boil
the
lead
on
a
regulated
and
continuall
fire
,
that
should
not
exceed
its
fusion
,
that
is
to
say
,
that
the
lead
should
therein
remain
alwayes
melted
and
no
more
,
putting
thereto
a
small
portion
of
quicksilver
or
sublimate
to
keepe
it
from
Calcination
,
and
to
reduce
it
to
powder
:
at
the
end
of
a
certain
time
,
you
shall
find
that
Lamwell
hath
not
spoken
frivolously
to
say
that
the
six
grain
is
contained
in
power
with
lead
,
(
that
is
to
say
)
gold
and
silver
,
would
multiply
and
increase
themselves
as
the
fruit
upon
a
tree
doth
.
But
to
return
to
these
oils
of
long
durance
,
whereof
he
might
make
a
large
volume
that
would
run
through
not
all
but
a
part
:
Let
him
draw
from
the
Tartar
of
wine
,
of
which
the
best
comes
from
Mompellier
,
even
that
which
adheres
unto
the
Tun.
One
which
is
very
important
,
Tartar
is
one
of
the
subjects
,
Coupta
ruer
.
pag.
87.
where
those
who
practise
in
the
fire
,
do
find
so
many
blows
to
cast
.
Take
of
this
Tartar
beaten
into
small
powder
and
put
it
in
a
leaded
earthen
pot
with
clear
fountain
water
,
upon
a
Trevet
or
furnace
,
making
it
boil
easily
and
scum
the
villanies
and
filthinesse
off
with
a
feather
:
the
silver
Crusts
that
shall
afterwatds
arise
,
gather
them
with
a
head
of
Glasse
,
where
these
grosse
moules
destang
,
of
mudd
,
so
long
till
they
rise
no
more
,
renewing
the
water
by
measure
when
it
comes
to
diminish
.
Turn
it
by
Inclination
,
and
put
a
part
,
that
which
rests
in
the
bottom
in
the
shape
of
Sand.
Put
again
the
Crusts
in
new
water
,
make
them
boil
gently
as
before
,
and
gather
together
the
Crusts
that
shall
rise
up
more
clear
and
lucent
then
the
first
,
separating
their
dregs
and
impurities
,
if
there
be
any
presented
,
and
reiterate
this
six
or
seven
times
,
till
your
Crusts
be
clear
and
shining
as
silver
or
pearls
.
Dry
them
in
the
Sun
,
or
before
the
fire
upon
a
linnen
,
and
put
them
in
a
cornue
with
an
open
breech
,
and
a
graduate
fire
reinforcing
it
by
smalls
:
and
through
the
beak
of
the
Cornue
,
there
will
issue
as
a
smal
rivolet
of
milk
,
that
will
resolve
into
oil
with
the
Recipient
.
Passe
it
once
again
,
or
twice
upon
Sand
,
or
salt
of
Tartar
:
which
is
done
by
calcining
of
Tartar
,
within
a
pot
of
Earth
of
Paris
,
not
leaded
in
a
fire
of
reverberation
,
or
in
Charcoles
:
afterwards
dissolve
it
,
with
hot
water
and
filter
,
and
congeal
it
,
and
there
will
remain
white
Salt
which
will
resolve
it self
into
a
liquor
called
the
oil
of
Tartar
;
or
after
it
is
well
calcined
let
it
resolve
to
it self
in
moisture
.
This
Liquor
is
of
great
efficacy
to
quench
and
root
out
all
sorts
of
wildfires
.
But
of
the
sands
that
remain
in
the
bottom
,
without
being
unwilling
to
rise
in
Crusts
:
there
will
be
extracted
another
more
exquisite
oil
and
lesse
adustible
.
Tartar
may
be
governed
after
another
fashion
.
Wee
insist
therein
in
this
respect
,
because
it
shews
to
have
I
know
not
what
agreement
with
Soot
:
for
as
Soot
is
an
excrement
of
fire
,
so
are
Tartar
and
lees
,
the
same
of
wine
,
that
have
great
affinity
with
fire
.
Take
then
of
Tartar
in
Powder
within
a
leaded
earthen
vessell
,
and
cast
hot
water
there
on
stirring
it
strongly
with
a
stick
;
and
letting
it
rest
a
little
,
put
out
the
water
;
with
that
which
it
hath
gotten
from
the
Tartar
:
which
is
after
the
form
of
slime
within
another
dish
:
and
put
new
luke
warm
water
upon
the
Tartar
:
reiterating
as
aforesaid
so
many
times
that
the
water
may
come
forth
neat
&
clear
;
which
will
be
perfected
at
the
fifth
or
sixth
time
.
And
in
the
bottom
there
will
remain
the
foresaid
sand
,
which
being
dryed
dis●olves
it self
within
the
distilled
vinegar
,
and
not
into
common
water
.
Aqua
vitae
likewise
dissolves
in
a
little
space
,
when
the
one
and
the
other
would
take
no
more
.
Wash
that
which
remaines
,
with
common
water
,
then
dry
it
slowly
,
and
having
put
it
into
a
Cornue
with
a
sufficient
good
expression
of
fire
graduating
it
by
small
pieces
,
there
will
be
extracted
an
odoriferous
oil
,
as
of
aspic
.
one
of
Raimond
Lullius
his
secrets
:
which
is
one
of
his
principall
keyes
,
and
entries
into
Metallick
dissolutions
.
Take
the
foresaid
evacuations
,
and
elevate
the
Crusts
as
aforesaid
.
There
are
too
many
things
to
speak
of
Tartar
,
and
that
which
wee
have
now
set
down
is
not
vulgar
,
but
the
rarest
of
our
experiments
;
Of
vinegar
,
after
that
the
clear
shall
bee
distilled
,
and
that
the
white
fumes
shall
begin
to
appear
,
which
is
his
adustible
oilynesse
,
put
the
dregs
that
shall
remain
(
for
you
must
have
a
great
quantity
)
in
a
cellar
or
other
fresh
place
,
and
in
five
or
six
dayes
there
will
be
procreated
small
Crystalline
little
stones
;
separate
them
from
their
residences
,
by
ablutions
of
common
water
,
and
dry
them
;
and
you
shall
draw
thereout
an
oil
of
no
small
importance
,
so
great
certainly
and
admirable
are
the
substances
,
which
the
art
of
Fire
extracts
from
Wine
.
The
most
part
of
the
oils
that
wee
have
touched
on
,
heretofore
,
being
adustible
,
are
by
consequent
of
a
strong
and
troublesome
odour
,
as
smelling
the
burnt
,
when
they
burn
,
you
must
therefore
set
them
in
the
Sun
certain
dayes
,
that
is
to
say
,
to
dry
them
in
the
Sun
,
and
in
the
Air
,
to
take
away
from
them
this
fiery
smell
:
for
recompence
we
will
here
treat
of
some
rare
ones
and
of
good
agreeable
odour
.
And
in
the
first
that
of
Been
,
which
prefumers
use
,
hath
neither
colour
,
odour
,
nor
savour
:
and
therefore
it
is
susceptible
of
all
those
which
you
shall
apply
thereunto
.
Being
repassed
upon
Sand
to
take
away
the
fatnesse
,
it
would
bee
of
long
durance
,
and
without
an
ill
sent
,
but
it
is
too
dear
.
As
for
oils
of
Olive
,
rapes
or
long
turneps
,
chenevy
,
sesamum
,
but
is
rare
in
these
quarters
:
and
other
the
like
which
are
drawn
by
the
press
,
by
means
of
the
heat
of
fire
:
what
repasses
soever
there
may
bee
,
yet
they
never
desist
to
be
of
a
good
odour
,
but
so
much
lesse
,
according
as
they
shall
bee
depured
and
by
the
same
means
of
longer
durance
:
Oils
of
Sage
,
Thyme
,
Pepper
and
other
the
like
,
drawn
by
an
instrument
proper
thereunto
,
such
artifices
,
are
so
divulged
even
unto
Chamber
maids
,
that
I
should
bee
ashamed
to
speak
of
:
That
of
Benzoine
is
more
rare
,
and
lesse
known
,
and
more
laborious
to
make
.
Take
Benzoin
throughly
beaten
to
grosse
powder
,
and
put
it
into
a
Cornue
with
fine
Aqua
vitae
,
which
swimmeth
there
over
three
or
four
fingers
,
and
leave
them
so
for
two
or
three
daies
upon
a
moderate
fire
of
ashes
,
that
the
Aqua
vitae
may
not
distill
,
removing
them
every
houre
;
this
done
,
accommodate
the
Cornue
upon
the
furnace
with
an
earthen
vessell
full
of
Sand.
Distill
the
Aqua
vitae
,
with
a
gentle
fire
,
afterwards
increasing
it
by
degrees
,
there
will
appear
infinite
little
aiguilles
and
filaments
,
such
as
in
the
dissolutions
of
lead
and
quicksilver
.
The
which
sheweth
sufficiently
that
Benzoin
participates
thereof
:
It
whitens
Copper
,
quickens
Gold
,
and
put
in
decoction
of
gaya●
,
Pater
Nosters
of
sents
,
of
such
a
colour
as
you
will
●lease
to
give
it
:
withdraw
your
Aqua
vitae
by
a
bath
,
and
in
the
bottome
there
will
remain
a
yellow
Tincture
of
a
good
sent
likewise
,
which
hath
great
proprieties
and
vertues
.
The
black
oil
is
,
a
soveraign
balm
against
all
hurts
:
and
of
the
remaining
earths
a
Salt
of
great
efficacy
.
Thus
you
have
of
Benzoin
five
or
six
substances
,
a
white
Gomme
,
with
its
yellow
Tincture
,
the
two
oils
and
Salt
.
Aqua
vitae
which
is
its
principall
manifestation
,
and
without
which
nothing
would
bee
done
therein
,
there
is
also
Storax
,
Calamint
,
Ladanum
,
Myrrh
,
and
the
like
Gums
,
out
of
which
oil
is
extracted
by
the
means
of
the
carriage
of
Aqua
vitae
,
and
therein
you
must
proceed
as
in
Benzoin
:
But
ther●
are
not
so
many
things
to
mingle
together
:
Out
of
Myrrh
there
is
likewise
extracted
a
liquor
,
very
proper
to
take
away
all
spots
and
marks
remaining
of
scabs
,
or
pox
and
other
like
accidents
.
Take
hard
Egs
,
and
cleave
them
in
the
middle
,
take
away
the
yellow
,
then
fill
the
hollows
with
grains
of
Myrrh
,
and
cover
them
again
with
the
other
half
:
Leave
them
three
or
four
dayes
in
the
clear
and
in
the
air
,
where
the
Sun
comes
not
:
and
they
will
resolve
themselves
into
a
liquor
like
unto
hony
,
or
thick
dew
,
frankincense
likewise
doth
the
same
.
Out
of
Sulphure
also
there
may
bee
drawn
an
adustible
oil
by
opening
it
,
with
Aqua
vitae
,
and
also
by
other
wayes
.
For
Sulphur
hath
in
it
two
substances
,
the
one
inflammative
,
the
other
not
,
but
aluminous
and
vitriolique
:
whence
proceeds
this
liquor
which
is
called
oil
of
Sulphur
:
which
hath
yet
greater
properties
and
vertues
then
the
oil
of
vitriol
,
which
is
more
caustick
and
burning
:
as
well
against
evill
inward
affections
,
as
in
Cankers
and
ulcers
of
the
mouth
,
tooth
ach
,
cankers
,
and
other
the
like
,
where
it
works
more
moderately
.
Take
then
first
a
match
of
Cotten
yarn
of
the
bignesse
of
your
little
finger
and
two
els
long
,
which
you
shall
besmear
with
molten
wax
and
with
Turpentine
,
as
to
make
waxe
Lights
.
Take
on
the
other
side
a
pot
of
Paris
earth
leaded
,
wherein
you
shall
put
a
bed
of
sulphur
enough
grossely
beaten
,
and
thereupon
lay
a
round
of
your
foresaid
matches
,
untill
the
pot
be
full
▪
on
the
top
whereof
,
you
shall
leave
a
little
end
of
your
Ma●ch
to
light
it
:
(
fine
musket
match
is
very
good
also
)
.
Put
your
pot
under
a
chimney
and
hang
thereupon
an
Alembic
Cap
,
whose
mouth
should
relate
●o
that
of
the
pot
.
But
you
must
first
besmear
and
crust
over
the
clay
to
the
thicknesse
of
a
thumb
:
you
must
not
join
it
just
to
the
pot
,
but
that
there
may
be
an
inch
opening
betwixt
them
.
Light
the
Match
,
and
make
the
Sulphur
burn
,
which
will
cast
from
it
a
small
white
fume
,
which
will
adhere
within
the
Cap
and
from
thence
it
will
resolve
into
a
liquor
of
peach
color
,
that
will
fall
into
the
Recipient
,
when
you
have
to
such
an
end
,
applyed
it
to
the
beak
of
the
Cap
:
But
this
will
do
better
in
soft
weather
with
south
winds
and
d'aval
,
and
not
in
dry
weather
.
Wee
have
long
insisted
on
these
oils
,
as
well
for
that
they
are
produced
for
the
most
part
out
of
the
action
of
fire
,
of
which
there
is
here
a
question
as
for
that
nothing
is
nearer
of
kin
to
fire
,
then
fatty
oils
,
unctuosities
,
pitch
rozin
,
and
black
Turpentines
,
Gums
,
and
other
like
Inflammative
substances
,
that
are
the
true
food
,
and
nourishment
thereof
:
And
for
that
we
are
so
far
enbarked
therein
,
there
will
be
no
hurt
,
here
in
one
train
to
prosecute
something
of
the
Artifices
which
are
commonly
called
Grecian
fires
,
whereof
there
are
many
sorts
,
that
cannot
bee
quenched
with
water
.
The
foundation
of
them
are
Sulphur
and
Bitumen
,
black
pitch
,
and
rosin
,
Turpentine
,
Colophone
,
Sarcocoll
,
oils
of
Lin
,
petroll
,
and
Laurell
,
Salt-Peter
,
Camphere
,
Tallow
,
Grease
and
other
unctuosities
facil
to
conceive
flame
:
Of
these
Greek
fires
Plutarch
spe●keth
in
his
Treatise
of
not
lending
upon
usury
:
&
more
lately
by
Zonaras
,
in
his
3.
Tome
in
the
life
of
Constantine
the
P●gonate
where
it
is
said
that
in
the
year
of
our
Lord
678.
the
Saracens
being
come
to
besige
Constantinople
,
an
Ingenier
by
name
Callini●us
brought
an
Artifice
of
certain
fire
,
by
means
whereof
the
Saracens
Fleet
was
d●feated
:
But
Gunpowder
,
and
the
artifices
that
may
bee
made
thereby
,
hath
slubbered
them
all
;
whence
consisteth
the
most
part
of
our
artificiall
fires
,
pots
,
and
fire
pikes
,
circles
,
granadoes
,
saucig●s
,
petards
,
fuses
,
and
infinite
other
the
like
,
which
we
pretend
not
here
to
specifie
in
particular
.
Take
then
a
pound
of
Salt-Peter
,
8.
ounces
of
Sulphur
,
6.
ounces
of
Gunpowder
,
incorporate
them
together
for
Granadoes
,
and
fire-pots
,
which
make
great
noise
in
the
breaking
.
But
to
tye
fire
to
wood
,
and
other
inflammative
matters
,
mingle
a
pound
of
pitch
,
rosin
,
a
quartern
of
black
pitch
,
3.
ounces
of
Colophon
,
and
5.
of
Sulphur
,
bruise
the
Gums
,
and
cast
into
the
melted
Sulphurs
,
when
it
is
cold
beat
them
again
,
and
moisten
them
with
oil
of
Bayes
,
or
linnen
.
There
is
another
composition
much
more
violent
,
but
more
dangerous
.
Melt
a
pound
of
Sulphur
within
a
leaded
earthen
pot
,
and
put
therein
by
little
and
little
,
but
discreetly
,
a
quartern
of
powder
grosse
grained
,
with
as
much
salt
Peter
,
stirring
them
often
with
a
rod
of
Iron
.
Take
them
off
the
fire
and
let
them
dry
.
This
mingled
with
the
aforesaid
Artifices
wil
work
wondrous
effects
.
Some
mingle
also
a
little
beaten
glasse
,
which
coming
to
be
warmed
,
rewarms
consequently
the
matter
,
when
it
comes
to
flame
:
whose
heat
makes
it
stronger
,
and
of
longer
durance
.
Camphere
serves
to
make
it
burn
in
the
water
,
as
likewise
all
other
greases
do
,
and
above
all
oil
of
brimstone
,
drawn
by
a
bath
,
then
which
there
is
nothing
more
subtible
or
inflameable
.
But
it
would
bee
too
tedious
to
penetrate
into
the
ruins
of
mankind
,
of
which
there
would
bee
no
end
,
if
a
man
should
●unne
through
them
all
.
Therefore
let
us
return
to
our
left
purpose
,
of
two
fires
.
That
above
,
designed
by
Pallas
and
Minerva
,
and
that
below
by
Vesta
.
Which
although
they
be
so
far
distant
,
yet
fail
not
to
have
such
an
affinity
together
,
that
they
easily
transmute
one
into
the
other
:
for
the
Sun
beams
are
illightned
by
fire
,
by
reason
of
a
violl
filled
with
water
,
as
Plutarch
relate
in
the
life
of
Numa
.
Where
from
a
burning
looking
glasse
,
of
which
I
remember
that
I
saw
one
so
puissant
,
in
the
States
of
Orleans
,
that
in
lesse
then
nothing
,
and
yet
in
the
moneth
of
Ianuary
,
●t
set
a
fire
the
staffe
of
a
torch
,
and
the
fire
contrariwise
by
many
conveyances
and
contrivings
from
the
top
to
the
bottom
,
and
through
the
sides
in
many
circular
revolutions
,
as
in
those
of
a
Labyrinth
,
and
in
furnaces
which
they
call
a
Tower
,
its
heat
comes
to
be
so
moderated
,
that
it
passeth
into
a
naturall
heat
,
vivifying
,
and
nourishing
in
stead
of
burning
,
baking
or
consuming
:
And
with
such
a
fire
I
can
say
that
there
were
hatched
at
Rome
,
at
one
time
more
then
100.
or
120.
Chickens
,
the
Egs
being
therein
couved
and
setled
as
under
a
Hen.
The
Persians
and
Vestalls
fire
at
Rome
reverenced
as
well
by
the
one
,
as
by
the
other
,
as
very
holy
,
was
very
carefully
entertained
.
Touching
the
Persian
,
Strabo
in
his
15.
Book
writeth
that
the
Magi
had
a
custome
to
conserve
it
under
ashes
,
before
which
they
went
every
day
to
make
their
prayers
and
devotions
,
which
is
not
without
some
mystery
.
The
ashes
denoting
the
sensible
world
and
the
body
of
man
which
it
represents
:
being
nothing
else
but
ashes
:
and
the
fire
therein
inclosed
and
covered
,
the
sparkle
of
life
,
wherewith
it
is
animated
and
vivified
.
These
ashes
furthermore
,
must
be
of
some
gummy
trees
,
Adde
that
new
fire
was
made
in
the
secret
house
and
the
renewed
fire
took
force
.
Which
Macrobius
also
toucheth
in
his
second
of
Saturnals
,
12.
chap.
The
first
day
of
March
the
Vestals
lighted
a
new
fire
on
the
Altar
of
the
Goddesse
;
that
by
the
renewing
of
the
year
,
they
should
renew
in
themselves
their
care
of
keeping
it
from
going
out
.
Saint
Augustine
in
his
third
Book
of
the
City
of
God
,
18
ch.
In
what
reputation
(
saith
he
)
this
sacred
fire
was
at
Rome
,
men
may
know
by
this
,
that
when
the
City
was
a
fire
,
the
grand
Pontifex
Metellus
,
for
fear
that
this
strange
fire
should
not
mingle
with
the
other
,
put
himselfe
in
danger
to
be
consumed
by
the
flames
,
to
make
it
retire
.
So
that
there
is
nothing
more
conformable
to
the
tenth
of
Leviticus
.
That
if
these
poor
blind
people
,
which
took
the
Symbols
and
Mysteries
of
Religion
but
superficially
,
and
from
the
bark
,
as
do
also
the
Jewes
,
from
whom
they
borrowed
all
their
important
Traditions
,
had
known
that
which
was
covered
and
prefigured
thereunder
,
what
accompt
is
there
to
beleeve
that
they
made
thereof
?
Some
do
alledge
that
this
sacred
fire
of
the
Vestals
,
was
illuminated
by
means
of
fusil
,
bruising
two
pieces
of
wood
one
against
another
,
or
in
piercing
them
with
a
borrier
as
Festus
would
have
it
,
and
Simplicius
upon
the
third
Book
of
Heaven
,
according
to
Aristotle
.
Plinie
in
the
16.
Book
,
4.
chap.
Men
rub
two
woods
one
against
another
,
from
whence
fire
is
forced
;
which
is
received
in
by
a
bait
made
of
dryed
leaves
and
put
in
powder
,
or
in
the
match
of
the
touchwood
of
a
tree
.
But
there
is
nothing
,
which
doth
better
conduce
thereunto
,
then
Ivy
beaten
or
bruised
with
Laurell
;
the
same
is
of
late
more
practised
by
the
Savages
of
the
West
Indies
,
as
Gonzale
d'Ovidiedo
in
his
natural
History
of
those
quarters
,
lib.
6.
cap.
5.
binding
(
saith
he
)
two
dry
sticks
hard
one
against
another
,
and
putting
betwixt
their
juncture
the
point
of
a
rod
well
rounded
,
which
they
rub
thick
and
thin
betwixt
the
hands
,
so
long
till
the
fire
by
rubbing
,
and
the
rarefaction
of
the
air
that
followes
them
may
lighten
them
.
Of
this
new
relightning
,
to
shew
us
,
that
we
must
renew
and
be
borne
again
to
a
better
and
more
praisable
life
,
not
farre
different
from
the
Ceremonies
of
the
Christian
Church
,
when
on
the
Eves
of
Easter
,
and
Whitsontide
,
at
the
Benediction
of
Springs
and
Fountains
,
they
make
a
new
great
wax
Taper
,
wherewith
all
the
other
luminaries
are
set
on
fire
.
Touching
Moses
fire
,
it
was
first
sent
from
Heaven
,
and
las●ed
to
the
construction
of
Solomons
Temple
,
which
was
again
renewed
from
Heaven
;
and
maintained
to
King
Mamasses
his
time
,
when
the
Jewes
were
carryed
captives
into
Babylon
,
which
the
Levites
kept
in
the
bottome
of
a
Well
,
where
it
was
found
again
at
their
return
70
years
after
,
in
the
form
of
a
gluish
and
white
water
,
as
hath
been
said
heretofore
.
Pausanias
to
the
Corinthians
,
sets
down
,
that
in
the
dayes
of
Antigonus
son
of
D●metrius
,
there
appeared
a
fountain
of
warm
water
near
to
the
City
of
Mathana
,
but
from
the
beginning
it
appeared
not
in
water
,
but
in
great
flames
of
Fire
which
were
resolved
into
hot
and
salt
water
.
Saint
Ambrose
yet
discoursing
upon
this
water
of
the
Levites
,
in
the
third
of
his
offices
,
sets
down
,
that
this
doth
sufficiently
demonstrate
,
that
this
was
a
perpetual
fire
which
could
not
be
taken
from
another
place
,
to
shew
that
they
must
not
acknowledge
any
other
God
,
or
other
religion
,
and
ceremonies
then
those
that
were
established
by
the
inspiration
of
the
holy
Spirit
designed
by
fire
;
for
we
may
see
what
the
children
of
Aaron
,
Nadab
and
Abihu
,
found
in
the
10
of
Leviticus
,
being
willing
to
take
upon
them
to
offer
strange
fire
unto
God
.
Then
all
false
doctrine
,
idolatry
,
heresie
,
and
impiety
,
may
be
called
strange
fire
,
that
devours
the
soul
as
a
feaver
doth
the
body
,
with
the
life
that
maintains
it
;
there
where
this
true
fire
sent
from
Heaven
,
is
that
of
the
holy
Spirit
,
which
salteth
our
hearts
and
consciences
,
that
is
to
say
,
preserves
them
from
corruption
,
according
whereunto
the
Prophet
Jeremie
spake
in
his
20.
chapter
when
he
had
received
it
.
Then
it
was
made
as
a
burning
fire
in
my
heart
,
and
shut
up
in
my
bones
,
and
I
was
weary
in
forbearing
and
could
not
stay
.
That
the
Holy
Spirit
should
not
be
only
light
,
but
very
fire
,
Esay
doth
manifest
chap.
10.17
.
And
the
light
of
Israel
shall
be
for
a
fire
,
and
his
holy
one
for
a
flame
.
For
even
so
as
the
burnings
,
which
are
a
potentiall
fire
,
composed
of
igneal
and
burning
sa●ts
,
work
not
upon
a
dead
part
,
insensible
,
and
deprived
of
Natures
heat
;
so
the
holy
Spirit
doth
not
exercise
its
actions
upon
cold
languishing
hearts
,
that
make
no
account
of
its
ticklings
,
and
invitations
,
but
shew
themselves
contumacious
and
refractary
;
just
so
as
the
heat
of
the
Sun
,
and
of
the
fire
,
but
more
and
more
hardens
earth
,
and
clay
,
in
stead
of
softning
it
,
and
melts
it
as
they
do
wax
,
butter
,
and
grease
.
For
the
acts
of
Actives
are
in
the
disposition
of
the
Patient
,
where
we
see
fire
does
divers
effects
in
disagreeable
subjects
,
but
not
wholly
contrary
,
and
directly
opposite
;
as
when
it
blacks
a
coal
,
and
white
chalk
where
its
vertue
is
imprinted
,
but
all
to
the
contrary
;
for
fire
by
custome
is
extinguished
by
water
,
it
is
it
,
that
in
this
respect
inflames
and
renewes
that
which
was
imprinted
and
hidden
in
the
chalk
:
whence
a
fair
meditation
is
presented
;
that
as
fire
is
the
symboll
of
life
;
water
(
that
is
its
contrary
)
and
extinguisheth
it
,
must
be
of
consequence
the
symboll
of
death
;
water
naturally
tending
downwards
,
and
fire
upwards
,
wherein
consisteth
life
.
Strabo
to
this
purpose
in
his
15.
Book
,
speaking
of
the
Brachmans
,
sets
down
,
that
which
we
call
death
,
to
be
renewing
of
life
,
and
that
this
temporall
is
but
a
conception
as
it
were
,
and
a
carriage
which
comes
about
the
end
of
its
term
,
to
bring
forth
to
death
,
to
passe
from
thence
to
eternall
life
.
Which
Seneca
imitates
in
the
103
Epistle
,
The
day
that
we
fear
so
much
,
as
the
last
of
our
life
,
is
a
renascence
of
an
eternall
day
;
let
us
then
chearfully
leave
behind
that
which
serves
for
nothing
but
a
tedious
charge
.
Why
do
we
so
much
turn
our
backs
,
as
if
we
had
not
been
before
this
first
frail
body
,
in
which
we
remain
included
and
hid
?
we
struggle
and
temporize
therein
,
to
the
best
of
our
power
,
and
not
without
cause
,
for
we
have
been
forced
out
by
a
endeavour
of
our
mother
in
bearing
us
;
and
we
weep
and
lament
when
we
arrive
to
this
,
which
we
think
to
be
the
last
day
,
but
to
complaine
,
cry
,
and
weep
,
are
they
not
marks
and
tokens
of
one
that
is
to
be
borne
?
And
a
little
more
Christian-like
,
although
a
little
before
;
I
will
lay
down
this
body
where
I
have
found
it
,
and
clothed
it
,
and
will
render
my self
above
to
the
immortall
Gods
,
although
I
am
not
without
them
at
this
present
,
but
whilest
I
am
detained
here
within
this
grievous
masse
of
earth
,
in
the
low
abode
of
mortality
,
my
sensuality
will
fight
and
combat
against
this
other
better
and
longer
life
.
Now
as
we
have
been
for
nine
or
ten
months
,
shut
up
within
our
mothers
belly
,
not
to
prepare
therein
for
it selfe
,
but
at
last
,
to
come
to
this
place
,
whither
we
ought
to
be
sent
,
when
we
should
be
perfectly
accomplished
and
made
fit
to
breath
,
and
remain
openly
out
of
this
closet
,
where
we
were
formed
.
In
like
manner
during
the
space
that
we
have
run
through
from
our
infancy
to
old
age
,
we
dye
to
go
whither
another
originall
attends
us
,
and
a
new
state
of
things
.
All
this
doth
in
nothing
derogate
from
the
Traditions
of
our
Church
,
who
celebrated
for
the
nativity
of
Martyrs
the
day
of
their
death
and
martyrdom
.
To
conclude
then
,
that
which
was
heretofore
said
of
fire
,
and
of
the
four
worlds
;
that
of
the
Int●lligible
is
all
lumin●us
;
of
the
Celestiall
,
shining
,
and
hot
,
by
reason
of
its
motion
;
of
the
Elementary
here
below
,
shining
,
hot
,
and
burning
;
and
of
Hell
nothing
but
burning
.
So
these
three
proprieties
of
fire
,
to
light
,
to
warm
,
and
to
burn
,
though
the
effects
be
divers
and
strange
,
and
the
operations
almost
infinite
,
only
of
the
elementary
to
begin
with
that
which
is
nearest
to
our
senses
.
Rabbi
Elchana
greatly
honoured
amongst
the
Hebrewes
,
sets
forth
,
that
out
of
the
10.
fingers
of
the
hand
,
being
addressed
and
conducted
,
by
the
understanding
,
may
proceed
more
different
sorts
of
works
then
there
are
stars
in
Heaven
;
the
most
part
whereof
come
from
the
action
of
fire
,
on
which
almost
all
labouring
instruments
do
depend
.
Fire
principally
served
the
first
men
,
who
had
nothing
but
it
for
all
working
instruments
.
In
regard
of
its
motion
,
we
may
sufficiently
see
,
that
there
is
nothing
more
glistring
and
moving
then
the
fire
,
which
is
the
very
cause
of
all
motion
.
Take
away
heat
,
there
will
be
no
motion
,
saith
the
Chymicall
Philosopher
Alphidius
,
and
this
motion
is
accompa●ied
with
depu●ation
,
for
fire
will
have
none
but
pure
things
,
according
to
Raymond
Lullius
.
For
it
is
not
only
the
pure
substance
of
all
others
,
but
it
purgeth
,
mundifieth
,
and
cleanseth
all
that
,
upon
which
it
can
have
Action
,
of
that
which
therein
may
be
corruptible
.
The
Lord
will
wash
away
the
filth
of
the
children
of
Israel
,
by
the
spirit
of
burning
,
Esay
.
4.4
.
wherefore
the
Greeks
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Purging
.
So
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
purifying
,
was
not
made
but
by
fire
,
as
the
solemn
annuall
feast
of
Candlemasse
witnesseth
.
And
in
all
the
Eastern
Churches
,
when
they
would
say
the
Evangel
they
burn
great
Tapers
,
as
we
do
upon
the
day
of
Purification
,
and
that
for
token
of
joy
and
rejoicing
,
whereof
fire
is
a
symbole
;
and
according
to
that
,
we
make
two
fires
upon
the
feast
of
Saint
John
Baptist
,
conformable
to
that
,
in
the
first
of
Luk.
14.
Many
shall
rejoyce
at
his
birth
;
and
fires
of
joy
,
in
some
happy
successes
of
victories
,
at
the
birth
of
Kings
children
,
and
the
like
occasions
of
alacrity
.
We
have
alledged
heretofore
,
out
of
the
31.
of
Numbers
23
that
which
is
said
of
fire
and
water
,
the
two
purifying
Elements
,
whereby
in
our
baptisms
we
are
accustomed
to
put
a
little
piece
of
wax
light
or
match
,
which
they
make
the
Creature
to
hold
when
they
hold
it
over
the
font
,
the
Church
being
thereby
regulated
by
the
pillar
of
fire
which
garded
the
Israelites
,
and
the
cloud
(
baptismall
water
)
by
day
,
whereunto
sutes
that
of
Saint
John
,
in
the
3.
of
Matthew
,
That
in
respect
of
himselfe
he
baptized
with
Water
unto
repentance
,
but
he
that
commeth
after
,
shall
baptize
you
with
the
Holy
Ghost
,
and
with
Fire
,
to
the
remission
of
sinnes
;
for
fire
is
a
mark
of
the
Holy
Spirit
,
by
which
grace
is
conferred
,
and
descended
upon
the
Apostles
on
the
day
of
Pentecost
,
in
the
form
of
fiery
tongues
,
Act.
2.3
.
The
Stoicks
,
although
too
superstitious
therein
,
made
great
account
of
this
Element
,
which
they
said
,
was
I
know
not
what
living
thing
,
the
most
wise
Fabricator
of
the
whole
universe
,
and
of
all
that
which
is
contained
therein
;
to
which
purpose
,
as
I
alledged
before
out
of
the
7.
of
Wisdome
24.
that
Wisdome
the
Artist
of
all
things
taught
me
,
that
it
is
more
moving
then
motion
,
for
she
passeth
through
all
things
by
her
purenesse
.
Wherein
two
properties
of
fire
are
attributed
to
Wisdome
,
Motion
,
and
Purity
:
And
in
summe
esteemed
it
to
be
a
God
,
according
to
which
Saint
Augustine
in
his
8.
Book
of
the
City
of
God
,
5.
chapter
sets
down
Zohar
according
to
his
high
elevated
contemplations
alledging
upon
Exodus
this
passage
of
the
7.
of
Daniel
9.
The
Throne
of
the
ancient
of
dayes
,
was
flames
of
fire
,
and
a
River
of
fire
running
lightly
issued
from
his
face
,
his
vestment
white
as
snow
;
saith
,
that
within
this
shining
river
of
fire
,
were
washed
the
vestments
of
the
souls
that
mounted
on
high
,
and
repurged
themselves
there
from
the
old
scum
of
the
Serpent
without
consuming
it selfe
,
which
did
but
clear
it self
from
the
old
filth
that
it
had
the●e
gathered
.
And
this
is
very
properly
said
because
we
see
by
experience
,
that
greases
are
not
cleansed
,
but
by
other
grease
,
which
carries
one
the
other
,
as
doth
Soap
and
Lees
,
which
consists
all
of
grosse
and
unctuous
salts
;
for
if
those
were
not
,
they
would
not
bite
upon
unctuosity
and
fatnesse
;
witnesse
simple
water
,
which
doth
nothing
,
by
reason
of
the
contrarieties
of
their
natures
,
which
do
not
suffer
them
to
be
able
to
joine
and
unite
.
And
where
there
is
no
mixtion
,
there
is
also
no
alteration
,
because
that
which
doth
not
enter
,
doth
not
change
(
saith
Gebe●
:
)
So
that
Salts
being
in
the
nature
of
Fires
,
have
from
them
their
proprieties
and
effects
,
that
is
to
say
,
to
purifie
and
cleanse
all
ordures
and
uncleanness
.
For
as
Salt
(
the
same
Zohar
pursues
it
)
hinders
putrefaction
,
to
which
every
corruptible
thing
is
subject
;
so
the
Fire
of
Gods
love
,
and
of
Gods
knowledge
,
which
is
illightned
in
the
soul
,
repurging
it
from
all
corporall
coinquinations
,
causeth
,
that
after
it
hath
been
duly
purged
and
cleansed
,
it
remaines
for
ever
in
its
purity
,
for
as
much
as
fire
devours
and
consumes
the
filthy
scumme
thereunto
fastned
,
cloathing
it selfe
with
a
new
and
pure
fire
,
which
it
could
not
otherwise
do
.
For
if
it
were
not
so
assisted
with
this
pure
fire
,
the
Cherubin
which
is
committed
to
the
keeping
of
the
Gate
of
the
City
of
Delices
,
with
a
fiery
sword
,
to
forbid
the
approach
to
the
tree
of
Life
,
would
not
permit
it
to
enter
therein
;
from
whence
the
curiosity
of
tasting
of
the
knowledg
of
good
and
evill
excluded
our
forefathers
,
and
us
with
them
hereditarily
.
Hitherto
Zohar
,
then
which
nothing
could
seem
more
conformable
,
nor
which
carryed
it selfe
better
to
our
subject
.
Every
man
shall
be
salted
with
Fire
,
and
every
Sacrifice
with
Salt
.
For
to
salt
,
in
this
regard
,
to
cleanse
,
and
purifie
,
are
but
one
thing
,
as
also
to
salt
,
and
to
burn
,
because
of
their
consemblable
effects
.
Burne
my
reines
and
my
heart
;
where
burning
,
is
put
for
repurging
and
cleansing
,
according
to
the
Hebrew
,
and
the
Chaldee
;
and
in
the
13
of
Zachary
9.
I
will
burn
them
,
as
silver
is
burned
.
To
which
sutes
also
that
which
the
Apostle
writ
in
the
1
Cor.
3.12
.
If
any
man
build
upon
this
foundation
,
gold
,
silver
,
pretious
stones
,
or
wood
,
hay
,
stubble
;
Every
mans
work
shall
be
made
manifest
,
for
the
day
shall
declare
it
,
because
it
shall
be
revealed
by
fire
,
and
the
fire
shall
try
every
mans
work
of
what
sort
it
is
.
If
any
mans
work
abide
,
which
he
hath
built
thereupon
,
he
shall
receive
a
reward
.
If
any
mans
work
shall
be
burnt
,
he
shall
suffer
losse
,
but
he
himself
shall
be
saved
,
yet
so
,
as
by
fire
.
Saint
Augustine
,
citing
this
place
throughout
the
whole
scope
of
his
works
interpreteth
it
in
the
21.
of
the
City
of
God
,
26.
chap.
for
the
vanities
which
men
have
too
narrowly
embraced
in
this
age
,
which
we
shall
not
enjoy
in
another
,
but
they
must
be
abolished
and
defaced
by
the
repurgation
of
fire
;
for
that
which
he
had
not
without
provoking
love
,
he
shall
not
lose
without
burning
grief
.
And
at
length
shall
be
saved
as
by
fire
,
because
nothing
shall
be
able
to
remove
it
from
this
foundation
upon
which
it
shall
be
built
.
S.
Ambrose
to
the
same
purpose
,
in
his
third
Sermon
upon
the
118.
Psal.
As
good
gold
,
even
the
very
Church
when
it
is
burnt
,
receives
not
detriment
,
but
its
lustre
and
resplendency
encrease
more
and
more
.
The
Persians
esteemed
that
when
they
voluntarily
burned
themselves
,
the
soul
remained
thereby
repurged
from
all
iniquities
&
misdoings
,
which
consumed
by
the
flames
as
touching
the
body
,
which
had
power
to
move
the
Indian
Calanus
and
some
others
to
come
from
thence
,
(
for
God
would
not
that
we
should
advance
our
dayes
by
one
moment
)
who
,
at
the
time
they
receive
him
,
he
washeth
us
,
and
cleanseth
us
from
all
preceding
faults
.
Whereby
some
abusing
themselves
thereby
,
attended
to
receive
it
as
slowly
as
they
could
;
and
others
baptized
themselves
for
those
which
were
already
deceased
.
In
Aethiopia
one
who
had
conspired
against
the
proper
person
of
their
Neguz
,
or
Emperour
,
by
baptizing
himself
thereupon
,
before
he
was
imprisoned
,
remained
quit
.
So
the
proprieties
of
fire
,
are
in
the
first
place
to
shine
and
lighten
,
and
that
is
,
by
it
,
common
to
the
Sunne
,
but
it
is
thereby
much
surmounted
.
And
afterwards
to
warm
,
digest
and
bake
,
which
this
luminary
doth
also
primitively
,
as
we
may
see
in
that
the
Earth
produceth
,
but
for
that
the
naturall
heat
doth
not
bring
them
wholly
for
our
use
,
to
the
last
and
perfect
degree
of
maturity
,
fire
for
the
most
part
supplyes
its
wants
,
and
defaults
;
for
the
regard
of
the
concocting
of
what
we
eat
,
for
we
hardly
thereby
make
our
profit
being
raw
,
there
where
it
is
baked
in
the
fire
,
it
becomes
of
more
facil
digestion
,
and
lesse
corruptible
,
as
having
lesse
of
crudities
;
afterwards
the
fire
separates
strange
things
,
and
not
alike
,
and
after
,
having
taken
away
the
corrupting
superfluities
,
namely
the
waterish
humidity
,
which
it
d●iveth
out
,
and
the
oily
unctuosity
,
which
it
burns
and
consumes
with
the
terrestrieties
that
remain
,
at
last
it
doth
gather
together
in
a
new
composure
,
the
pure
homogenealities
;
which
composure
,
then
consisteth
of
soul
,
body
,
and
spirit
,
from
now
forwards
inseparable
,
and
incorruptible
,
which
relates
to
the
three
worlds
,
the
soul
to
the
intelligible
,
the
spirit
to
the
celestiall
,
and
the
body
to
the
elementary
;
but
this
is
not
a
reasonable
soul
,
or
sensitive
,
nor
a
vitall
spirit
,
such
as
is
in
animals
;
but
substances
equipollent
unto
them
:
which
may
be
seen
in
glass
,
which
is
an
image
of
the
Philosophicall
Stone
.
Whereupon
Raymond
Lullius
enquiring
of
the
confection
of
the
said
Stone
,
and
how
men
may
attain
thereunto
,
made
answer
,
hee
that
knoweth
to
make
glasse
,
because
their
manner
of
proceeding
are
alike
;
and
such
ought
that
pretious
substance
to
be
,
which
Hermolaus
Barbarus
in
his
Annotations
upon
Plinie
,
and
Appian
,
in
his
disquisition
of
antiquities
,
alledgeth
to
have
been
found
in
an
old
Sepulchre
,
in
the
Territory
of
Padua
,
not
above
a
hundred
years
since
,
having
this
Distique
with
two
others
.
For
he
shut
in
with
great
labour
,
the
digested
Elements
under
this
small
vessel
;
greatest
Olybius
.
The
Roman
Morienes
to
Calid
King
of
Aegypt
on
his
Treatise
of
Metallick
transmutation
.
Whosoever
shall
know
well
how
to
neatify
,
and
whiten
the
soul
,
and
make
it
mount
on
high
,
and
can
well
preserve
its
body
,
and
take
therefrom
all
obscurity
and
blacknesse
,
with
the
evill
smell
,
she
may
then
replace
it
in
its
body
and
in
the
hour
of
their
rejunction
great
marvels
will
appear
:
yet
Rhases
in
his
Epistle
.
So
every
soul
doth
reconjoin
to
its
first
body
:
which
in
any
other
manner
cannot
be
reunited
to
another
,
and
from
thence
forwards
shall
never
separate
;
for
then
the
body
shall
be
glorified
,
and
reduced
to
incorruption
,
and
to
a
subtilty
and
brightnesse
unspeakable
.
So
that
it
will
penetrate
all
solid
things
whatsoever
they
be
;
bccause
its
nature
shall
be
such
,
as
of
a
Spirit
:
that
which
he
borrowed
out
of
Hermes
,
it
shall
penetrate
every
subtill
thing
.
An
admirable
thing
that
these
Chymicall
Philosophers
under
the
vaile
and
curtain
of
this
Art
,
treating
wholly
about
things
so
materiall
as
are
metals
,
and
that
which
depends
thereon
,
with
their
transmutations
by
fire
,
have
comprized
the
most
high
secrets
of
Intelligibles
and
even
of
the
resurrection
,
whereunto
it
seems
this
would
seem
to
strike
,
wherein
bodyes
shall
be
glorified
and
reduced
as
into
a
spirituall
Nature
,
against
which
no
spirituall
obstacle
can
contradict
,
nor
hinder
its
actions
;
from
this
the
Apostle
in
the
15.
of
the
1.
to
the
Corinthians
doth
not
much
vary
,
It
is
sown
a
naturall
body
,
it
is
raised
a
spirituall
body
.
There
is
a
naturall
body
,
and
there
is
a
spirituall
body
:
howbeit
,
that
was
not
first
which
is
spirituall
,
but
that
which
is
naturall
,
and
afterwards
that
which
is
spirituall
.
I
know
moreover
,
an
Artifice
whereunto
I
have
obtained
in
divers
subjects
,
that
burning
an
herb
,
the
salt
extracted
from
these
ashes
and
sowed
in
the
earth
,
a
like
herb
will
grow
therefrom
.
But
this
burning
must
be
made
in
a
very
close
vessel
,
wherein
we
shall
say
more
hereafter
about
Salt
,
and
yet
we
will
yet
bring
further
another
of
our
experiments
which
ought
not
bee
disregarded
.
Of
three
liquors
swimming
one
above
another
without
either
mingling
or
confounding
together
,
what
mingling
soever
they
be
;
that
they
may
not
return
into
their
residence
and
separated
:
to
represent
the
four
Elements
in
a
little
vessel
of
glass
,
or
a
little
black
enammill
grossily
beaten
will
hold
place
of
earth
in
the
bottom
,
water
will
do
thus
,
Take
calcined
Tartar
,
or
gravelled
ashes
,
which
is
almost
the
very
same
thing
,
and
let
them
go
to
the
moist
air
taking
the
dissolution
that
shall
be
made
thereof
,
the
clearest
that
you
can
,
and
mingle
therewith
a
little
blew
stone
,
to
give
it
the
colour
of
Sea
water
.
Note
here
a
maxim
,
and
let
this
be
said
by
the
by
,
for
those
that
exercise
themselves
in
the
Spagirique
,
that
in
one
of
these
resolutions
into
moisture
,
which
are
made
by
themselves
,
all
salts
and
alums
,
do
depure
and
subtiliate
,
more
then
12
,
or
15
dissolutions
made
with
vineger
and
other
like
dissolvants
.
Every
thing
that
dissolveth
it selfe
,
is
of
the
nature
of
Salt
and
Alum
,
as
Geber
saith
,
For
air
,
take
fine
aqua
vitae
which
you
shall
turn
into
a
Celestiall
blew
,
with
a
little
turnsol
;
and
for
fire
,
the
oil
of
Been
,
but
for
that
it
is
more
rare
,
take
of
Turpentine
oil
,
which
is
made
thus
,
Distill
common
Turpentine
in
Balneo
Marie
,
there
will
mount
up
together
both
water
and
oil
,
so
white
and
transparent
,
the
one
as
the
other
:
but
the
oil
will
swim
above
the
water
;
separate
them
by
a
glasse
fonnell
,
and
dye
this
oil
,
into
a
fire
colour
,
with
Orchanet
and
with
Saffern
.
The
three
liquors
will
never
mingle
,
what
ever
trouble
you
use
to
them
;
but
will
separate
themselves
distinctly
,
into
lesse
then
nothing
,
by
swimming
one
above
another
:
Of
the
Turpentine
,
that
remains
in
the
Alembique
,
you
shall
extract
it
by
Sand
,
in
a
Cornue
with
a
stronger
fire
,
then
by
the
bath
,
a
thick
red
oil
,
which
is
most
excellent
balm
:
water
and
oil
extracted
by
the
bath
are
very
serviceable
also
,
in
many
accidents
of
Medicine
and
Chirurgery
;
only
the
white
oil
will
make
scars
quickly
fall
away
without
pain
,
or
evill
impression
.
But
if
with
the
water
of
the
said
Turpentine
,
you
dissolve
salt
of
lead
,
you
shall
have
yet
a
more
Soveraign
balm
.
But
we
must
a
little
better
clear
this
:
for
sith
we
treat
here
of
fire
,
and
of
its
effects
,
what
hinders
but
that
we
may
extend
our selves
at
length
upon
many
things
which
our
long
labour
and
experience
have
acquired
?
This
oil
of
lead
,
was
one
of
Raymond
Lullius
,
his
great
secrets
:
&
of
many
other
excellent
personages
,
who
have
as
it
were
made
conscience
to
remember
it
:
for
this
hath
been
to
them
an
entry
of
more
admirable
works
.
Some
,
as
Riply
,
&
others
,
have
taken
the
minium
of
lead
,
but
it
is
too
easie
,
&
of
an
uneasie
resolution
,
as
also
ceruse
&
calcined
lead
.
For
my
part
I
have
found
litharge
,
which
is
nothing
else
but
lead
,
for
a
pound
of
litharge
,
you
shall
extract
14.
or
15.
ounces
of
lead
:
put
them
into
powder
,
and
poure
thereon
distilled
boiling
vinegar
,
stirring
it
strongly
with
a
staffe
,
and
sodainly
the
vinegar
will
charge
it self
,
with
the
dissolution
of
litharge
:
Evacuate
the
clear
,
and
reiterate
with
new
vinegar
,
so
long
till
all
the
litharge
be
dissolved
:
Evaporate
the
vinegar
,
which
shall
be
unsavory
as
the
water
,
untill
the
salt
shall
remain
congealed
in
the
bottom
.
Take
thereof
a
good
quantity
,
and
put
thereof
within
your
Cornue
,
as
much
as
it
will
hold
half
full
:
and
put
it
on
the
furnace
with
an
open
breech
:
in
the
beginning
with
an
easie
fire
chasing
away
that
which
therein
may
appear
a
remainder
of
strange
humidity
:
And
when
the
white
fumes
shall
begin
to
appear
apply
thereunto
a
Recipient
big
enough
,
and
lute
it
well
in
the
Jointures
:
after
reinforcing
your
fire
by
little
and
little
untill
it
become
a
very
great
one
,
and
the
Cornue
buried
in
the
ashes
,
you
shal
see
issue
as
a
little
continued
torrent
after
the
fashion
of
a
filet
of
oil
,
but
white
as
milk
,
and
could
as
ice
,
which
will
come
within
the
Recipient
to
resolve
into
an
oil
of
the
colour
of
an
Hyacinth
,
and
odoriferous
,
as
that
of
Aspio
.
Continue
the
fire
till
there
comes
no
more
out
of
the
Cornue
,
and
leave
it
there
to
settle
,
al
the
night
long
.
So
now
this
secret
oil
,
whereof
that
which
Raimond
Lullius
never
more
expresly
said
was
towards
the
end
of
his
short
Epistle
,
in
these
very
terms
.
Out
of
black
lead
is
extracted
the
Philosophers
oil
,
of
a
golden
color
,
or
as
it
were
:
and
know
that
there
is
nothing
in
the
world
more
secret
then
it
.
That
which
remains
in
the
Cornue
,
put
burning
charcoals
upon
it
,
and
that
will
take
fire
as
the
match
of
a
fusee
:
whence
you
may
draw
a
fair
secret
:
for
as
long
as
it
feels
not
the
air
,
it
will
not
flame
,
and
it
may
dissolve
againe
with
vinegar
,
to
doe
as
before
.
But
salt
of
lead
dissolved
in
water
,
and
yet
better
then
Turpentine
,
oil
will
resolve
to
a
greater
quantity
of
oil
;
and
thereof
may
see
more
ample
marvailes
.
Take
this
oil
,
which
Raimond
Lullius
calleth
his
wine
,
and
put
it
into
a
small
Alembic
of
glasse
;
in
Balneo
Mariae
,
and
distill
tkerein
aqua
vitae
,
which
will
come
in
vains
even
as
that
of
wine
.
Draw
all
out
so
long
till
the
drops
and
tears
come
to
appear
in
the
Chap
,
which
is
a
signe
that
there
is
no
more
flegm
:
which
being
out
in
the
bottome
,
there
will
remain
a
pretious
oil
that
dissolves
gold
and
is
admirable
against
wounds
,
and
great
accidents
,
from
within
,
for
it
holds
the
same
place
with
potable
gold
:
Lead
having
great
affinity
with
gold
,
as
Geber
saith
,
with
which
it
agrees
in
Surdity
,
in
weight
,
and
in
that
it
cannot
rust
:
And
George
Riplay
the
most
learned
English
Philosopher
,
in
his
book
of
the
12.
portes
.
There
is
extracted
oil
of
golden
colour
,
Or
like
it
,
out
of
our
subtill
red
lead
:
When
Raimond
said
,
when
he
was
old
,
Was
much
more
pretious
then
gold
.
For
when
through
age
he
was
near
death
,
He
thereof
made
,
his
potable
Gold
,
Which
revived
him
;
as
may
bee
seen
.
This
is
that
oil
and
vegetable
Menstruum
,
&c.
In
regard
of
the
burning
water
therout
extracted
,
more
inflameable
then
the
most
fine
powder
of
a
harguebuze
,
it
dissolves
silver
into
subtill
Crystalline
flakes
,
which
melt
at
the
fire
of
a
lampe
,
as
easily
as
butter
,
and
are
fix
as
silver
in
the
same
proofs
of
fire
:
further
see
that
which
the
said
Riplay
sets
down
in
his
marrow
of
Alchym●e
:
The
body
being
prepared
,
put
upon
this
water
to
the
thickness
of
your
thumb
which
wil
straight
boil
above
chalks
of
the
body
,
without
other
external
fire
,
by
dissolving
the
body
,
and
by
elevating
it
,
in
the
shape
of
ice
,
with
the
drying
of
the
said
water
:
and
so
let
it
bee
reiterated
,
by
removing
that
which
was
elevated
.
But
to
abbridge
(
for
this
Aqua
vitae
is
in
very
small
quantity
and
very
uneasy
to
make
)
if
you
passe
two
parties
of
water
of
the
the
departure
,
that
dissolves
the
silver
upon
one
party
of
the
salt
of
lead
,
this
will
do
the
same
effect
for
the
transmutation
of
matals
,
but
not
within
a
mans
body
,
where
it
must
not
in
any
case
bee
applyed
,
except
after
great
sweetning
,
that
is
to
say
,
a
demi
sextier
of
the
dissolution
of
strong
water
,
to
make
evaporate
three
or
four
pails
of
water
,
running
down
within
by
a
filter
to
the
measure
that
elevates
the
strong
water
with
the
spirits
and
malignity
of
this
fire
against
Nature
.
Think
not
that
I
would
stay
my self
here
so
precisely
,
nor
restrain
to
the
Text
of
Saint
Mark
,
nor
upon
that
,
which
dependeth
upon
the
religion
in
this
regard
,
although
our
principall
aim
tends
thitherward
,
that
wee
would
not
enlarge
by
the
same
means
to
the
works
and
progresse
of
nature
,
whose
principall
key
is
Alchymie
,
to
mount
from
thence
to
the
Architype
the
Creator
by
means
of
the
Caballe
.
But
we
would
not
likewise
here
so
reveal
occasions
to
abuse
this
divine
Art
,
to
the
ill
turnings
of
perverse
ignorants
,
who
to
gain
a
piece
of
silver
would
make
no
difficulty
to
deceive
the
world
one
way
or
other
,
as
wee
could
do
in
revealing
unto
the
means
of
blanching
copper
,
to
the
likenesse
of
silver
,
with
Iscicles
accompanied
with
a
Metalline
of
Orpiment
,
the
which
,
as
yellow
gilded
as
it
is
,
and
its
red
elevations
as
rubies
,
being
notwithstanding
bruised
in
a
copper
morter
,
and
sublimed
upon
burned
brasse
,
passeth
within
the
head
of
the
Cornue
,
white
as
silver
;
But
if
it
be
well
governed
,
with
the
foresaid
Isicles
would
make
indeed
great
alterations
upon
the
Copper
which
men
may
wel
misuse
,
wherefore
we
will
forbear
to
speak
thereof
any
further
.
We
may
too
well
say
,
that
the
preparation
of
this
body
,
that
Riplay
intends
silver
,
is
to
calcine
and
reduce
it
into
salt
,
which
is
done
after
this
manner
.
But
if
in
the
dissolving
there
be
aqua
fortis
,
it
sufficeth
to
calcine
it
.
Take
then
silver
plates
of
the
bignesse
and
thicknesse
of
a
riall
and
put
them
in
a
Cruset
,
or
a
little
pot
of
Paris
earth
,
not
leaded
,
bed
upon
bed
,
with
prepared
Salt
,
that
is
to
say
,
dissolved
in
common
water
,
afterwards
filtred
,
congealed
,
and
decrepited
,
and
leave
it
10.
or
12.
houres
with
burning
coals
,
(
it
would
be
better
in
an
oven
of
reverberation
)
draw
it
from
the
fire
and
cast
it
yet
all
hot
into
an
earthen
vessell
,
leaded
,
full
of
water
,
salt
will
dissolve
it self
therein
,
and
that
of
the
silver
which
shall
be
calcined
will
goe
to
the
bottome
:
Let
them
reside
well
;
and
separate
them
warily
,
by
inclination
:
after
put
again
the
plates
to
bee
recalcined
with
new
salt
,
and
reiterated
as
before
,
evaporate
the
water
,
or
the
salt
if
it
be
dissolved
,
and
that
which
remains
shall
be
as
good
as
new
,
to
the
third
or
fourth
reiteration
,
all
your
plates
will
find
themselves
reduced
into
chalk
:
which
you
shall
easily
dissolve
in
distilled
vinegar
,
for
silver
,
lead
,
and
iron
,
are
not
of
●ard
resolution
,
nor
also
Copper
to
take
it
in
Roche
of
azur
:
Tin
much
more
,
and
Gold
more
then
all
the
rest
,
for
that
its
calcination
,
is
very
uneasie
.
Which
Geber
knew
very
well
:
the
compleat
calcination
of
Sol
,
is
most
difficult
:
He
rend●rs
the
causes
thereof
.
But
it
would
be
too
long
to
dilaee
upon
all
these
things
:
wee
will
content
our selves
,
to
trace
some
shadows
of
that
which
our
perquisition
and
labour
hath
enabled
us
to
acquire
,
by
the
space
of
50.
years
of
one
side
,
and
another
,
and
proved
more
then
once
,
not
to
speake
unadvisedly
:
All
which
secrets
are
revealed
as
is
said
;
by
the
Fire
.
And
not
by
mervails
,
since
it
analogically
discovers
the
spirituall
:
Thou
hast
tried
me
with
fire
,
and
in
mee
,
there
is
found
no
iniquity
;
said
the
Prophet
,
Psal.
16.
There
where
you
see
,
how
hee
couples
fire
with
iniquities
,
as
if
it
were
it
,
that
revealed
them
as
well
as
hee
did
the
impurities
of
mettalls
,
where
it
doth
the
same
operation
,
and
effect
,
as
salt
doth
,
in
corruptible
things
;
for
although
metalls
,
bee
the
permanent
substance
of
all
others
,
by
reason
of
their
most
strong
composition
which
doth
not
permit
them
easily
to
cast
away
out
of
their
radicall
form
any
alteration
which
men
may
make
them
indure
in
powder
,
chalk
,
salt
,
water
,
oil
,
glasse
,
Isicles
,
and
infinite
others
:
which
happeneth
not
to
one
of
the
other
elementaries
,
Minerals
,
Vegetables
,
Animals
;
the
which
being
once
changed
from
their
primitive
form
,
they
cannot
again
reintegrate
or
be
put
together
.
By
means
whereof
,
to
speak
of
fire
without
metals
,
which
are
its
true
subject
,
it
would
bee
as
to
propose
to
an
Artist
furnished
with
necessaries
and
instruments
,
but
had
no
stuffes
proper
to
imploy
them
,
so
that
would
remain
to
him
unprofitable
.
In
metalls
then
there
may
be
revealed
and
considered
the
fairest
secrets
of
nature
,
by
the
help
of
fires
action
.
Which
if
in
some
more
particularly
then
in
others
,
she
hath
shewed
a
will
to
recreate
,
yea
to
put
in
evidence
her
greater
knowledge
.
It
seems
this
was
in
stones
and
and
metals
,
then
which
nothing
could
be
presented
more
fair
or
agreeable
to
the
sight
,
nor
more
profitable
and
necessary
,
at
least
in
regard
of
Iron
without
which
mans
life
would
irksomely
passe
away
,
shee
receiving
so
many
commodit●es
thereby
.
But
pretious
stones
beyond
the
simple
contentment
and
pleasure
of
the
eye
,
have
nothing
wherewith
men
may
know
to
draw
out
profit
or
succours
in
any
one
of
our
businesses
.
And
if
they
be
once
deprived
of
their
naturall
shining
form
,
they
never
return
thereto
again
,
as
mettals
doe
,
so
puissant
and
indissoluble
is
the
assembling
of
their
elementarie
parties
,
and
their
mixtion
one
with
another
.
Wherefore
wee
must
not
marvail
if
so
many
good
spirits
have
travelled
all
their
time
to
meditate
upon
this
subject
,
and
their
divers
transmutations
,
having
been
there
unto
drawn
rather
out
of
those
fair
considerations
which
they
found
therein
for
their
spirits
contentation
,
then
for
any
sordid
and
greedy
desire
of
gain
,
which
hath
made
the
ignorant
so
obstinat●
,
who
have
so
cried
down
this
divine
Art
,
sister
germane
to
the
Caballe
:
for
that
which
the
Caballe
is
divine
and
intelligible
things
,
into
the
profound
secrets
whereof
,
shee
penetrates
,
Alchymie
is
in
naturall
and
elementary
,
which
shee
reveals
unto
us
.
Geber
saith
some
man
cannot
know
the
composition
of
a
thing
,
that
is
ignorant
of
its
destruction
;
which
destruction
is
perfected
by
the
separations
caused
by
fire
.
Nature
then
taketh
great
pains
,
care
,
and
pleasure
,
to
labour
in
metals
;
and
puts
in
them
a
very
great
length
of
Time
,
to
bring
them
to
the
last
degree
of
perfection
,
which
settles
in
Gold
,
the
most
perfect
and
incorruptible
substance
of
all
others
,
and
the
homogeneall
and
equall
in
all
his
parties
:
whence
it
is
taken
for
distributive
justice
,
for
mingle
a
party
of
Gold
with
3.
or
4.
hundreds
of
silver
,
or
Copper
,
leaving
them
melted
together
to
sport
never
so
little
within
a
little
Cruset
,
every
portion
how
small
soever
it
may
be
,
of
silver
or
copper
,
will
suck
up
its
equ●ll
part
and
portion
of
gold
.
It
is
moreover
so
exactly
depured
,
that
it
cannot
be
altered
or
corrupted
by
any
thing
,
that
is
either
in
the
earth
,
water
,
air
,
or
fire
,
nor
by
any
corrosive
or
poyson
that
you
can
apply
thereunto
.
It
is
not
corrupted
by
clay
,
nor
burnt
with
any
burning
thing
:
nor
mortified
or
devoured
,
by
any
green
colouring
,
or
dividing
water
,
there
is
nothing
in
it
superfluous
or
defective
:
There
are
(
saith
Hermes
)
seven
Metallick
bodies
,
of
which
the
most
worthy
and
principall
is
gold
,
attributed
unto
the
Sun
:
from
whence
it
hath
its
name
,
for
the
same
that
the
Sun
is
to
the
stars
,
gold
is
toward
the
elementary
bodies
,
what
thing
soever
burning
it
can
bee
,
cannot
burne
it
,
the
earth
cannot
corrupt
it
,
nor
the
water
destroy
nor
alter
,
because
its
complexion
is
tempered
in
heat
,
moisture
,
coldnesse
and
drinesse
,
and
there
is
nothing
in
it
superfluous
or
deficient
.
By
reason
whereof
,
I
finde
that
those
are
farre
wide
of
their
accompt
,
which
to
keep
themselves
from
poysoning
,
would
serve
themselves
with
vessells
of
gold
to
eat
and
drink
in
;
for
gold
respects
no
more
poisons
nor
venomes
,
then
it
would
doe
of
capon
broth
:
So
do
silver
,
pewter
,
copper
,
lead
&
iron
,
which
would
therewith
change
immediately
.
Even
as
a
fearful
man
,
and
of
small
resolution
,
who
at
the
encounter
of
a
Serpent
or
other
venemous
beast
,
would
grow
suddainly
pale
,
and
come
to
change
colour
:
The
care
,
curiosity
,
and
assiduous
travell
of
infinite
,
rare
,
and
meditating
spirits
,
by
the
space
of
4
or
5000
years
,
have
found
in
metals
secrets
without
number
,
and
yet
knew
not
to
do
so
well
,
but
that
they
have
left
much
more
to
enquire
into
,
and
to
search
after
:
although
there
be
but
seven
in
all
,
comprehending
therein
running
quick-silver
.
Wherein
it
is
wonderfull
,
that
Nature
so
copious
and
abundant
in
all
her
procreations
,
which
are
divers
,
is
pleased
in
this
respect
with
so
small
a
number
.
Metals
then
,
being
such
whose
regiment
depends
on
fire
;
which
is
one
of
the
proper
visible
symboles
to
represent
the
most
hidden
secrets
,
and
mysteries
of
Divinity
;
invisible
,
and
imperceptible
to
our
senses
.
The
Prophets
also
,
were
willing
to
serve
themselves
for
the
most
part
of
their
parables
,
and
similitudes
,
aenigmaes
,
allegories
and
figures
;
where
they
have
covered
and
hid
that
which
they
would
not
so
openly
declare
,
for
they
have
very
seldome
expressed
themselves
,
as
did
Esay
in
his
5
Chapter
,
where
he
interprets
that
the
vision
of
the
Lord
of
Hosts
,
whereof
he
there
brought
a
parable
,
was
the
people
of
Israel
,
and
the
men
of
Judah
his
delectable
plant
.
And
in
another
passage
many
waters
,
are
many
nations
.
Moreover
Ezekiel
,
23.
having
spoken
of
the
two
sisters
Aho●ah
and
Aholibah
,
he
set
downe
that
this
was
Samaria
and
that
Jerusalem
.
God
by
the
mouth
of
Moses
,
in
the
28.
of
Leviticus
,
and
in
the
28.
of
Deuteronomy
,
threatned
the
Israelites
,
said
,
if
they
come
to
mis-know
him
,
and
do
not
keep
well
his
commandements
,
that
he
would
make
the
heaven
over
their
head
brasse
,
and
the
earth
under
them
iron
,
which
are
the
two
most
terrestriall
metals
,
and
most
hard
and
rebellious
to
melt
and
to
handle
,
opposing
them
to
the
durity
of
this
people
,
as
it
is
there
said
.
I
will
bruise
the
pride
of
your
hardnesse
,
and
will
make
heaven
over
you
as
iron
,
and
earth
as
brasse
,
your
labour
shall
consume
unprofitably
,
your
earth
shall
not
bring
forth
its
seed
,
nor
the
tree
yeeld
any
fruit
.
For
metals
produce
nothing
,
but
are
barren
;
the
Poets
of
their
side
have
used
many
sorts
of
Metaphores
,
and
figures
,
as
in
the
6.
of
the
Aeneid
.
an
iron
voice
,
for
a
strong
and
resounding
voice
,
and
Hesiod
calleth
the
infernall
dog
Cerberus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
voice
of
brasse
,
because
it
is
the
most
sounding
metall
;
His
voice
shall
sound
as
brasse
,
Jer.
16.
and
Origen
upon
the
25.
of
Exod
Brasse
is
taken
for
a
strong
and
thundering
voice
,
because
of
its
resounding
.
Although
I
should
speake
with
the
tongue
of
Angels
,
and
have
not
charity
in
me
,
I
am
as
sounding
brasse
,
and
as
a
tinkling
cymball
.
Pindarus
hath
appropriated
to
Heaven
the
Epithet
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heaven
of
brasse
,
in
the
10.
of
the
Pythians
;
because
of
the
firme
solidity
of
the
firmament
,
as
the
word
importeth
.
Homer
doth
the
same
in
the
3.
of
his
Odes
,
calleth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
most
brasse
,
as
Euripedes
and
Anaxagoras
,
make
the
Sunne
a
fired
iron
;
for
the
Greek
Poets
ordinarily
doe
put
fire
and
brasse
one
for
another
;
the
same
doth
Homer
in
many
places
,
as
in
the
4.
of
the
Iliads
,
where
Apollo
to
encourage
the
Trojans
,
remonstrates
unto
them
,
that
the
Greeks
have
not
impenetrable
bodies
,
of
stone
,
or
of
iron
,
that
they
should
be
able
to
resist
blowes
of
cutting
brasse
,
without
hurting
them
.
These
are
manners
of
speech
,
which
are
not
very
strange
amongst
the
Prophets
,
who
have
thereby
figured
out
the
most
part
of
their
solutions
,
under
which
some
mysteries
were
shadowed
;
which
if
men
would
take
altogether
raw
according
to
the
letter
,
without
allegorizing
thereupon
,
they
would
find
themselves
farre
from
their
reckoning
,
as
the
Martyr
Pamphilus
said
well
in
the
defence
of
Origen
,
speaking
of
those
who
to
shunne
allegories
were
constrained
to
stumble
at
gross
impertinencies
.
They
think
it
of
this
sort
,
said
he
,
for
that
they
would
not
admit
of
allegories
in
the
holy
writ
,
by
reason
whereof
,
assubjecting
themselves
to
the
literall
sense
,
they
imagine
and
invent
to
themselves
fine
fables
,
and
fictions
.
And
indeed
how
could
a
man
take
according
to
the
letter
that
of
the
33.
of
Deut.
speaking
of
Aser
?
Thy
shoes
shall
be
iron
and
brasse
,
for
he
would
not
say
that
Aser
was
shod
with
iron
and
brasse
,
but
he
would
understand
thereby
his
force
and
power
,
denoted
as
well
by
the
two
metals
,
as
by
the
shoe
;
I
will
extend
my
shoe
against
Idumaea
,
strangers
are
my
subjects
;
These
are
all
allegories
and
figure
,
as
also
in
the
60.
of
Esay
,
For
brass
I
bring
thee
gold
,
and
silver
in
stead
of
Iron
,
brasse
for
wood
,
and
fire
for
stones
.
Marke
well
how
the
Prophet
observes
the
relations
opposing
brasse
to
gold
,
and
iron
to
silver
;
and
againe
,
brasse
to
wood
,
and
iron
to
stones
;
for
as
gold
excelleth
silver
,
and
trees
stones
,
it
is
the
same
in
the
metallique
order
,
brasse
is
more
pretious
then
iron
.
But
all
tends
to
denote
that
the
heavenly
mysticall
Jerusalem
,
which
is
the
Church
triumphant
,
so
much
more
excellent
then
the
Jewish
Synagogue
,
which
was
but
a
figure
thereof
.
And
certainely
hee
that
would
looke
more
narrowly
thereinto
,
the
Prophets
never
spake
any
thing
improperly
,
even
to
the
least
trade
or
mechanick
arts
;
for
in
their
ravishments
they
saw
things
in
their
reall
being
,
within
the
Zapheret
or
supercelestiall
Sunne
,
which
is
a
clear
shining
looking-glasse
,
a
living
source
of
all
Idea's
,
as
Idea's
are
of
formes
.
This
is
furthermore
well
to
be
observed
,
for
the
regard
of
metals
,
which
they
associate
commonly
iron
and
copper
for
their
affinity
;
will
iron
make
a
covenant
with
iron
from
the
North
?
and
brasse
?
for
iron
is
easily
changed
into
copper
,
by
means
of
vitrioll
,
by
putting
them
bed
upon
bed
in
a
descensory
with
a
strong
fire
of
bellowes
,
so
long
till
the
iron
grow
liquid
and
melt
into
copper
,
having
first
moistned
them
with
a
little
vineger
,
wherein
there
should
be
dissolved
sal
niter
,
or
salt
peter
,
sal
alcali
,
and
salt
of
tartar
,
with
verdigrease
.
Otherwise
put
of
vitriol
in
powder
,
and
distill
the
water
in
a
cornue
,
that
which
shall
remaine
calcined
in
the
bottome
,
impost
it
with
its
water
,
and
therein
quench
the
glowing
gads
of
iron
,
or
filings
of
iron
,
you
shall
find
them
by
little
and
little
reduced
into
copper
:
Otherwise
yet
,
dissolve
vitrioll
in
common
water
,
evaporate
the
water
,
and
calcine
the
congelation
that
shall
rest
in
the
bottome
;
dissolve
that
in
the
like
water
,
and
it
will
become
green
,
evaporate
a
part
thereof
,
and
put
the
rest
in
a
cave
for
a
night
,
and
you
shall
see
greene
flakes
.
Make
them
red
in
the
fire
,
after
dissolve
them
three
or
four
times
with
distilled
vinegar
,
drying
them
every
time
,
and
the
flakes
will
become
red
,
dissolve
them
againe
in
the
same
vinegar
,
and
therein
quench
the
gads
or
other
iron
work
,
as
above
said
.
In
briefe
,
that
by
the
means
of
vitriol
,
iron
is
conve●ted
into
copper
,
as
we
may
see
in
penknifes
steeped
in
inke
made
of
copper
as
or
vitriol
.
These
flakes
here
are
an
entry
to
a
higher
work
,
and
of
more
things
for
Chirurgery
and
Medicine
.
But
all
these
practises
(
you
may
say
)
are
long
and
troublesome
and
rather
chargeable
then
gainfull
,
and
profitable
.
Also
our
intention
here
,
is
not
to
stretch
to
gaine
,
this
booke
is
not
to
get
brend
,
but
to
penetrate
into
the
secrets
of
nature
:
from
thence
to
mount
and
elevate
his
spirit
to
spirituall
things
,
whereto
sensible
do
serve
as
a
stair
or
as
Jacobs
ladder
;
and
there
are
no
rarer
considerations
and
observances
,
then
in
fire
,
and
metallique
transmutations
:
Copper
on
the
other
side
,
is
changed
into
steele
;
if
it
bee
true
that
some
Rabbines
quote
,
upon
that
passage
lately
alledged
out
of
the
15.
of
Jeremiah
12.
Iron
and
Brass
,
the
Prophet
(
say
they
)
calleth
Iron
mixed
with
Brasse
,
Steel
,
which
sheweth
(
for
we
must
disdain
nothing
of
theirs
)
that
Damake
Steel
was
composed
of
Iron
and
Copper
,
that
is
to
say
,
of
Iron
halfe
covered
in
Copper
,
and
softned
to
restrengthen
it
the
more
by
means
of
lead
.
Whereupon
make
what
Abuhali
sets
downe
in
a
Book
of
the
nature
of
things
.
Make
a
little
long
trench
within
a
barre
of
iron
,
and
cast
thereinto
melted
lead
,
then
make
it
evaporate
with
a
strong
fire
as
of
a
coupelle
.
Put
againe
therein
new
lead
four
or
five
times
,
and
the
iron
will
grow
soft
,
which
you
may
afte
wards
make
hard
againe
quenching
it
in
forge
water
,
to
make
lancets
,
and
other
subtill
cutting
irons
,
yea
that
shall
cut
other
iron
,
without
splinters
or
gapping
.
And
indeed
we
have
found
by
experience
,
that
to
temper
well
a
harnesse
against
the
shot
of
harquebuse
,
we
first
sweeten
it
with
oils
and
gums
,
with
wax
and
the
like
incerative
things
;
and
after
we
harden
them
by
frequent
extinctions
,
in
waters
that
make
it
fast
againe
.
John
the
Grammarian
expounding
this
place
of
Hesiod
,
they
wrought
in
brasse
,
for
iron
was
not
yet
knowne
,
was
forced
to
relate
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
people
Chalybs
in
Scythia
,
who
(
saith
he
)
first
found
out
the
use
of
iron
and
steel
:
the
Poet
Lucretius
in
his
5.
booke
imitates
Hesiod
in
this
kinde
,
Antient
arms
were
hands
and
nails
,
Stones
and
fragments
of
tree
boughes
,
And
flames
and
fires
,
were
first
knowne
,
Afterwards
the
force
of
Iron
and
Brasse
,
But
the
use
of
Brasse
,
before
Iron
.
Steel
furthermore
is
made
of
the
most
pure
and
subtiliate
iron
;
for
that
it
participates
lesse
of
the
earthinesse
,
then
iron
.
The
artifice
of
it
,
is
sufficiently
knowne
,
and
is
common
in
forges
.
But
to
come
to
that
of
Damas
,
you
must
first
resweeten
it
of
its
too
much
bitter
tartnesse
,
and
after
it
is
reduced
into
filings
to
make
it
red
in
a
cruset
,
and
quench
it
many
times
with
oil
of
Olives
,
where
there
hath
often
times
been
quenched
molten
lead
,
suddenly
covering
the
vessell
,
for
fear
lest
the
oil
take
flame
.
There
are
yet
other
secret
observations
,
which
our
intention
is
not
to
reveal
all
;
it
is
enough
to
have
attained
to
the
maxims
.
Now
for
that
there
is
such
an
affinity
between
iron
,
and
copper
,
that
they
may
easily
be
converted
one
into
the
other
;
the
same
may
likewise
be
done
with
lead
,
and
tinne
,
by
means
of
Sal
Armonaick
,
and
of
certaine
incerative
powders
of
Borax
,
Salt
peter
,
salt
of
Tartar
,
Salalchali
,
and
other
the
like
,
which
are
called
Atinears
.
Panthee
in
his
Voarchadumie
,
oil
of
glasse
.
Quicksilver
also
,
is
changed
into
lead
or
tinne
,
according
as
it
is
congealed
to
an
imperceptible
vapour
,
either
of
the
one
,
or
of
the
other
,
in
this
manner
.
Melt
lead
or
tinne
in
a
cruset
,
then
let
them
a
little
cool
,
so
long
that
they
may
be
taken
,
but
yet
hot
,
or
with
a
staffe
of
a
torch
,
or
the
like
,
make
a
trench
therein
,
wherein
you
shall
put
quicksilver
which
will
be
suddainly
congealed
,
but
bruiseable
into
powder
.
Reiterate
that
two
or
three
times
,
and
make
it
afterwards
boil
in
the
juice
of
Mercuriale
,
and
will
convert
it selfe
into
metall
according
to
the
odour
of
that
it
was
congealed
▪
there
is
losse
therein
and
that
not
a
little
:
but
yet
at
least
,
we
may
thereby
see
a
possibility
of
transmutations
of
metals
:
In
this
respect
,
furthermore
of
lead
,
and
tinne
,
there
presents
a
very
fair
consideration
,
very
uneasie
to
comprehend
,
and
doth
merit
,
that
the
cause
thereof
should
bee
sought
after
.
We
see
by
experience
,
that
these
two
metals
,
each
apart
,
are
very
soft
,
and
of
a
tender
fusion
,
yet
b●ing
mingled
they
grow
hard
,
and
become
firm
and
solid
,
touching
which
see
what
Av●erroes
sets
downe
in
his
Book
of
Vapours
.
That
which
doth
consolide
,
and
strengthen
tinne
,
is
lead
;
and
reciprocally
,
lead
tinne
;
for
the
glewish
viscosity
,
which
binds
their
partie●
,
must
consist
of
moisture
and
drynesse
,
this
being
done
,
there
is
no
conglutination
of
tinne
with
tinne
,
therefore
lead
is
mingled
therewith
,
which
is
more
moist
,
and
with
lead
,
tinne
,
which
is
more
dry
:
so
that
those
two
mingled
together
,
strengthen
one
another
,
better
then
being
separated
,
and
of
their
mingling
,
comes
to
procreate
a
glewing
viscosity
,
which
causeth
in
them
a
greater
durity
then
they
had
,
and
binds
them
more
firmly
;
just
as
sand
,
and
chalke
in
the
composition
of
Morter
,
which
Albertus
also
confirmes
in
his
fourth
and
fifth
chapters
of
Minerals
.
But
wee
will
put
off
all
these
metallique
particularities
,
and
their
divers
transmutations
,
to
our
Treatise
of
Gold
and
Glasse
,
upon
the
28.
of
Job
,
where
under
gold
we
wil
comprehend
all
that
sh●l
depend
on
metals
:
and
under
glasse
,
stones
,
as
well
naturall
,
as
artificiall
;
and
all
vitrifications
,
and
enamels
.
Here
we
will
take
but
that
which
will
conduce
to
our
subject
,
which
is
to
treat
of
things
intelligible
,
by
the
sensible
:
after
the
imitation
of
the
Prophets
,
and
chiefly
metals
and
fire
,
whose
operation
is
better
known
in
metals
,
then
in
the
other
composed
elements
.
The
Prophets
then
have
set
downe
iron
and
brasse
for
a
firme
resistance
.
My
strength
is
not
the
strength
of
stones
,
nor
is
my
flesh
brasse
,
Job
6.
and
in
the
18.
Psal.
Thou
hast
made
my
arms
as
a
bow
of
brasse
.
Furthermore
in
the
4.
of
Micah
,
I
will
make
thy
horne
iron
,
and
will
make
thy
hoofs
brasse
.
As
touching
iron
,
for
a
hard
and
rigorous
oppression
,
according
as
it
is
hard
and
inflexible
of
its
nature
,
and
which
doth
suppeditate
almost
all
;
I
will
rule
them
with
a
rod
of
iron
in
the
2.
Psalm
.
and
in
the
4.
of
Deut.
I
have
brought
thee
out
of
the
iron
fornace
of
Aegypt
;
there
where
iron
denotes
servitude
,
wherein
they
were
,
for
the
oppression
of
their
persons
,
and
the
fornace
of
fire
,
was
that
of
their
souls
and
consciences
constituted
amidst
so
many
Idolatries
and
impieties
,
which
must
be
unto
them
a
servitude
,
more
intolerable
then
all
travails
and
afflictions
;
and
the
most
cruell
and
pitilesse
usages
of
their
bodies
,
for
as
much
as
the
soul
excels
it
,
for
the
zeal
which
they
carry
to
their
God
,
with
the
same
locution
the
Ecclesiasticke
served
himself
in
his
28.
speaking
of
a
wicked
tongue
;
happy
is
he
that
can
save
himself
from
a
wicked
tongue
,
for
the
yoke
thereof
is
as
iron
,
and
his
band
as
the
band
of
brasse
.
But
for
affliction
and
anguish
,
all
openly
in
the
105.
Psal.
v.
18.
Iron
pierced
his
soul
,
speaking
of
Joseph
a
prisoner
in
Aegypt
,
untill
his
word
came
.
To
be
short
,
there
is
not
a
point
of
locution
figurative
,
more
frequent
in
the
Prophets
,
then
those
that
are
drawn
from
metals
and
from
fire
,
which
for
the
reason
of
its
proprieties
and
effects
,
as
it
is
one
of
the
most
commodious
and
necessary
things
of
all
others
,
according
as
it
is
said
before
,
for
it
bakes
our
viands
,
it
warms
us
,
and
doth
revigour
us
against
the
colds
;
it
clears
and
lightens
in
the
darkness
,
in
lieu
of
the
suns
brightnesse
,
and
other
infinite
usages
,
and
chiefly
for
the
execution
of
arts
and
trades
:
Otherwise
we
may
say
that
without
iron
,
fire
it selfe
would
as
it
were
be
almost
unprofitable
for
this
respect
.
And
Plato
doth
not
exempt
one
onely
art
from
fire
,
but
the
pottery
of
clay
,
in
the
3.
of
his
Lawes
,
where
he
treats
very
excellently
of
the
life
of
the
first
men
;
and
although
iron
and
copper
had
brought
them
commodities
to
civilize
themselves
and
to
polish
them
to
a
more
humane
life
.
So
that
not
without
cause
,
these
poor
beastly
Savages
of
the
West
Indies
,
did
wonder
in
their
grosse
understanding
,
how
people
in
these
parts
,
so
well
advised
and
industrious
,
for
a
little
piece
of
gold
or
silver
,
unprofitable
to
all
uses
,
should
offer
them
so
liberally
hatchets
,
sithes
,
reaphooks
,
and
other
iron
work
,
commodious
for
all
usages
,
and
which
they
●ould
so
shorten
that
which
they
had
with
so
great
pain
perfected
but
to
the
halfe
with
fire
,
which
was
to
to
them
for
all
instruments
and
tools
,
with
some
base
pointed
flints
.
But
we
may
here
likewise
alledge
to
the
contrary
the
hurts
and
incommodities
that
iron
bringeth
,
for
of
it
,
are
forged
all
offensive
arms
,
wherewith
men
shorten
their
dayes
by
their
reciprocall
Massacres
:
for
that
,
it
is
Mars
his
true
Minister
,
and
exterminator
and
ruine
of
mankinde
,
as
Jupiter
qualifies
it
in
the
5.
of
the
Iliads
,
Mars
,
Mars
,
the
plague
and
ruine
of
men
,
contaminated
with
murders
,
overthrower
of
wals
.
Which
he
could
not
do
,
at
the
least
very
uneasily
without
the
means
and
aid
of
fire
.
Also
they
give
it
the
name
of
Mars
.
But
let
us
here
a
little
consider
a
pleasant
allegory
covered
under
the
fiction
of
Venus
,
Vulcan
,
and
Mars
.
Venus
without
doubt
is
mankind
,
which
is
continued
by
venereall
propagation
of
linage
.
It
s
lawfull
spouse
is
Vulcan
,
which
by
conjugall
love
,
brings
him
all
or
the
greatest
part
of
his
necessary
commodities
,
by
reason
of
Mars
,
which
is
iron
.
But
for
that
he
is
his
adultererer
,
he
also
destroyes
the
greatest
part
of
what
shee
procreates
;
and
the
husband
maintains
iron
for
a
double
use
,
good
,
and
bad
;
for
we
must
not
measure
the
works
of
the
Creator
by
their
apparent
incommodities
or
commodities
.
For
God
saw
all
that
he
had
made
,
and
they
were
very
good
;
for
this
goes
according
as
the
Creatures
apply
it
.
Is
there
any
thing
more
fair
,
more
pleasant
or
more
delectable
to
the
sight
,
then
a
cleare
shining
flame
?
any
thing
that
doth
more
rejoice
then
light
?
And
on
the
other
side
,
there
is
nothing
more
hurtfull
,
fuller
of
damage
,
nor
more
dangerous
then
fire
,
which
burneth
and
consumeth
all
that
comes
neare
it
.
A
Satyre
the
first
time
he
saw
it
,
he
rejoyced
st●angely
to
see
it
so
fair
,
so
clear
,
but
thinking
to
approach
nearer
,
to
embrace
,
and
to
caresse
it
,
when
he
perceived
it
so
offended
,
with
extreame
griefe
,
hee
was
never
after
able
to
come
near
it
.
We
may
also
say
the
same
of
iron
,
as
Plinie
cals
it
the
best
and
the
worst
instrument
of
life
;
for
therewith
(
saith
he
)
we
til
the
earth
,
graffe
trees
,
prune
vines
,
with
other
infinite
commodities
and
usages
,
as
chiefly
to
build
houses
for
our
covert
and
safety
.
But
on
the
other
side
,
we
imploy
it
no
lesse
,
if
not
more
,
in
our
mutuall
assassinates
and
massacres
to
shorten
our
life
;
as
if
it
were
troublesome
to
continue
so
long
.
Yet
it
is
so
short
without
the
inconveniencies
that
shorten
it
and
make
of
iron
the
most
pernicious
minister
and
instrument
of
all
others
.
To
which
purpose
Isiodorus
said
very
well
,
From
whence
a
long
while
agone
earth
was
drawn
from
thence
now
bloud
is
shed
,
Which
proceeds
rather
from
our
malice
and
depravation
,
then
from
the
fault
of
this
inanimate
insensible
substance
,
which
neither
moves
to
good
or
to
bad
,
but
by
our selves
.
And
yet
,
saith
the
same
Plinie
,
it
seems
that
nature
was
not
willing
wholly
to
excuse
it
,
but
to
punish
it
onely
,
rendring
it
subject
so
to
rust
,
more
then
any
other
of
the
brother
hood
,
and
principally
by
mans
bloud
,
which
it
is
so
apt
to
spill
.
The
same
natures
benignity
,
exacting
punishment
from
very
iron
by
rust
,
from
whence
humane
bloud
revengeth
it selfe
;
for
being
touched
therewith
it
more
speedily
draweth
rust
therefrom
.
And
indeed
there
is
nothing
which
sooner
rusteth
iron
then
mans
bloud
.
But
this
rust
because
we
are
purposely
falne
upon
it
,
it
is
not
altogether
unprofitable
,
though
most
wholsome
to
many
good
effects
,
as
well
within
as
without
the
body
,
beyond
that
which
it
doth
in
tinctures
.
Wherefore
it
will
do
no
hurt
to
touch
some
thing
therein
in
this
place
,
and
therein
to
reveal
that
which
experience
hath
manifested
unto
us
to
be
most
rare
,
and
most
important
,
but
this
is
handled
divers
wayes
.
Take
then
filings
of
iron
very
clean
,
and
besprinkle
them
with
a
little
distilled
vineg●r
,
leaving
it
so
in
a
cave
for
two
or
three
dayes
or
other
fresh
and
moist
place
;
and
that
will
all
convert
into
rust
,
which
you
shall
bruise
very
subtilly
in
an
iron
or
a
stone
morter
.
Put
it
in
a
little
pot
,
and
put
thereon
boiling
distilled
vineger
,
stirring
it
lustily
with
a
staffe
or
rod
of
iron
,
and
the
vineger
will
charge
it selfe
with
the
dissolution
of
the
rust
:
turne
it
by
inclination
,
and
put
therein
o●her
vineger
,
reiterating
tha●
so
long
,
that
all
the
aluminosity
and
tincture
of
the
iron
be
dissolved
,
and
that
nothing
remaines
but
blacke
and
dead
earths
which
you
must
cast
away
:
cause
the
vineger
to
evaporate
very
sweetly
,
and
there
will
remain
a
powder
of
Canneale
colour
,
which
the
chymists
call
saffron
of
iron
;
which
is
made
also
by
putting
of
small
pieces
of
iron
to
calcine
in
Glasse
makers
Ove●●
for
the
space
of
three
weeks
or
a
month
;
and
they
will
reduce
themselves
to
a
small
and
impalpable
powder
,
as
dough
,
red
as
blood
,
but
it
doth
not
dissolve
it selfe
in
strong
waters
.
There
is
neither
Bole-armonaic
,
or
Terra
sigillata
,
which
can
compare
to
them
,
who
know
well
to
practise
their
proprieties
and
consemblable
effects
.
In
regard
of
the
former
,
take
of
the
phlegme
of
Aqua
vitae
,
and
do
upon
all
the
same
just
that
which
you
did
with
the
distilled
vineger
upon
the
rust
,
it
will
dissolve
more
then
the
halfe
:
withdraw
your
phlegm
by
a
light
distillation
,
and
upon
the
gum
that
shall
rest
congealed
,
cast
●ine
Aqua
vitae
,
stirring
it
strongly
with
a
baston
upon
warme
ashes
,
but
you
must
not
warme
it
so
much
as
the
vineger
and
the
phlegme
,
and
when
the
aqua
vitae
shall
be
well
charged
of
its
dissolution
,
retire
it
by
a
slow
distillation
in
Balneo
Marie
,
in
a
limbeck
;
for
it
will
serve
you
againe
as
before
:
and
if
that
be
very
proper
for
the
dysenteries
,
and
fluxes
of
the
belly
,
with
exulcerations
and
gangrens
with
small
shot
;
as
also
is
the
second
Crocum
drawne
by
the
phlegme
,
of
very
great
efficacy
:
and
the
third
yet
of
more
,
drawne
by
Aqua
vitae
,
which
will
remain
in
yellow
powder
the
true
essence
of
iron
,
which
we
have
searched
even
to
the
Center
.
But
in
all
dissolutions
take
heed
to
leave
them
well
in
repose
,
and
not
to
receive
but
the
clear
,
pure
,
and
neat
,
without
any
feces
or
residences
;
rather
put
them
for
an
hour
in
a
warm
bath
to
clarifie
them
.
The
vineger
that
remaines
,
and
the
phlegm
,
you
may
filter
,
but
not
the
aqua
vitae
,
because
of
its
unctuosity
:
which
makes
it
difficult
to
separate
it
,
from
its
residences
;
we
must
therefore
attend
till
it
be
cleare
.
Behold
these
three
earths
,
and
the
three
dissolvants
proceeding
one
and
the
other
from
the
vegetable
,
that
is
to
say
,
wine
,
the
most
excellent
substance
of
all
the
vegetabl●s
,
which
the
Philosopher
Calisthenes
called
the
blood
of
the
earth
.
Now
for
the
affinity
that
is
betwixt
iron
and
copper
,
we
will
here
pursue
in
one
traine
some
experiments
proceeding
from
the
said
copper
.
Take
(
to
shorten
as
much
as
may
be
)
of
the
stone
of
Azur
,
which
is
a
minerall
of
copper
,
which
will
render
you
more
then
twelve
ounces
neat
and
liquid
for
a
pound
.
But
here
we
shall
be
constrained
to
make
a
little
digression
to
serve
for
advertisement
.
In
metallick
dissolutions
,
(
and
let
this
be
a
maxim
)
we
must
rather
take
raw
minerals
,
coming
from
the
earth
,
and
not
the
accomplished
metals
,
and
that
for
three
reasons
.
The
first
,
for
that
excuseth
you
of
labour
,
and
length
of
time
,
to
calcine
them
,
and
make
them
dissoluble
.
The
second
,
that
in
the
dissolution
of
the
minerall
you
shall
find
more
of
the
salt
,
and
shall
extract
it
more
easily
,
then
in
six
of
one
of
their
chalx
.
And
the
third
,
for
that
the
spirits
of
metall
,
are
not
yet
at
first
so
imprisoned
in
their
corporall
masse
,
as
in
the
superficies
within
this
minerall
and
in
much
greater
aboundance
:
there
when
it
hath
passed
the
asperity
and
rigour
of
the
fire
,
to
separate
the
metal
,
most
part
of
the
spirits
disperse
themselves
and
the
●est
are
drowned
and
barred
fast
in
the
bottome
of
the
body
:
whence
it
is
a
difficulty
to
draw
them
;
so
that
afterwards
the
oil
is
worse
easie
to
extract
from
salt
,
in
the
dissolution
of
chalks
,
then
of
that
which
shall
be
drawn
from
the
minerals
.
Take
then
of
this
Azure
stone
for
the
shorter
,
or
if
you
have
it
not
of
aes
ustum
burned
Brasse
,
which
we
make
coupellans
of
brasse
,
in
three
parts
of
lead
,
(
verdigrease
is
too
gummy
and
unfit
)
or
making
meal
of
the
filings
of
copper
,
even
as
we
said
heretofore
of
iron
,
putting
thereunto
a
little
aqua
fortis
,
make
it
clear
,
which
will
be
green
,
as
an
Emeraud
,
and
pursue
it
,
in
and
through
all
as
you
did
iron
:
till
the
salt
or
gum
remain
in
the
bottome
congealed
,
proper
for
hollow
ulcers
,
and
many
other
effects
of
chirurgery
;
you
may
yet
governe
this
gum
with
phlegme
and
aqua
vitae
,
as
you
did
iron
.
And
of
the
first
very
gumme
extracted
by
the
vineger
,
may
thence
draw
an
oil
,
as
it
was
said
of
lead
.
In
regard
of
the
earths
that
remain
of
the
dissolutions
of
the
aqua
vitae
,
without
any
further
dissolving
of
it
,
nor
leaving
any
tincture
therein
,
nor
to
disjoin
them
which
is
hard
to
do
,
nor
to
clarifie
the
aqua
vitae
,
but
will
remain
impasted
together
as
milk
with
dough
,
for
they
will
be
white
,
after
you
have
dryed
them
well
in
the
Sunne
,
or
before
a
gentle
fire
.
Put
them
upon
a
plate
of
iron
,
or
of
warmed
copper
:
and
if
they
fume
not
,
it
is
a
signe
they
are
all
deprived
of
their
spirits
.
Yet
put
them
in
a
cornue
,
with
a
naked
bottome
among
coals
,
and
perfect
the
drying
of
them
;
then
at
last
give
a
fire
of
calcination
.
Cast
aqua
vitae
thereon
to
dissolve
that
which
you
can
;
and
evacuating
the
dissolution
,
perfect
to
dry
the
moisture
which
may
thereof
remain
giving
againe
fire
of
calcination
in
the
end
:
and
againe
putting
aqua
vitae
thereon
to
perfect
the
extraction
of
all
the
salt
therein
remaining
,
which
will
be
perfected
in
the
third
or
fourth
reiteration
.
I
have
put
you
to
an
addresse
of
great
effects
,
where
I
do
not
pretend
to
lead
you
by
the
hand
any
further
,
not
to
injure
good
and
curious
spirits
,
that
by
long
labours
and
perquisitions
have
travelled
to
obtaine
that
which
others
had
better
cheap
,
and
also
to
that
which
we
reserve
for
our
discourse
of
Gold
and
Glasse
,
where
we
will
declare
that
which
shall
here
be
left
imperfect
,
not
having
attained
,
but
by
the
end
of
the
lip
:
wherefore
we
will
take
but
that
which
is
necessary
to
clear
what
the
Prophets
have
thereupon
touched
in
their
parables
and
similitudes
.
In
the
first
place
of
the
two
perfect
gold
&
silver
,
on
which
they
have
most
insisted
on
the
good
part
,
for
the
imperfect
tinne
,
copper
,
and
iron
,
they
have
ordinarily
applyed
to
the
worst
part
for
vices
and
depravations
,
contumacies
and
durities
;
and
lead
for
vexations
and
molestations
.
Gold
for
true
beliefe
,
faith
,
piety
,
and
religion
,
and
in
sum
,
all
that
which
concernes
the
honour
and
service
of
God
;
Silver
,
for
good
and
charitable
works
of
mercy
;
due
in
respect
of
our
neighbour
.
So
that
these
two
metals
represent
the
two
tables
of
the
Decalogue
.
And
it
would
not
be
farre
from
the
purpose
to
make
a
trimming
of
the
Altar
.
The
first
of
gold
,
containing
four
precepts
,
in
four
azure
letters
,
which
signifieth
heaven
,
and
the
other
of
silver
in
green
letters
,
signifying
the
earth
.
Origen
in
the
2.
Homil.
upon
this
text
of
the
first
of
Canticles
(
We
will
make
thee
borders
of
gold
,
with
studs
of
silver
,
)
triumpheth
to
allegorize
the
shape
of
gold
,
this
(
saith
he
)
holds
the
figure
of
the
invisible
and
incorporeall
nature
,
(
and
this
for
that
it
is
of
a
substance
so
homogeneall
and
subtill
,
that
nothing
can
extend
it selfe
more
fine
)
and
silver
,
represents
the
vertue
of
the
Verb
,
following
that
which
the
Lord
said
in
the
2.
of
Hosea
,
I
have
given
you
gold
and
silver
,
and
you
have
therewith
made
Idols
to
Baal
.
But
we
make
the
Holy
Scripture
Idols
of
gold
and
silver
,
when
we
turne
the
sense
thereof
to
some
perverted
interpretation
:
or
that
we
w●uld
Pindarize
it
by
elegances
,
as
if
vertue
consisted
on
the
vaine
flowers
of
Rhetoricke
,
for
in
doing
this
we
open
our
mouth
,
as
if
we
would
swallow
and
suck
in
heaven
,
whilst
our
tongue
licketh
the
earth
,
like
as
if
the
Prophet
should
say
,
I
have
given
you
sense
and
reason
,
whereby
you
ought
to
acknowledge
me
for
your
God
,
and
reverence
me
;
but
you
have
turned
them
aside
,
and
therewith
have
made
Idols
:
By
sense
are
understood
the
internall
cogitations
which
represents
them
;
and
by
Reason
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
word
,
for
it
signifies
the
one
and
the
other
,
as
silver
denotes
,
Psal.
12.6
.
the
words
of
the
Lord
are
pure
words
,
as
silver
proved
in
the
fire
,
when
they
say
,
or
hold
,
that
silver
tryed
in
the
fire
,
is
the
tongue
of
the
just
,
are
not
my
words
as
fire
?
But
Cherubins
are
said
to
be
gold
,
because
they
interpret
them
for
the
ple●itude
of
divine
Science
.
And
the
Tabernacle
of
the
alliance
is
of
Gold
also
,
because
it
carries
the
type
and
i●
age
of
the
law
of
nature
,
where
consisted
the
gold
of
science
;
so
that
Gold
is
referred
to
the
conc●ption
and
thought
,
and
silver
to
the
word
,
according
to
which
the
wise
man
alludeth
in
the
25.
of
the
Pro●erbe
,
As
Golden
apples
with
silver
nets
,
so
is
he
that
speak●
words
in
a
fit
sea●on
.
Hitherto
Origen
.
But
will
we
hear
what
Zohar
sets
down
,
from
whence
Origen
hath
fished
out
the
greatest
part
of
his
rare
and
profound
meditations
and
allegories
,
and
to
the
purpose
of
those
apples
of
gold
,
enchased
within
the
nets
of
silver
.
The
gold
from
above
is
the
gold
sagur
,
inclosed
or
folded
up
;
that
from
below
is
more
exeposed
to
our
senses
,
(
nothing
should
better
agree
to
the
M●ssihe
which
is
the
true
pure
gold
of
Evihah
,
mentioned
Gen.
2.
hee
which
is
reinclosed
within
silver
,
)
namely
his
divinity
,
and
reshut
up
with
the
humanity
.
Zohar
pursues
it
;
In
the
Tabernacle
there
were
mingled
gold
,
and
silver
,
to
assemble
the
divine
mystery
above
in
one
subject
,
where
soveraigne
perfection
was
found
.
But
the
Cherubims
were
all
of
gold
,
shewing
their
Angelicall
nature
which
doth
not
participate
of
any
corporeity
,
without
any
silver
or
copper
mingled
therewith
.
Gold
within
silver
expresseth
mercy
,
by
which
the
whole
universe
was
built
,
(
the
world
was
built
in
mercy
,
)
upon
which
Gods
Throne
is
established
,
His
Royall
seat
shall
be
prepared
in
mercy
.
But
the
rigour
of
judgement
is
designed
by
copper
,
which
approacheth
to
the
colour
of
bloud
,
without
the
effusion
whereof
,
also
there
is
no
remission
.
And
therefore
it
was
ordained
,
that
Moses
should
erect
a
Serpent
in
the
Wildernesse
to
heale
those
who
were
bitten
by
the
vermine
and
cast
th●ir
eyes
upon
it
.
Then
gold
,
silver
,
and
copper
,
are
the
three
metals
that
go
together
,
the
Chasma'l
,
or
the
electrum
of
Ezechiel
.
And
there
is
a
faire
meditation
upon
the
3
colours
,
which
are
these
,
white
,
of
silver
,
that
represents
water
,
is
mercy
,
manifested
by
the
particle
Jah
,
assigned
to
the
Father
,
which
the
Apostle
cals
the
father
of
mercies
,
1
Cor.
1.3
.
Copper
that
in
rednesse
imitates
fire
,
is
the
rigour
and
the
severity
of
justice
,
which
the
Aegyptians
call
Din
,
attributed
to
the
Holy
Spirit
,
against
which
if
any
blaspheme
,
hee
shall
neither
be
pardoned
in
this
world
here
,
nor
in
the
other
.
The
third
,
in
the
middle
of
two
,
is
the
citrinity
of
the
gold
,
composed
of
white
and
red
,
as
we
may
see
in
saffron
,
bloud
,
vermillion
,
and
other
the
like
,
tempered
with
water
,
which
is
white
,
for
from
thence
is
procreated
a
golden
yellow
;
for
Citrinity
,
saith
Geb●r
,
is
nothing
else
,
but
a
determinate
proportion
of
white
and
red
.
And
this
guilded
citrinity
is
attributed
to
the
Sonne
,
who
participates
of
Mercy
and
Justice
:
in
pursuance
of
that
spoken
in
the
16.
of
Eccl.
11.
because
mercy
and
wrath
are
with
him
.
But
latten
or
copper
,
which
in
its
exteriour
hath
some
resemblance
with
gold
,
but
within
all
impure
and
corrupt
,
denoting
hypocrisie
,
which
under
a
masque
of
pious
zeale
,
and
religion
hatcheth
its
wicked
desires
,
and
detestable
ambitions
,
impieties
,
erroneous
opinions
,
lusts
,
animosities
,
revenges
,
and
other
unjust
and
perverse
intentions
.
The
whitenesse
of
the
silver
,
on
the
one
side
,
of
which
this
lett
on
participates
,
for
it
is
but
at
16
Carats
being
pallied
by
the
rednesse
of
copper
,
that
causeth
it
citrinity
.
But
this
rednesse
is
but
cruelty
,
and
malice
,
which
corrupteth
gentle
sincerity
.
If
your
sinnes
were
as
red
as
scarlet
,
or
vermillion
,
they
shall
bee
as
white
as
snow
,
Esay
1.16
.
In
regard
of
lead
,
it
is
put
for
vexations
and
molestations
,
wherewith
God
doth
visit
us
;
by
means
whereof
,
hee
bringeth
us
unto
repentance
;
for
as
lead
burneth
,
and
exterminateth
all
the
imperfections
of
metall
,
which
Boetius
the
Arabian
,
calleth
water
of
Sulphur
;
so
tribulation
divesteth
us
here
below
,
from
many
spots
,
which
wee
thereby
have
contracted
,
so
that
,
St.
Ambrose
calleth
it
,
Heavens
Key
,
following
that
which
is
written
,
Act.
14.22
.
Through
many
temptations
we
must
enter
into
the
Kingdome
of
Heaven
.
The
Apostle
Rom.
5.3
.
and
4.
&c.
useth
a
very
fine
gradation
,
Trihulations
begets
patience
tpatience
experience
,
and
experience
hope
,
and
hope
maketh
not
ashamed
,
because
the
love
of
God
is
shed
abroad
in
our
hearts
by
the
holy
spirit
,
that
is
given
unto
us
.
Fire
denotes
tribulation
,
whereupon
the
said
Saint
Ambrose
upon
the
first
psalm
,
Fire
saith
he
,
burneth
waxe
,
which
melts
it self
to
bee
purged
,
and
wee
are
proved
by
fire
,
for
God
desiring
to
convert
a
sinner
chastiseth
him
,
and
burneth
him
,
to
purge
him
:
for
fire
is
light
to
Beleevers
,
and
punishment
,
to
the
incredulous
.
Said
Saint
Jerome
very
well
upon
Ezechiel
.
That
fire
illuminates
Beleevers
,
and
blinds
Infidels
,
serving
for
nothing
but
smoak
which
makes
them
weep
,
and
darknesse
,
as
smoak
which
is
noxious
to
the
eyes
.
With
which
fume
the
house
of
Israel
was
all
filled
and
darkened
;
Behold
all
yee
that
kindle
a
fire
,
and
that
compasse
your selves
about
with
sparks
,
walk
in
the
light
of
your
fire
,
and
in
the
sparks
that
ye
have
kindled
,
and
you
shall
sleep
in
sorrow
.
From
thence
saith
Origen
,
it
seems
that
sinners
kindle
themselves
a
fire
,
wherewith
they
must
be
crucified
.
O
Israel
thou
hast
destroyed
thy self
,
Hos.
13.
And
in
the
28.
of
Ezek.
18.
I
will
bring
forth
a
fire
,
from
the
midst
of
thee
,
it
shall
devoure
thee
,
and
I
will
bring
thee
to
ashes
upon
Earth
.
The
matter
then
which
entertains
it
,
are
our
iniquities
,
and
our
offences
,
their
iniquity
shall
burn
as
fire
.
And
in
the
7.
of
Eccles.
17.
The
vengeance
of
the
ungodly
is
fire
,
and
wormes
,
which
toucheth
upon
that
in
the
9.
of
St.
Mark
.
44.
alledged
out
of
the
66.
of
Esaiah
24.
Whose
worm
shall
not
dye
,
nor
their
fire
bee
quenched
:
for
the
one
and
the
other
are
endlesse
,
namely
the
fire
that
burns
them
,
and
the
worm
that
gnawes
their
consciences
in
this
world
,
and
in
the
other
,
torments
them
for
ever
.
There
where
on
the
contrary
,
if
God
set
it
on
fire
,
wee
may
say
with
one
of
our
ancient
fathers
,
O
happy
flame
,
but
not
burning
,
illuminating
,
but
not
consuming
:
Thou
dost
transform
whom
thou
dost
touch
,
so
that
they
,
even
merit
to
bee
called
Gods
.
Thou
hast
warmed
thy
Apostles
,
who
forsaking
all
things
but
thee
,
have
been
made
Gods
children
:
Thou
hast
warmed
the
Martyrs
,
who
have
spilt
their
bloud
:
Thou
hast
warmed
the
Virgins
,
who
by
the
fire
of
Divine
Love
,
have
quenched
the
heat
of
concupiscence
.
The
Confessors
likewise
,
that
have
separated
themselves
from
the
world
,
to
join
and
to
unite
unto
thee
.
So
that
every
creature
,
by
the
beneficence
of
this
fire
,
repurgeth
it self
,
from
its
coinquinations
,
and
ordures
,
and
there
is
nothing
exempted
from
its
heat
,
if
it
would
come
to
injoy
the
fellowship
of
God
;
for
it
is
this
fire
,
that
kindleth
in
us
by
the
illuminations
of
the
holy
Spirit
,
by
means
of
our
corporall
tribulations
,
which
brings
us
sooner
to
God
,
then
any
other
thing
,
of
which
Lead
is
one
of
their
symboles
,
working
the
same
operations
in
metals
,
as
afflictions
do
in
us
.
There
is
so
gallant
a
passage
in
the
6.
of
Jer.
under
the
figure
of
a
Coupelle
,
which
I
think
,
that
there
is
not
a
Goldsmith
,
Refiner
,
or
a
Mettleman
,
which
hath
spoken
more
properly
:
They
are
all
corrupters
,
speaking
of
the
Jewish
people
,
then
iron
or
copper
.
The
bellows
are
bu●nt
,
the
Lead
is
consumed
in
the
fire
,
the
Founder
melteth
in
vain
,
for
their
wickedness●s
are
not
plucked
away
,
R●probate
silver
shall
men
cal
them
,
for
the
Lord
hath
rejected
them
.
Whereupon
Rab.
Sol.
is
a
little
interveared
for
that
hee
doth
not
well
understand
the
Coupelles
,
being
willing
to
adjoin
one
of
his
own
.
The
prophet
speaketh
here
(
saith
hee
)
of
God
as
of
a
Goldsmith
,
who
desirous
to
purge
gold
puts
thereunto
lead
or
tin
,
that
the
fire
should
not
consume
the
gold
:
for
after
the
lead
is
consumed
,
the
fire
hurts
the
gold
by
consuming
it
.
Mark
what
it
is
to
speek
unadvisedly
of
things
wee
doe
not
understand
,
for
so
doing
we
suffer
our selves
to
fall
easily
into
grosse
absurdities
:
There
are
are
here
two
faults
so
apparent
,
that
even
appr●ntices
would
mock
at
them
:
the
one
to
mixe
Tin
at
the
Coupelle
or
ashes
in
stead
of
lead
:
for
it
would
not
bee
fit
:
also
the
Prophet
takes
heed
therein
.
See
what
Geber
sets
down
,
in
the
Chap.
of
Ashes
,
Metalls
that
participate
least
of
the
substance
of
quick-silver
,
and
more
of
Sulphur
,
separate
themselves
sooner
and
more
easily
from
their
mixtions
.
So
that
lead
,
because
it
hath
more
of
the
Sulphureall
terrestreity
,
and
lesse
quick-silver
,
it
is
of
more
tender
and
light
fusion
,
then
any
other
:
hardens
lesse
in
the
coupple
and
separates
soonest
:
therefore
it
is
more
proper
to
this
examination
,
for
that
it
carries
away
with
lesse
time
and
pains
,
the
impu●iti●s
of
imperfect
metals
,
mingled
with
gold
and
silver
.
Upon
which
there
is
no
action
,
and
by
consequent
b●ings
lesse
domage
thereunto
:
the●e
where
because
the
substance
of
tin
participates
of
much
quick
silver
,
and
of
little
sulphurous
earthinesse
,
so
that
being
more
pure
and
subtil
,
the
more
profoundly
it
mingles
it self
,
and
adheres
more
strongly
to
gold
and
silver
,
from
which
it
is
separated
more
slowly
and
more
unwillingly
,
with
so
much
of
their
losse
and
falling
off
:
the
other
error
is
to
think
,
that
when
the
lead
in
the
Coupelle
hath
exterminated
the
imperfect
metals
,
and
it self
is
partly
gone
away
in
smoak
,
partly
burned
,
and
partly
inglued
,
within
the
Coupelle
as
in
vitrified
litarge
,
fire
cannot
in
any
thing
hurt
gold
,
for
being
fire
and
pure
,
it
would
remain
there
a
thousand
years
without
the
losse
of
one
grain
:
to
which
nothing
of
things
is
wanting
,
it
is
even
safe
in
burnings
,
and
great
fires
;
the
matter
remaining
said
Pliny
well
,
speaking
of
gold
in
his
33.
Book
,
chap.
3.
as
wee
may
see
by
experience
.
The
prophet
said
then
,
and
that
so
properly
as
nothing
more
,
that
even
as
when
there
are
more
impurities
mingled
with
gold
and
silver
,
to
repurge
them
we
must
put
thereunto
more
lead
at
once
.
So
the
Jews
iniquities
were
so
great
that
it
was
needfull
to
visit
them
with
more
afflictions
one
upon
another
to
make
them
know
their
offences
and
to
forsake
them
:
as
Physitians
who
redouble
oftentimes
their
purgations
and
medicaments
in
those
bodies
,
where
the
malady
is
contumacious
and
rebellious
:
for
tribulations
and
adversities
,
are
in
us
as
fire
,
and
as
lead
,
in
impure
metalls
:
As
gold
and
silver
are
tryed
by
the
fire
,
so
the
Lord
tries
our
hearts
,
Prov.
2.
and
in
the
2.
of
Eccles.
5.
Whatsoever
is
brought
upon
thee
,
take
patiently
,
for
gold
and
silver
,
are
tried
by
fire
,
and
men
by
the
furnace
of
tribulation
,
and
anguish
:
Saint
Gregorie
in
his
Pastoralls
upon
this
passage
of
the
11.
of
Ez●kiel
,
who
dilateth
and
insisteth
hard
upon
this
metaphor
and
similitude
.
The
house
of
Israel
is
to
me
become
drosse
,
all
they
are
brasse
and
tin
,
and
iron
in
the
midst
of
the
furnace
,
and
they
are
the
drosse
of
silver
,
and
therefore
saith
the
Lord
,
I
wil
gather
you
in
the
midst
of
Ierusalem
,
as
a
masse
of
silver
,
brasse
,
tin
,
and
iron
,
and
of
lead
,
into
the
midst
of
the
furnace
,
to
blow
the
fire
upon
them
to
melt
them
.
So
I
will
gather
them
in
mine
anger
,
and
in
my
fury
,
yea
I
will
gather
them
and
blow
upon
them
,
in
the
fire
of
my
wrath
,
and
they
shall
be
melted
,
in
the
midst
thereof
.
As
silver
is
melted
in
the
midst
of
the
furnace
,
so
shall
they
be
melted
in
the
midst
thereof
,
and
they
shall
know
,
that
I
the
Lord
have
poured
my
fury
upon
them
.
Saint
Gregory
,
interprets
this
for
the
Jews
,
who
in
their
strong
adversities
would
not
leave
to
go
out
of
the
way
of
their
vices
,
and
depravations
,
and
would
receive
no
correction
but
made
themselves
worse
:
Malachy
3.3
.
useth
the
same
form
of
speech
.
The
Lord
shall
fit
to
melt
and
purge
silver
,
hee
shall
purifie
the
Sonnes
of
Levi
,
and
purge
them
as
gold
,
and
silver
,
and
they
shall
offer
to
the
Lord
an
offering
of
righteousnesse
.
See
how
hee
there
resembleth
very
well
,
Gold
to
Faith
,
and
Religion
and
Silver
to
works
,
for
i●
the
one
and
not
the
other
be
not
very
clean
,
in
vain
would
we
present
them
unto
God
.
And
all
this
must
bee
perfected
by
fire
:
according
●o
which
the
Psalmist
speaketh
,
Thou
h●st
proved
my
heart
,
and
hast
visited
me
in
the
night
,
thou
hast
examined
mee
by
fire
,
and
there
is
no
iniquity
found
in
mee
,
Psal.
17.3
.
for
(
as
St.
Chrysostome
saith
)
fire
according
to
the
will
of
God
,
doth
divers
operations
.
It
did
not
burn
the
three
children
in
the
furnace
,
yet
burned
those
that
were
without
:
and
as
the
Sea
gave
way
to
the
Israelites
,
to
passe
on
dry
foot
,
and
drowned
Pharaoh
,
and
all
his
that
pursued
them
.
There
is
a
fi●e
,
saith
St.
Ambrose
,
upon
the
39.
Psal.
vers
.
3.
which
with
its
Ardor
devoureth
the
transgression
,
and
blotteth
out
the
sin
:
But
wee
most
not
understand
it
materiall
fire
here
below
,
for
there
is
nothing
common
here
,
with
spirituality
,
but
by
way
of
analogy
,
and
correspondence
;
there
being
a
very
great
disproportion
betwixt
intelligible
and
sensible
things
,
as
in
Jer.
20.9
.
And
there
was
a
burning
fire
in
my
bones
.
In
sum
that
the
holy
Scripture
is
stuffed
with
these
manner
of
speeches
drawn
from
fire
and
metals
.
As
in
Hag.
2.8
.
The
silver
is
mine
,
and
the
gold
is
mine
,
saith
the
Lord
of
Hosts
.
Gold
,
silver
,
and
all
metals
,
yea
generally
,
all
things
whatsoever
,
although
they
may
bee
said
to
bee
of
God
;
as
St.
Jerome
said
very
well
,
forasmuch
as
he
created
them
,
and
gave
them
being
,
subsistance
,
and
maintenance
.
The
earth
is
the
Lord
and
the
fulnesse
thereof
:
notwithstanding
this
gold
and
silver
,
which
God
alleadgeth
here
more
particularly
to
bee
his
,
must
bee
understood
mystically
.
By
silver
,
interpret
the
law
of
the
mouth
,
Tbe
words
of
the
Lord
are
pure
words
,
as
silver
tried
in
a
furnace
of
earth
,
purified
seven
times
.
And
by
Gold
(
saith
Zohar
)
the
written
Law
,
where
there
are
many
brave
meditations
to
be
considered
;
for
there
i●
not
a
form
of
a
letter
,
point
nor
accent
,
but
importeth
some
mystery
,
as
it
is
particularly
specified
in
Ghinab
Egoz
,
in
the
garden
of
drowning
of
Rabbi
Joseph
Castiglia●
.
On
the
other
side
silver
is
applyed
to
the
old
Testament
,
gold
to
the
New
.
Origen
confronts
Faith
to
Gold
,
and
the
confession
and
preaching
thereof
to
silver
.
That
there
,
to
the
conceptions
of
the
thought
,
and
this
here
,
to
the
word
and
enuntiation
made
by
month
which
expresseth
it
,
and
puts
it
out
.
The
tongue
of
the
just
is
chosen
silver
.
Of
which
two
metal●
,
namely
of
right
Faith
and
purity
of
conscience
,
and
of
verball
confession
,
the
Temple
,
and
Church
of
God
in
Christianism
,
and
the
glory
of
him
was
greater
then
the
Jewish
Law
,
which
was
but
a
dark
shadow
th●reeof
.
So
that
gold
,
designs
the
heart
,
that
corresponds
to
the
Sun
,
and
to
fire
:
and
silver
words
,
with
Salt
wherewith
they
must
be
seasoned
:
The
word
is
near
unto
thee
even
in
thy
mouth
,
and
in
thy
heart
that
thou
maist
doe
it
:
which
the
Apostle
appropriating
,
If
thou
confesse
the
Lord
Iesus
with
thy
mouth
,
and
dost
beleeve
in
thy
heart
,
that
God
hath
raised
him
from
the
dead
thou
shalt
be
saved
:
for
wee
beleeve
with
the
heart
to
Iustification
,
and
confesse
with
the
mouth
to
have
Salvation
.
It
is
gold
and
silver
which
hee
would
that
wee
should
build
on
his
foundation
:
the
gold
of
Havilah
,
that
groweth
within
the
terrestriall
Paradise
,
with
the
Carbuncle
and
the
Emrauld
which
the
Psalmist
in
the
67.
Psalm
calleth
the
Greens
of
Gold
.
Behold
here
the
depurements
that
fire
operates
where
it
passeth
:
and
chiefly
upon
metals
,
which
are
of
a
most
strong
and
persisting
composition
,
as
any
other
Elementary
substance
,
therefore
wee
have
therein
a
little
insisted
,
because
that
the
Prophets
have
therein
founded
the
greatest
part
of
their
Allegories
:
where
wee
must
note
,
that
they
have
commonly
put
the
imperfect
,
lead
,
tin
,
iron
,
and
copper
,
in
the
bad
part
,
and
sometimes
gold
also
:
as
in
Jer.
51.7
.
Babylon
is
a
golden
Cup
:
and
in
the
2.
of
Dan.
32.
speaking
of
Nebuchadnezar
,
Thou
art
the
Golden
head
,
more
in
the
31.
of
Eccles.
there
are
many
chances
in
gold
:
Zohar
calls
it
Satans
dung
,
following
the
Text
of
the
37.
of
Job
:
Gold
comes
from
the
North
:
for
the
North
is
alwayes
taken
by
the
Cabalists
in
the
evill
part
,
because
the
Sun
never
passeth
thereby
,
and
it
relates
to
midnight
,
where
the
hurtfull
powers
are
in
their
great
reputation
and
vigour
:
as
on
the
contrary
,
Noon
in
good
part
;
Wee
must
not
then
understand
,
that
Job
would
say
that
gold
came
from
the
Northern
parts
,
for
it
grows
not
there
by
reason
of
their
continuall
colds
:
but
in
some
certain
place
,
where
it
procreates
;
this
is
more
ordinarily
towards
the
North
:
against
which
the
Sun
,
as
against
a
But
,
darts
its
beams
,
being
to
the
Meridion
all
part
,
as
likewise
all
good
wines
.
And
to
this
purpose
Franciscus
Oviedus
in
his
16.
Book
,
Chap.
1.
of
his
generall
historie
of
the
Indies
,
speaking
of
the
Isle
of
Borichen
,
puts
this
,
Borichen
,
otherwise
called
St.
Johns
Island
,
is
very
rich
in
gold
,
and
men
draw
it
,
in
great
quantity
,
even
on
the
Northern
side
,
as
in
the
opposite
part
towards
the
South
,
it
is
very
fruitfull
of
victualls
:
the
same
also
is
found
even
in
Spain
it self
.
Gold
then
is
sometimes
taken
in
the
worser
part
,
as
in
the
golden
Calf
which
the
Israelites
melted
in
Moses
his
absence
,
from
whence
one
of
their
Rabbins
said
,
there
had
never
befallen
them
any
calamity
and
misery
,
but
there
was
an
ounce
of
that
Idol
mingled
therewith
:
Silver
because
of
its
whitenesse
,
denotes
Mercy
,
is
alwayes
in
the
good
part
,
and
first
in
esteem
before
gold
,
as
it
is
Hag.
the
2.
Mine
is
the
silver
,
and
mine
is
the
gold
.
The
Onorocrites
also
hold
,
that
to
dream
of
gold
presageth
some
near
affliction
,
because
it
agreeth
in
colour
with
gall
,
and
the
pain
in
the
ears
,
two
subsistences
extreamly
bitter
:
and
bitternesse
signifies
,
trouble
,
anguish
,
and
grief
;
as
Pearls
doe
tears
for
their
resemblance
:
But
silver
expresseth
joy
and
merriment
.
And
therefore
saith
the
same
Zohar
,
Gold
is
attributed
to
Gabriel
,
and
Silver
to
Michael
,
which
in
order
is
his
superior
,
Brasse
to
Vriel
,
because
it
represents
him
in
colour
of
fire
,
faith
to
Vr
of
the
Caldees
,
Gold
,
saith
he
,
and
fire
march
together
,
and
copper
with
them
,
where
was
built
the
little
Altar
without
,
where
the
bloud
of
the
Sacrifices
was
spilt
,
and
that
within
was
of
gold
,
Exod.
38.
and
39.
Silver
is
the
primary
light
of
the
day
,
and
Jacob.
And
gold
,
that
of
the
night
,
and
Esau
or
Edom
red
:
Silver
represents
milk
;
and
gold
wine
,
alluding
to
craft
and
subtilty
,
where
it
is
said
,
in
the
2.
Eccles.
I
thought
to
draw
my
flesh
with
Wine
,
to
give
myself
unto
Wisedome
.
But
to
return
to
our
principall
purpose
,
fire
amongst
other
its
properties
and
effects
,
is
very
purging
,
and
also
in
flesh
,
and
other
corruptible
substances
,
Salt
consumes
the
greatest
part
of
their
corrupting
humors
:
fire
also
doth
the
same
,
and
analogically
spiritual
fire
,
which
is
nothing
but
the
charitable
ardor
of
the
Holy
Spirit
,
that
inflames
us
with
Faith
,
Charity
,
Hope
.
Shakes
off
the
impurities
of
our
souls
,
as
it
is
Esa.
1.25
.
I
will
purely
purge
away
thy
drosse
,
and
take
away
all
thy
tin
,
for
this
place
here
in
the
10.
of
the
same
Prophet
,
vers.
17.
And
the
light
of
Israel
,
shall
be
for
a
fire
,
and
his
holy
one
for
a
flame
,
sheweth
sufficiently
that
the
Holy
Spirit
is
not
only
light
,
but
fire
and
flame
,
which
salteth
and
repurgeth
our
consciences
from
corruption
,
vices
,
and
iniquities
.
The
Sun
also
,
which
is
a
visible
Image
of
the
invisible
Divinity
,
as
for
light
,
fo
for
its
vivifying
heat
,
wherewith
all
sensible
things
are
maintained
,
as
the
intelligible
by
the
super
c●lestial
Sun
,
works
the
same
effect
in
case
of
purification
,
as
fire
.
As
we
may
see
by
experience
,
as
the
places
where
the
Sun-beams
come
not
,
are
ever
musty
and
mouldy
,
and
to
purifie
them
wee
open
windowes
to
admit
light
into
them
:
and
there
make
great
fires
,
which
is
very
proper
in
the
time
of
the
Plague
,
for
it
chaseth
away
ill
air
,
as
light
doth
darknesse
.
Also
evill
spirits
,
who
have
more
reputation
in
the
dark
,
from
plague
walking
in
darknesse
,
the
Hebrews
call
this
Divell
ravaging
by
night
Deber
,
and
from
his
violence
and
Meridian
Divell
,
that
of
the
day
Ketch
;
the
Greeks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
There
is
in
the
fire
,
saith
Pliny
,
a
certain
faculty
and
medicinall
vertue
against
the
Plague
.
Who
for
the
absence
and
hiding
of
the
Sun
,
comes
to
form
it self
:
wherein
wee
find
by
lightning
it
here
and
there
may
bring
great
comfort
and
succour
in
many
kinds
.
As
Empedocles
and
Hippocrates
doe
elsewhere
sufficiently
demonstrate
.
There
was
also
a
Physitian
at
Athens
that
got
much
reputation
,
by
causing
them
to
kindle
many
fires
during
the
Plague
time
.
So
that
,
the
true
Plague
of
the
soul
being
iniquities
and
offences
,
which
poison
it
,
its
theriac
or
counter-poyson
,
cannot
bee
better
found
then
in
the
fire
of
contrition
that
the
Holy
Spirit
kindles
therein
:
My
heart
was
hot
within
mee
,
while
I
was
musing
,
the
fire
burned
,
Psal.
39.3
.
There
is
also
a
fire
of
Tribulation
which
was
spoken
of
before
,
that
consumes
our
vanities
,
and
unruly
concupiscences
;
and
makes
us
retun
to
God
,
whereupon
one
of
the
ancient
Fathers
said
,
it
was
a
happy
tribulation
that
forceth
to
repentance
.
And
St.
Gregory
,
the
evils
that
presse
us
here
,
doe
compell
us
the
sooner
to
come
to
God
.
And
that
for
our
greater
good
,
that
God
doth
thus
burn
us
by
the
fire
of
tribuation
:
that
which
was
said
by
the
Psalmist
26.3
.
Prove
me
O
Lord
,
and
examine
mee
,
try
my
reins
,
and
my
heart
:
And
in
the
13.
of
Zach.
vers
.
9.
I
will
bring
the
third
part
through
the
fire
,
and
I
will
refine
them
as
silver
is
refined
,
and
I
will
try
them
as
Gold
is
tried
:
For
fire
hath
a
double
property
,
as
hath
been
said
,
the
one
to
separate
the
pure
from
the
impure
,
and
the
other
to
perfect
that
which
remains
of
the
pure
.
Take
away
rust
from
silver
,
and
it
will
go
forth
a
most
pure
vessell
:
But
the
propriety
of
these
significations
is
better
kept
in
the
Hebrew
,
then
in
any
other
tongue
.
Where
the
verb
Szaraph
is
joined
and
attributed
unto
silver
,
which
signifies
,
to
melt
,
and
to
refine
,
and
to
Gold
Baban
to
prove
.
The
one
denotes
Gods
in
Elect
an
holy
purity
of
conscience
by
silver
,
the
other
by
gold
a
perfection
of
constancy
,
which
wee
cannot
know
better
then
by
proof
:
and
from
thence
comes
dignity
and
eternall
glory
,
the
one
and
the
other
acquired
by
the
fire
of
Examination
and
of
probation
;
for
,
as
saith
St.
Chrysostome
,
that
which
fire
is
towards
gold
and
silver
,
the
same
is
tribulation
in
our
soules
from
which
fire
cleanseth
the
impurities
and
uncleannesse
,
and
makes
them
neat
shining
:
following
that
which
is
said
in
the
17.
of
Prov.
As
silver
is
tried
by
fire
,
in
the
furnace
,
so
God
proveth
the
hearts
of
his
Creatures
,
and
in
the
27.
of
Eccles.
ver
.
5.
The
furnace
tryeth
the
Potters
vessell
,
and
tentation
of
tribulation
,
trieth
good
men
.
There
are
many
,
saith
one
of
the
Fathers
,
who
whilest
they
are
red
in
the
fire
of
adversity
,
make
themselves
flexible
,
and
malleable
,
but
departing
therefrom
,
they
harden
themselves
again
as
before
,
making
themselves
unfit
for
conversion
or
amendment
;
Origen
in
his
5.
Homilie
upon
the
3.
Chap.
of
Jesus
Nave
,
they
that
draw
near
unto
me
,
draw
near
unto
fire
:
If
you
bee
(
saith
hee
there
)
Gold
or
silver
,
the
nearer
you
come
to
the
fire
,
the
more
you
will
become
resplendant
:
but
if
you
build
with
wood
,
straw
,
or
chaffe
,
upon
the
foundation
of
Faith
,
and
come
near
the
fire
,
you
shall
be
consumed
:
very
happy
then
are
those
that
drawing
near
the
fire
,
are
therewith
lightned
and
not
burnt
.
According
as
it
is
written
in
the
3.
of
Mal.
The
Lord
will
sanctifie
thee
in
burning
fire
.
St.
Augustine
,
upon
a
verse
of
the
45.
Psalm
.
Wee
have
passed
through
water
,
and
fire
:
Fire
burneth
(
saith
hee
)
and
water
corrupteth
:
When
adversity
comes
upon
us
,
it
is
as
it
were
fire
unto
us
:
and
worldly
prosperities
on
the
contrary
are
as
water
.
The
earthen
vessell
that
is
well
hardened
in
the
fire
,
fears
neither
water
nor
fire
.
Let
us
then
study
to
amend
our selves
by
the
fire
of
tribulation
,
by
bearing
it
patiently
;
for
if
the
pottery
be
not
firmly
strengthened
by
fire
,
the
water
of
temporall
vanity
will
soften
it
and
mingle
it
as
durt
.
And
therefore
wee
must
passe
through
the
fire
,
to
come
to
the
water
of
Mercy
,
and
Grace
,
whereof
St.
John
speaketh
in
the
3.
of
S.
Mat.
I
Baptize
you
with
water
unto
repentance
,
but
hee
that
comes
after
mee
is
stronger
then
I
,
and
he
will
B●ptize
you
with
the
holy
Spirit
,
and
with
fire
.
Of
which
fire
we
may
see
in
the
16.
of
Wisdome
,
17.
for
it
is
wo●derfull
,
that
in
the
water
that
quencheth
all
things
,
fire
should
be
most
powerfull
.
That
which
made
St.
Auguistine
himself
say
;
that
in
the
Sacrament
of
Baptism
,
which
they
exercise
and
Catechise
,
they
first
came
to
fire
,
and
after
to
the
Baptism
of
water
:
where
the
same
comes
to
the
temptations
of
this
age
,
where
in
the
anguish
which
oppresseth
us
,
the
fire
first
presents
it self
,
but
when
the
fear
therein
is
out
,
it
is
to
bee
feared
that
a
wind
of
vain
glory
proceeding
from
temporall
felicity
,
dissolve
it
not
into
rain
,
which
will
come
to
quench
the
fire
of
heat
and
Charity
,
which
affliction
hath
taken
within
our
Souls
.
To
this
purpose
,
from
fire
to
baptismall
water
,
designed
by
the
aforesaid
passage
,
wee
have
passed
through
water
and
fire
,
this
b●ats
upon
the
31.
of
Numb
.
of
clensing
by
fire
,
and
b●
water
,
according
as
the
things
may
suffer
:
for
visible
baptism
,
is
made
by
visible
water
,
and
wherein
the
water
consists
in
parts
which
is
nothing
else
but
congealed
water
,
by
the
acuity
of
fire
thrust
thereinto
:
with
which
salt
every
Sacrifice
must
bee
salted
,
that
is
to
say
,
the
externall
man
,
and
the
invisible
baptism
of
the
internall
spirituall
man
is
wrought
by
the
Grace
of
the
holy
Spirit
represented
by
fire
which
of
it self
is
invisible
,
and
unperceivable
,
except
it
bee
attached
to
some
matter
,
as
the
soul
is
in
the
body
:
This
fire
there
burneth
in
us
mortall
sins
,
and
the
water
washeth
away
Veniall
and
Originall
.
But
some
wil
demand
,
What
is
that
fire
,
from
whence
comes
it
,
that
so
purifies
our
souls
,
and
warms
them
in
the
Love
of
God
,
and
illightens
them
with
his
knowledge
?
for
wee
love
nothing
but
what
wee
know
:
and
wee
cannot
know
God
,
nor
see
his
light
,
but
by
his
light
(
In
thy
light
wee
shall
see
light
:
)
that
is
to
say
,
by
his
word
and
parol
who
hath
vouchsafed
to
revest
us
with
our
flesh
.
Thy
word
is
a
fiery
word
,
and
thy
servant
loveth
it
.
It
this
fire
then
which
our
Saviour
saith
,
hee
was
come
to
send
into
the
earth
:
and
what
will
I
,
if
it
bee
already
kindled
?
For
as
Prometheus
brought
fire
here
below
,
which
hee
had
lighted
,
in
one
of
the
wheels
of
the
Suns
Chariot
:
The
word
hath
rendred
,
lightened
in
the
Mercavah
Chariot
or
throne
of
God
,
which
is
all
of
fire
;
as
also
in
the
17.
of
Dan.
vers.
9.
Origen
in
his
13.
Homil.
upon
the
25.
of
Exodus
.
Jacinth
,
Purple
,
double
Scarlet
,
and
Silk
:
sets
down
,
that
these
four
represented
the
four
Elements
,
Silk
or
Linnen
,
the
Earth
from
whence
it
came
;
Purple
,
Water
,
because
extracted
from
bloud
with
the
shell
or
cockle
of
the
sea
;
Jacinth
in
Hebrew
Techeleh
,
the
Air
,
for
it
is
without
heavenly
blew
;
and
Scarlet
,
fire
,
by
reason
of
its
red
enflamed
colour
.
But
wherefore
is
it
there
said
,
that
Moses
redoubled
the
fire
;
and
not
one
of
the
rest
?
Because
that
fire
hath
a
double
propriety
,
the
one
to
shine
,
and
to
bee
bright
,
and
the
other
to
burn
:
wee
must
understand
corruptible
things
,
for
upon
the
incorruptible
,
wee
must
look
upon
for
this
regard
,
to
refine
them
and
amend
more
and
more
.
Did
not
our
hearts
burn
within
us
,
while
he
talked
with
us
by
the
way
,
and
while
hee
opened
to
us
the
Scriptures
?
Luke
24.32
.
said
the
Pilgrims
of
Emaus
.
And
this
is
it
wherefore
it
is
commanded
in
the
Law
to
offer
double
Scarlet
▪
to
adorn
the
Tabernacle
.
But
how
can
this
bee
?
Aske
Origen
,
a
Doctor
instructing
people
in
the
Church
of
God
,
designed
by
the
Tabernacle
,
if
hee
did
but
cry
after
the
vices
,
blasphem
,
and
reprove
them
;
without
bringing
instruction
and
consolation
to
the
people
,
explaining
to
them
the
Scriptures
,
and
the
obscure
sense
therein
concealed
,
wherein
consisteth
the
internall
Doctrin
,
and
the
mysticall
understanding
:
hee
well
offers
Scarlet
,
but
simple
and
not
double
,
because
that
this
fire
doth
not
but
burn
and
not
lighten
.
But
on
the
other
side
,
if
they
doe
but
clear
and
interpret
Scripture
without
reprehension
of
vice
and
sin
,
and
to
shew
requisite
severity
to
a
declarer
of
the
Word
of
God
,
wee
offer
as
it
were
simple
Scarlet
:
for
this
fire
there
,
doth
not
but
illuminate
&
doth
not
enflame
persons
to
repentance
of
their
misdoings
,
correction
and
amendment
of
life
:
whereunto
cooperates
the
Grace
of
the
Holy
Spirit
,
which
is
domestique
fire
,
with
which
wee
must
salt
our
souls
to
preserve
them
from
corruption
:
for
there
is
nothing
that
doth
more
symbolize
to
the
nature
of
the
soul
then
fire
:
because
it
is
that
of
al
things
sensible
,
which
approacheth
more
to
spirituality
,
as
well
for
its
continuall
and
light
motion
which
soars
alwayes
upwards
,
as
for
its
light
,
which
Plotin
saith
must
properly
be
attributed
to
the
intelligible
world
,
heat
to
the
Celestiall
,
and
burning
,
to
the
Elementary
.
And
for
as
much
as
it
participates
more
of
light
then
any
of
the
other
Elements
:
that
likewise
acquires
unto
it
a
precellency
above
the
rest
:
for
the
Earth
being
a
body
wholly
without
motion
,
dark
and
duskish
;
is
by
consequent
lesse
in
dignity
,
as
the
settlement
and
lees
of
all
others
.
Water
because
it
is
clearer
,
is
more
worthy
,
and
the
Air
yet
more
:
But
fire
is
that
which
surpasseth
all
,
therefore
it
is
lodged
in
a
higher
place
,
and
nearer
to
the
Region
of
the
air
:
It
is
that
,
which
Vincent
no
despicable
Author
,
was
pleased
to
say
in
his
Philosophicall
Mirror
,
2.
Book
,
33.
chap.
Every
thing
for
as
much
as
it
participates
more
of
light
,
so
much
the
more
it
approacheth
nearer
to
the
Divine
Essence
,
which
is
perfect
light
,
by
which
God
began
the
Creation
of
the
Universe
,
or
the
first
thing
that
hee
ordained
to
bee
made
,
was
light
:
and
to
shew
us
,
that
wee
must
alwayes
walk
in
light
and
not
in
darknesse
.
And
on
the
contrary
,
how
much
more
the
Elements
are
distant
from
light
,
by
so
much
they
approach
to
their
dissemblance
and
deformity
,
which
is
a
token
of
corruption
.
For
as
much
as
the
parties
of
the
composed
Elements
are
homogeneall
and
homomaternall
,
or
like
one
to
another
,
so
much
lesse
are
they
corruptible
and
separable
,
as
wee
may
see
in
gold
,
the
most
proportionate
substance
of
all
,
and
which
approacheth
nearest
to
fire
:
that
which
moved
Pindarus
from
the
beginning
of
his
first
Olympian
,
to
join
these
three
,
water
,
fire
and
gold
together
,
water
is
best
,
gold
,
and
shining
fire
,
&c.
Doe
wee
not
see
that
at
every
end
of
a
field
almost
that
the
Earth
doth
change
nature
and
quality
,
and
that
there
are
infinite
sorts
of
them
?
Not
so
many
of
Water
,
Air
is
most
like
unto
it self
:
but
if
there
bee
any
changes
or
alteration
therein
it
is
by
accident
,
as
if
some
maladies
should
fall
thereupon
:
which
doe
more
readily
adhere
thereunto
,
because
of
its
rarity
of
substance
then
to
any
others
.
Fire
is
altogether
exempt
therefrom
,
being
alwayes
one
,
and
in
its
al
like
to
his
parts
,
which
are
like
to
themselves
,
except
the
matter
to
which
it
doth
adhere
makes
it
vary
.
And
this
it
is
in
which
it
comes
nearest
to
the
Celestiall
nature
which
is
all
Uniform
in
it self
,
and
so
well
regulated
,
that
it
hath
nothing
unlike
:
which
maketh
that
the
fire
is
repurgative
above
the
rest
of
his
fellow
Elements
,
to
clear
them
and
put
in
evidence
.
In
the
12.
of
St.
Luke
our
Saviour
warneth
his
Disciples
to
have
their
Lampes
burning
in
their
hands
,
that
their
light
might
come
to
shine
amongst
men
,
that
their
good
workes
may
bee
seen
,
to
glorifie
their
Father
which
is
in
heaven
,
for
hee
that
doth
ill
hates
the
light
,
which
Job
saith
is
worse
to
Malefactors
,
then
the
shadow
of
death
.
It
is
the
same
also
that
Moses
would
secretly
infer
in
the
3.
of
Gen.
where
hee
makes
God
to
walk
at
noon
,
which
is
the
clearest
light
of
the
day
.
And
the
Apostle
in
the
1.
of
Tim.
6.16
.
saith
that
he
dwells
in
light
in
accessible
,
without
which
all
would
be
confusedly
folded
up
in
hideous
darknesse
.
Let
us
then
take
heed
,
that
the
light
which
hee
hath
pleased
to
put
into
our
soul
,
be
not
obfuscate
and
converted
into
black
obscurity
:
and
that
on
this
solid
foundation
which
hee
hath
granted
us
of
his
knowledge
,
wee
build
not
hay
,
wood
,
and
chaffe
,
all
things
of
themselves
obscure
and
dark
,
in
lieu
of
gold
,
silver
,
pretious
stones
,
so
clear
,
shining
and
bright
.
Let
us
hear
again
that
which
Zohar
divinely
discourseth
of
,
about
fire
and
light
,
upon
the
Text
of
the
4.
of
Levit.
Thy
Lord
God
is
a
consuming
fire
.
That
there
is
one
fire
which
devoures
another
being
the
stronger
,
as
wee
may
see
in
some
burning
firebrand
,
or
torch
,
that
which
proceeds
therefrom
is
of
two
sorts
:
the
one
blew
,
attached
to
a
black
match
,
which
retaineth
it self
there
nourishing
it self
from
corruption
.
The
other
flame
proceeding
from
the
red
inflamed
Match
is
white
,
and
the
blew
is
white
in
the
highest
,
as
to
return
to
the
first
originall
:
this
Homer
was
not
ignorant
of
,
when
in
the
6.
of
his
Odysses
hee
attributed
to
the
Olympus
a
pure
and
bright
splendor
.
Nothing
should
better
represent
unto
us
the
four
worlds
namely
the
white
which
is
supercelestial
,
the
blew
celestiall
,
the
match
fired
,
the
Elementary
,
and
the
burning
darknesse
,
Hell
:
which
abundantly
shews
us
the
body
.
Rednes
,
the
vitall
spirit
,
resident
in
the
bloud
;
the
blew
,
the
soul
;
the
white
,
the
intellect
,
and
the
divine
character
imprinted
in
the
soul
:
and
as
the
blew
light
doth
quickly
change
into
yellow
,
quickly
into
white
,
the
soul
also
can
doe
the
same
according
as
it
shall
incline
it self
to
good
or
to
evill
:
or
whether
shee
follows
the
provocations
of
the
flesh
or
the
invitations
and
exhortations
of
the
intellect
,
following
that
which
is
written
in
the
4.
Gen.
7.
If
thou
doe
well
,
shalt
thou
not
bee
accepted
?
and
if
thou
dost
not
well
,
sin
lieth
at
the
dore
.
And
unto
thee
shall
bee
his
desire
,
and
thou
shalt
rule
over
him
.
The
white
flame
is
alwayes
the
same
,
without
variation
or
change
,
as
doth
the
blew
:
So
the
fire
in
this
respect
is
fourfold
.
Black
in
the
lower
part
of
its
weik
,
where
the
flame
that
is
fastened
to
it
,
is
blew
.
Red
in
the
top
of
the
weik
,
and
the
flame
white
.
This
which
relates
also
,
to
the
four
Elements
,
black
,
materiall
,
to
the
Earth
:
Blew
more
spirituall
to
the
air
,
Red
to
fire
,
and
white
to
water
.
For
heaven
is
composed
of
fire
and
water
,
which
is
above
the
heavens
.
Let
the
waters
that
are
above
the
heavens
praise
the
Lord
.
Yet
neverthelesse
all
this
is
but
fire
,
as
Moses
the
son
of
Maynon
declares
very
well
in
the
second
Book
of
his
Mor.
chap.
31.
where
he
saith
that
under
the
name
of
Earth
are
comprised
the
four
Elements
,
and
by
darknesse
was
understood
the
first
fire
:
for
it
is
said
in
the
of
Deut.
You
have
heard
his
words
out
of
the
midst
of
fire
,
and
then
he
adds
of
a
sodain
,
You
have
heard
his
voice
out
of
darknesse
:
This
fire
moreover
,
was
called
the
first
fire
,
because
that
is
not
it
which
is
shining
and
clear
,
but
it
is
only
,
so
transparent
to
the
sight
,
as
is
the
Air
:
and
could
not
comprehend
it self
therewith
,
for
if
it
were
shining
wee
should
in
the
night
see
all
the
air
shine
as
fire
.
And
for
that
the
darknesse
,
which
was
first
named
,
denoted
fire
,
namely
that
whereof
it
is
said
,
that
darknesse
was
upon
the
face
of
the
Abysse
:
because
the
fire
was
under
the
three
Elements
;
comprised
under
this
word
Abyssus
.
There
are
other
darknesses
which
follow
after
:
then
when
the
separation
of
things
was
made
,
and
the
Darknesses
he
called
Night
.
All
this
,
the
foresaid
Rabbin
put
out
.
To
which
that
would
touch
,
which
the
Alcoran
carries
in
Azoare
.
65.
I
will
send
you
a
clear
and
beautifull
fire
.
All
this
which
adheres
then
to
the
low
black
part
,
is
therwith
consumed
&
destroyed
,
and
holdeth
place
of
death
:
after
which
,
cometh
true
life
:
the
blue
flame
likewise
if
it
therein
degenerate
,
and
lets
it
predominate
;
but
the
white
doth
not
endeavor
but
to
uncover
it self
here
below
to
transport
it self
upwards
:
and
not
suffer
it self
to
bee
over
mastered
by
others
.
And
doth
not
devoure
nor
destroy
,
nor
is
not
thereby
devoured
,
nor
his
clear
shining
splendor
altered
,
as
are
those
of
the
others
:
By
reason
whereof
wee
must
adhere
and
let
our selves
be
salted
with
this
white
fire
,
and
bee
illuminated
with
this
fair
white
light
that
never
varies
,
following
that
which
is
said
in
the
4.
of
Deut.
You
which
adhere
to
the
Lord
your
God
,
you
are
all
living
also
,
as
at
this
day
.
But
if
our
blew
light
the
soul
,
adhere
to
the
black
,
and
to
the
red
,
which
are
our
sensualities
and
concupiscences
,
the
strange
fire
will
force
it selfe
into
us
,
and
will
devoure
and
consume
us
.
This
knowledge
of
the
Elements
,
and
of
their
colours
,
doth
not
insist
only
in
composed
bodies
,
here
below
,
but
thereby
wee
may
mount
as
by
Jacobs
Ladder
,
the
height
of
this
celestiall
world
,
where
the
Elements
are
also
,
yet
of
another
sort
,
more
simple
and
depured
:
and
from
thence
to
passe
beyond
into
the
intelligible
world
,
where
they
are
in
their
true
essence
;
for
all
consists
in
the
four
Elements
.
Sons
of
wisdome
understand
(
saith
Hermes
in
his
Tract
of
7.
chapters
)
not
only
corporally
,
but
also
spiritually
,
the
science
of
the
four
Elements
,
whose
secret
apparition
is
in
no
wise
signified
,
except
they
bee
first
compounded
,
because
of
the
Elements
;
there
is
nothing
made
without
their
composition
and
Regiment
.
Will
we
dive
more
deeply
into
the
secrets
of
this
Caball
?
This
Composition
and
Regiment
of
the
Elements
,
is
no
other
thing
then
the
Sacrosanct
.
four-lettered
ineffable
Jehovah
:
which
comprehends
all
that
which
is
,
was
,
and
shall
bee
:
where
the
little
and
finall
ה
notes
the
body
and
matter
,
or
other
the
like
,
where
the
Fire
cleaveth
or
fasteneth
unto
:
The
ך
vau
or
cloud
copulative
which
assembles
the
two
ה
the
intelligible
and
the
sensible
,
are
the
spirits
that
join
the
Soul
with
the
Body
:
the
red
inflammation
of
the
coal
or
weik
,
with
the
azure
flame
,
doe
signifie
the
soul
:
and
the
Jod
is
the
white
unchangeable
and
permanent
flame
of
the
intellect
,
where
all
at
length
comes
to
terminate
,
which
whitenesse
is
the
seat
of
the
true
spirituall
hidden
light
,
which
is
not
seen
nor
known
,
but
by
it self
:
for
indeed
our
nature
to
take
it
in
it self
,
is
but
a
dark
substance
;
right
resembling
the
Moon
,
which
hath
no
light
but
what
it
receives
from
the
Sun
,
which
she
is
apt
to
receive
,
as
our
soul
is
that
of
the
intellectuall
light
:
And
there
is
not
a
creature
whatsoever
,
which
is
of
it self
a
substantiall
light
;
but
only
a
participation
of
the
only
true
light
,
which
shineth
in
all
,
and
through
all
,
plainly
and
sensibly
.
It
is
the
Chasmall
of
Ezechiel
according
to
Zohar
,
whence
proceeds
fire
or
light
assembled
of
two
,
which
are
yet
but
one
thing
:
the
white
light
,
namely
which
mounteth
and
cleareth
that
,
which
no
mortall
eye
could
suffer
,
that
of
which
is
written
in
46.
Psal.
Light
is
risen
to
the
just
,
and
gladnesse
to
the
upright
in
heart
:
which
corresponds
to
the
intelligible
world
,
and
the
inward
man
.
The
other
is
a
twinckling
and
flaming
light
,
of
a
red
fiery
colour
,
joined
and
united
to
a
coal
,
or
a
weik
,
signifying
the
sensible
world
,
and
the
outward
corporall
man
.
The
soul
is
placed
in
the
middle
,
namely
the
blew
light
,
part
whereof
,
is
fastened
to
the
weik
,
and
part
to
the
white
flame
;
quickly
adhering
to
one
,
and
quickly
to
another
,
whence
according
as
shee
applies
it self
it
comes
to
bee
either
burned
or
illuminated
,
following
that
which
Origen
sets
down
upon
the
14.
of
Jer.
That
God
is
a
red
burning
fire
,
consuming
and
destroying
,
as
concerning
sinners
,
and
to
holy
and
just
persons
,
a
white
rejoycing
and
vivifying
light
:
Jamblicus
,
that
doth
not
soar
so
high
as
Zohar
,
being
not
assisted
but
by
the
light
and
instinct
of
nature
,
said
very
well
,
but
afterwards
the
Phaenician
Theologie
,
that
al
which
we
can
perceive
of
goodnesse
and
contentment
,
in
this
sensible
world
,
comes
from
the
light
which
is
imparted
to
us
from
the
Sun
,
and
Stars
illustrated
with
it
.
And
as
the
Sun
imparts
his
light
to
the
Moon
,
to
the
Stars
,
and
to
the
Heavens
:
so
God
(
communicates
his
to
the
intelligible
world
:
)
the
lively
Fountain
of
all
others
,
to
his
blessed
Intelligences
.
So
that
,
all
what
our
souls
can
have
of
good
,
of
joy
,
of
beatitude
,
be
it
whilest
they
are
annexed
to
the
bodies
,
or
separated
therefrom
,
comes
from
this
primordiall
light
,
which
shineth
in
them
by
reflexion
,
as
the
Sun
beams
in
a
basin
,
a
concave
looking
glasse
,
or
in
water
,
or
twhart
a
looking
glass
,
according
as
St.
Denys
sets
it
down
,
in
his
4.
chapter
of
divine
names
:
which
proceeding
from
the
Soveraign
good
,
carries
therewith
the
same
appellation
.
And
Rabbi
Eliezer
in
his
chapters
sets
down
,
that
the
heavens
were
created
with
the
light
of
the
Creators
vestment
,
grounding
himself
upon
the
Psalmist
,
204.2
.
Clad
with
light
as
with
a
vestment
,
and
the
Earth
with
snow
,
which
was
under
the
throne
of
his
glory
.
All
Rabinique
Allegories
,
may
men
say
,
but
where
doe
the
great
mysteries
consist
,
from
which
St.
Denys
doth
not
straddle
far
in
the
place
alledged
?
for
even
as
this
fair
great
and
clear
shining
Sun
,
that
hath
in
it self
such
a
manifest
representation
and
image
of
Soveraign
good
,
extends
it
light
throughout
the
Univers
,
and
doth
communicate
it
to
all
that
are
capable
to
receive
it
.
So
that
there
is
nothing
,
which
doth
not
participate
of
his
light
,
and
vivifying
heat
:
there
is
nothing
,
that
can
hide
it self
from
the
heat
thereof
.
In
the
same
manner
this
Eternall
supercelestiall
light
,
illustrates
,
vivifies
,
and
perfects
all
that
which
hath
being
,
and
banisheth
darknesses
and
all
softning
hoarinesse
,
that
may
bee
brought
thereinto
,
lightning
our
souls
with
a
desire
alwayes
to
participate
more
and
more
of
this
light
:
for
when
she
comes
to
prove
it
by
little
and
little
,
and
by
degrees
that
helps
it
and
conducts
to
the
joy
and
fruition
of
a
Soveraign
good
,
which
is
the
light
of
the
Soul
,
namely
the
Intellect
that
clears
it
,
to
be
able
to
apprehend
the
living
spring
from
whence
it
came
;
for
light
is
not
seen
,
but
by
her self
the
most
worthy
and
excellent
property
of
fire
,
with
which
it
hath
this
in
particular
and
proper
,
that
shee
makes
her self
to
see
,
as
it
doth
,
and
by
her
means
manifesteth
all
that
which
our
sight
may
apprehend
.
Yet
there
is
nothing
harder
to
comprehend
,
then
that
which
is
either
of
the
one
or
of
the
other
,
for
in
shewing
us
,
and
revealing
us
all
it
is
then
,
when
shee
hides
her self
most
from
us
,
even
to
blinde
us
and
to
reduce
our
brightnesse
into
darknesse
;
As
is
his
darknesse
,
so
is
his
light
.
Wee
must
then
not
speak
of
God
without
light
,
because
he
is
the
crue
light
because
,
O
Lord
,
thou
art
my
Lantern
:
which
doth
enlighten
us
,
by
thy
word
,
Thy
word
is
a
Lantern
to
my
feet
,
the
splendor
of
the
Father
,
and
the
living
fountain
of
life
:
as
holy
St.
Augustine
after
St.
John
.
In
him
was
life
,
and
the
life
was
the
light
of
men
,
and
light
shined
in
darknesse
,
and
the
darknesse
comprehended
it
not
.
So
that
from
this
light
,
wee
have
double
commodity
:
the
one
,
that
life
,
by
which
wee
live
,
the
other
the
light
by
which
wee
see
,
that
which
enlightens
us
.
The
spirituall
man
,
the
true
man
enjoyes
the
one
and
the
other
:
the
Carnall
man
,
life
onely
:
for
touching
the
rest
,
hee
is
in
darknesse
,
because
they
have
been
rebells
to
light
,
saith
Job
,
because
they
have
not
her
wayes
.
Even
as
if
one
should
inclose
a
to●ch
within
a
Lantern
of
cut-stone
,
or
the
like
obscure
and
dark
matter
,
where
its
light
would
remain
as
quenched
and
buried
,
without
ability
to
extend
it self
abroad
for
the
obstacle
that
hinders
it
.
And
if
we
want
light
(
saith
St.
Ambrose
)
there
would
bee
no
more
comelinesse
,
be●uty
,
or
pleasure
in
our
house
:
for
it
is
it
which
makes
all
seem
agreeable
:
which
he
borrowed
from
Homer
according
to
what
was
attributed
in
Suidas
,
who
through
an
unseasonable
time
of
cold
,
and
rain
having
been
received
into
an
Inne
,
where
they
made
him
a
fire
,
hee
sodainly
made
verses
containing
in
substance
,
that
children
were
the
ornament
and
Crown
of
the
Father
;
Towers
,
of
walls
;
horses
,
of
the
fields
;
ships
,
of
the
Sea
;
Magistrates
,
of
the
places
of
the
Assembly
,
where
they
administred
justice
to
the
people
;
and
a
fair
burning
and
lighted
fire
,
the
comelinesse
and
rejoicing
of
an
house
,
which
renders
it
so
much
the
more
honorable
.
To
see
a
burning
fire
in
an
old
h●use
.
Some
attribute
them
to
,
Hesiod
:
Trismegistus
amongst
the
rest
cals
light
the
father
of
all
,
who
hath
procreated
man
like
unto
i●
,
participant
of
light
,
and
of
life
depending
thereon
:
and
life
was
the
light
of
men
.
The
Father
is
as
the
Sun
in
his
Essence
:
from
whence
comes
splendor
and
heat
,
which
three
are
not
separated
one
from
another
,
but
remain
united
together
,
●lthough
they
are
distinct
:
in
this
fire
then
our
souls
are
warmed
in
the
Love
and
fear
of
God
,
and
lightened
in
his
knowledge
.
Whereupon
Pope
Inn●cent
the
3.
in
a
Sermon
upon
the
Holy
Spirit
sets
down
,
that
hee
was
sent
to
the
Disciples
in
shape
of
fire
,
to
m●ke
them
shine
by
wisdome
,
and
to
warm
them
by
charity
,
that
which
regulates
and
forms
life
,
and
wisdom
forms
doctrine
,
and
as
this
fire
hath
life
,
and
heat
by
which
it
purifieth
and
cleanseth
:
so
the
Holy
Ghost
by
its
light
illuminates
the
spirit
of
man
by
wisdome
,
and
repurgeth
it
by
its
ardent
charity
.
This
is
the
fire
with
which
the
inner
man
,
should
be
salted
,
for
to
salt
,
bake
,
and
burn
,
doe
communicate
their
appellations
and
significations
,
by
their
consemblable
proprieties
and
effects
:
because
that
Salt
boils
in
the
tastes
by
reason
of
its
acrimony
,
and
fire
the
sense
when
it
burnes
,
and
a
thing
salted
is
half
boiled
,
as
is
before
said
:
as
well
to
make
it
of
more
easie
digestion
,
as
to
conserve
it
longer
,
which
are
the
proprieties
and
effects
of
fire
.
But
to
mount
from
fire
here
below
to
the
Celestiall
,
which
is
the
Sunne
,
the
eye
and
heart
of
the
sensible
world
,
and
the
visible
Image
of
the
invisible
God
.
Saint
Denis
cals
it
an
all-apparent
and
cleare
Statue
of
God
;
and
Iamblichus
the
Image
of
Divine
intelligence
,
the
father
of
life
,
the
Image
and
portraict
of
the
Prince
,
and
Soveraigne
Dominator
of
all
the
universe
,
the
light
of
the
one
,
and
the
other
world
,
the
Celestiall
and
Elementary
.
But
may
we
not
here
alledge
at
once
this
brave
authority
of
Plutarch
on
the
interpretation
of
the
word
El
,
where
after
he
had
turned
it
,
and
returned
it
about
a
pot
by
many
discourses
,
which
at
last
concluding
nothing
,
vanished
away
in
smoak
:
he
concludes
that
this
word
,
as
indeed
it
is
,
would
say
nothing
else
,
but
thou
art
?
which
hath
been
drawn
from
the
two
first
letters
of
the
holy
four
lettered
word
JEHOVAH
,
transposed
the
one
before
the
other
,
in
the
Greek
E.L.
which
sheweth
that
they
have
all
drunke
of
this
Caballine
or
Mosaicall
fountaine
.
And
at
last
come
to
say
,
We
worship
God
in
his
essence
,
by
our
thoughts
,
and
reverence
the
Sun
,
which
is
its
Image
,
for
the
vertue
which
it
hath
given
it
,
to
produce
things
here
below
:
only
representing
by
its
splendor
,
which
he
communicates
to
all
,
I
know
not
what
appearance
,
or
rather
shadow
of
beatitude
and
mercy
,
so
much
as
it
is
possible
for
a
visible
Nature
to
represent
an
Intelligible
,
and
a
moving
to
that
which
is
immoveable
and
stable
.
We
see
the
Sunne
,
as
wel
as
fire
,
but
not
so
neare
,
to
be
able
so
exactly
to
marke
it
,
we
shall
very
well
conjecture
in
our
spirit
of
that
which
we
may
well
apprehend
by
sight
,
that
this
must
be
the
most
admirable
peece
of
worke
of
all
visible
Creatures
.
For
although
it
appears
unto
us
little
bigger
then
a
dish
or
platter
,
in
regard
of
the
great
distance
betwixt
us
and
it
,
so
that
I
tremble
to
conceive
it
,
after
the
very
demonstrations
Mathematicall
,
which
are
certaine
and
infallible
,
yet
it
is
many
times
greater
then
the
Globe
of
the
Earth
and
Water
joined
together
,
which
containeth
more
then
6000
miles
about
,
an
apparent
witnesse
of
the
wisdome
and
greatnesse
of
its
Architect
.
Of
which
Ecclesiasticus
in
the
43.
chapter
makes
this
fine
Epiphonema
▪
Who
is
he
that
can
ever
satisfie
himself
to
contemplate
the
glory
of
the
Creator
?
the
Firmament
in
its
height
which
comprehends
all
things
under
it
,
so
pure
and
cleare
?
and
the
forme
of
this
vast
and
immense
hollow
of
Heaven
so
faire
and
admirable
to
the
sight
?
Is
not
this
an
apparent
vision
of
his
glorious
and
triumphant
Majesty
?
The
Sunne
at
his
rising
shewing
the
light
of
the
day
(
an
admirable
vessell
)
arrived
in
the
middle
of
his
dayly
Carreer
,
it
burns
and
rosteth
the
earth
,
and
who
is
it
that
can
subsist
before
its
extreame
heat
?
It
burneth
thrice
double
the
mountains
,
more
then
the
fiery
furnaces
the
pottery
which
they
put
to
scum
off
,
exhaling
from
it selfe
flaming
vapors
,
and
a
splendor
which
darkens
the
most
strong
assured
sight
.
Surely
the
Lord
which
hath
made
and
formed
it
of
nothing
so
fair
,
so
great
,
and
admirable
,
may
well
say
it
to
be
greater
then
his
owne
worke
,
and
which
hasteth
it
so
speedily
,
as
to
measure
this
incomprehensible
space
in
24
hours
.
With
the
surplus
of
this
discourse
,
which
refers
it selfe
,
and
is
as
a
Paraphrase
upon
the
19.
Psal.
where
in
few
termes
,
there
are
touched
three
principall
points
of
the
Sunne
:
Its
beauty
compared
to
a
spouse
comming
out
of
his
bed
chamber
,
and
he
as
a
B●idegroome
comming
out
of
his
chamber
,
his
force
and
impetuosity
as
a
Giant
to
runne
his
course
:
nor
is
there
any
thing
that
can
hide
himselfe
from
the
heat
thereof
.
And
its
extream
celerity
,
his
going
forth
is
from
the
end
of
the
Heaven
,
and
his
circuit
to
the
ends
of
it
.
So
that
as
Saint
Augustine
in
his
third
Sermon
upon
Advent
,
there
are
three
things
in
the
Sunne
,
its
course
,
its
splendor
,
and
its
heat
;
the
heat
dries
,
the
splendor
illuminates
,
and
its
course
runs
through
the
universe
.
And
as
in
man
,
which
is
the
little
world
,
the
heart
is
the
chiefe
seat
of
life
,
first
living
,
and
last
dying
:
So
the
Sunne
in
the
great
man
,
which
is
the
World
,
is
the
spring
,
the
light
and
heat
which
vivifieth
all
things
which
imparteth
to
the
Starres
and
to
the
Moone
the
light
by
which
they
shine
;
even
as
Christ
,
which
is
the
Sunne
of
Righteousnesse
,
and
the
light
of
our
Souls
,
which
without
it
,
would
remaine
buryed
in
a
blinde
obscurity
.
He
that
followes
me
shall
not
walke
in
darknesse
,
but
shall
have
the
light
of
life
,
which
conserves
it self
for
the
good
,
and
extinguisheth
it selfe
against
the
wicked
witnesse
,
Job
18.
The
light
of
the
wicked
shall
be
put
out
.
Where
light
is
such
,
that
sometimes
the
evill
Angels
transform
themselves
to
deceive
us
;
for
in
as
little
as
we
can
blow
it
backe
behinde
us
,
it
growes
dead
and
dissipates
.
But
the
true
and
right
light
doth
illighten
us
without
variation
as
well
in
the
knowledge
of
God
,
in
this
which
dependeth
on
our
Salvation
,
as
of
things
sensible
and
naturall
;
whereunto
the
clearnesse
of
the
Sunne
and
of
Fire
,
and
their
effects
do
guide
us
more
then
any
other
thing
,
to
apprehend
some
sparkle
of
this
soveraigne
Wisdome
,
wherewith
God
built
this
great
All
by
his
Word
.
For
every
science
to
which
we
may
attaine
by
our
ratiocination
and
discourse
,
proceeds
from
the
knowledge
of
sensible
things
,
(
for
there
is
nothing
in
the
intellect
,
but
was
first
in
the
sense
)
but
incertaine
and
variable
,
to
be
in
continuall
variation
and
vicissitude
.
So
that
the
knowledge
that
comes
from
the
light
of
Nature
,
is
very
weake
,
and
full
of
doubts
,
and
incertitudes
,
if
it
bee
not
illustrated
by
Divine
Revelation
,
which
makes
us
see
all
as
it
is
in
its
true
and
reall
essence
,
as
the
light
of
the
Sunne
doth
all
things
corporall
.
So
that
the
most
part
of
heathen
Philosophers
,
after
they
have
alembeck't
their
spirit
to
the
perquisition
of
naturall
causes
,
they
finde
themselves
so
confounded
,
that
they
are
forced
to
avow
that
by
the
only
way
of
ratiocination
you
cannot
draw
truth
therefrom
.
As
Aristotle
discourseth
thereupon
well
at
large
,
in
the
4.
of
the
Metaphysicks
.
Ptolomie
also
,
that
we
must
not
ground
and
rule
our
conceptions
for
regard
of
corporall
things
above
spirituall
;
for
they
are
farre
distant
each
from
other
,
and
there
is
much
disparity
and
disproportion
between
them
.
But
yet
lesse
between
intelligible
above
sensible
;
although
they
serve
us
herein
as
a
ladder
,
following
that
which
the
Apostle
saith
,
That
the
invisible
things
of
God
are
seen
by
the
Creation
of
the
world
,
by
things
made
,
also
his
eternall
power
and
divinity
.
We
must
therefore
run
back
to
this
spiritual
light
,
which
holdeth
the
highest
&
soveraign
place
in
the
knowledge
of
the
understanding
;
So
that
light
is
more
properly
of
things
spiritual
,
then
corporal
,
and
more
certain
and
true
are
the
invisible
then
the
visible
;
for
as
much
as
God
only
is
a
true
light
in
his
essence
from
whence
he
derives
into
our
spirit
all
the
knowledg
wherewith
it
can
be
illustrated
,
as
the
potentiall
light
of
our
eye
is
from
the
brightness
of
the
Sun
,
or
of
something
artificial
,
traversing
the
transparence
of
the
air
,
the
place
of
which
eye
the
soul
holds
in
spiritualty
,
as
the
divine
Intelligence
maketh
that
of
the
Sun
,
which
is
a
representation
and
image
thereof
.
By
reason
whereof
,
so
long
as
our
understanding
shall
leave
it
felfe
to
be
cleansed
by
the
fire
of
Divine
love
,
he
will
ever
keep
its
living
and
luminous
brightnesse
.
But
if
it
suffer
it selfe
foolishly
to
go
after
exterior
light
,
it
shall
be
also
obscured
and
extinguished
with
the
interiour
which
domineers
over
it
,
even
as
a
small
candle
or
wax
taper
with
the
twinckling
beames
of
a
cleare
shining
Summer
Sunne
.
Sith
then
this
sensible
light
,
sai●h
Saint
Thomas
upon
the
36.
of
Job
,
by
the
absolute
Omnipotency
of
God
,
who
disposeth
it
as
he
pleaseth
,
it
is
sometimes
hid
to
mortals
,
sometimes
communicated
;
from
whence
we
may
gather
that
there
is
another
light
more
perfect
and
excellent
,
namely
the
spiritual
,
which
God
reserves
for
a
recompence
of
good
works
,
following
that
which
Job
sets
downe
,
God
covereth
the
light
in
his
hands
,
and
ordaineth
it
that
it
should
returne
againe
and
manifest
it self
.
He
sheweth
it
to
those
he
loveth
,
that
they
may
well
mount
unto
it
.
Whereto
that
of
Zoroastres
word
for
word
was
conformable
.
You
must
mount
up
to
the
true
light
and
to
the
bright
b●ams
of
your
father
,
from
whom
the
soul
was
sent
you
,
revested
with
much
intellect
.
Behold
the
relations
of
these
Sunnes
the
sensible
and
intelligible
,
and
of
the
two
lights
that
proceed
therefrom
.
For
as
that
of
the
Sunne
obtains
the
first
place
in
corporall
things
,
saith
Saint
Augustine
in
his
book
of
freewill
,
and
that
by
means
thereof
,
the
inferiour
communicate
with
the
superiour
,
the
same
doth
the
light
of
the
spirituall
Sun
in
regard
of
intelligibles
.
There
are
also
things
that
have
heat
,
and
no
light
,
as
that
of
Animals
of
quick
chalk
besprinkled
with
water
,
horse
and
pigeon
dung
,
which
Galen
writes
,
he
hath
seen
to
wax
a
fire
of
it selfe
,
heapes
of
oats
,
and
other
graines
,
except
Barly
,
new
wines
which
boil
,
the
lees
in
the
vintage
,
heaps
of
Olives
,
Apples
,
and
Peares
,
which
is
a
kind
of
putrefaction
,
whence
also
there
is
engendred
some
strange
heat
,
as
we
see
in
Apostemaes
,
and
in
flesh
which
begins
to
bee
corrupted
;
and
on
the
contrary
wee
see
others
that
have
light
and
no
heat
;
as
worms
that
glister
in
the
night
,
and
of
little
flies
that
fly
in
the
dark
in
summer
time
;
of
shels
and
scales
of
fish
,
in
rotten
wood
,
in
stones
,
and
in
the
eyes
of
ravenous
beasts
.
Suidas
speaking
of
the
visible
and
invisible
,
this
said
he
,
cannot
wel
be
expressed
in
words
;
it
is
as
little
flyes
which
flye
in
the
summer
,
which
by
displaying
their
wings
,
fly
into
the
eyes
with
small
sparkling
fires
;
the
worms
also
that
shine
in
the
night
,
the
shels
and
scales
of
some
fishes
,
and
other
the
like
,
which
cannot
be
perceived
in
the
light
,
but
very
well
in
the
darke
,
for
the
fire
which
so
shineth
from
them
in
the
dark
,
is
not
a
colour
,
whose
property
is
to
make
it
seene
at
the
brightnesse
of
the
Sunne
,
or
other
light
,
because
that
the
air
being
transparent
and
deprived
of
all
colours
,
the
sight
might
very
easily
pierce
it
,
and
passe
through
to
apprehend
them
.
But
there
are
four
differences
of
visible
things
,
some
cannot
see
but
by
day
,
the
others
,
on
the
contrary
,
but
by
night
,
others
by
day
and
night
,
and
others
that
have
no
place
in
darknesse
.
Colours
are
not
seen
but
by
day
,
not
by
night
;
Of
things
called
resplendent
,
some
by
day
,
others
by
night
,
others
by
day
and
night
;
for
there
are
some
that
are
illustrious
and
cleare
,
others
darke
and
heavy
,
and
others
betwixt
both
;
others
that
have
lu●tre
and
splendor
,
dark
and
waterish
,
and
are
not
seene
but
by
night
,
as
the
foresaid
flyes
,
worms
,
fish
scales
,
rotten
wood
,
and
the
like
,
for
in
the
day
time
their
splendor
is
surmounted
by
another
more
powerfull
which
defaceth
it
;
as
also
there
are
more
stars
,
so
that
the
darker
the
night
is
,
the
clearer
they
shine
.
Those
betwixt
both
,
as
the
Moon
and
some
Stars
,
by
day
and
by
night
,
as
the
morning
and
the
evening
Stars
,
called
by
the
Greeks
Phosphor
,
by
the
Latines
Lucifer
,
this
is
Venus
Starre
.
Fire
also
which
pierceth
the
air
more
then
it
may
,
and
illustrates
it
to
demonstrate
the
colours
that
are
therein
;
for
the
rest
it
is
content
to
make
it
see
,
without
bringing
into
action
the
transparence
that
is
in
the
air
,
as
we
may
see
in
the
darke
,
where
wee
see
fire
a
great
way
off
,
but
not
by
the
colours
that
are
betwixt
them
.
By
day
it
shines
also
,
but
not
act
against
the
air
,
for
that
it
is
suffocated
and
extinguished
by
a
stronger
light
.
The
clearnesse
of
the
Moone
likewise
,
for
that
shee
is
not
very
dark
,
shee
is
seen
in
the
day
time
,
but
better
in
the
night
.
Suidas
runs
through
all
this
;
But
to
the
purpose
of
lights
without
heat
,
I
have
read
of
nothing
more
admirable
and
strange
,
then
that
which
Gonzalo
de
Oviedo
in
the
15.
Book
8.
chap.
of
his
Naturall
History
of
the
Indies
,
alledgeth
of
a
certain
little
flying
animal
,
of
the
bignesse
of
an
Hanneton
,
very
frequent
in
the
Isle
of
Spaine
,
and
in
other
Islands
thereabouts
,
having
two
wings
above
,
strong
and
hard
,
and
two
below
them
,
two
others
more
thinne
and
fine
.
The
little
beast
called
Cocuye
,
hath
shining
eyes
as
lighted
candles
,
so
that
wheresoever
he
passes
he
illuminates
the
air
,
and
gives
it
such
a
brightnesse
that
a
man
may
see
him
a
great
way
off
,
and
in
a
chamber
as
dark
as
it
may
be
,
even
at
midnight
,
men
may
read
and
write
by
the
light
that
comes
from
them
:
So
that
if
a
man
binde
two
or
three
together
,
this
would
give
more
light
then
a
Lanthorne
or
a
Torch
,
in
the
field
:
and
amidst
the
Woods
in
the
night
,
as
darke
as
may
bee
,
they
make
themselves
to
be
seen
more
then
a
mile
.
This
clearnesse
consists
not
onely
in
the
eyes
but
also
in
their
flanks
,
when
they
open
their
wings
.
They
are
accustomed
to
serve
themselves
with
them
,
as
we
do
with
a
Lamp
or
other
light
,
to
sup
at
night
▪
and
to
do
the
affairs
of
the
house
.
But
when
he
comes
to
determine
and
dye
,
its
light
extinguisheth
also
.
The
Indians
had
a
custome
to
make
a
post
of
them
to
strike
feare
in
seeing
them
by
night
,
for
that
it
seemed
that
they
had
a
visage
,
being
rub'd
therewith
,
as
if
it
were
all
fire
.
Plinie
in
his
21.
Book
,
chap.
11.
speaketh
of
a
shining
herb
in
the
night
,
called
Nyctegretes
or
Nyctilops
for
that
we
may
see
it
shine
a
farre
off
,
but
he
alledgeth
many
things
by
heare-say
,
as
not
having
seen
them
.
But
to
returne
to
the
Suns
light
which
is
therein
more
perfect
,
then
in
any
other
thing
sensible
with
heat
,
for
it
is
the
true
heavenly
fire
,
as
Speusippus
said
,
which
describeth
all
that
appertaines
to
the
nourishment
of
this
great
man
,
the
Universe
;
as
the
Elementary
doth
the
viands
of
the
animal
man
.
And
as
the
heart
in
animals
is
the
principall
soul
of
life
,
the
same
is
the
Sunne
in
the
heart
of
the
world
;
and
the
primordiall
spring
of
all
light
therein
,
which
he
departs
to
the
Stars
,
as
doth
Jesus
Christ
to
our
souls
.
And
no
more
nor
lesse
then
the
Sunne
and
the
Moon
(
said
Origen
upon
Genesis
)
illightens
our
bodies
;
likewise
our
consciences
and
thoughts
are
from
this
splendour
of
the
Father
if
wee
be
not
blinde
,
and
that
this
proceeds
not
by
our
faults
:
Now
if
we
be
not
all
equally
illuminated
,
no
more
then
the
Stars
are
by
the
Sunne
,
which
differ
in
brightnesse
one
from
the
other
but
according
to
our
capacity
and
carriage
,
and
as
more
or
lesse
,
we
lift
up
the
eyes
of
our
contemplation
to
receive
this
light
.
Returne
you
towards
me
,
and
I
will
returne
towards
you
,
for
he
is
a
God
at
hand
,
and
not
a
God
a
farre
off
.
That
which
we
can
have
of
intelligence
(
saith
Zohar
)
by
our
naturall
ratiocination
,
is
as
if
our
spirit
were
lightned
by
the
Moone
:
but
the
Divine
relation
holds
place
of
the
Sunne
,
whence
the
light
chaseth
away
and
banisheth
the
Princes
of
Darknesse
,
where
their
greatest
force
and
vigour
raignes
.
The
Sunne
is
risen
,
they
shall
be
placed
in
their
chambers
,
sayes
the
104
Psalme
speaking
of
Devils
and
wicked
Spirits
,
under
the
name
of
savage
and
revenous
Beasts
.
For
(
as
Zohar
puts
it
)
these
tenebrions
are
stronger
and
more
gallant
in
the
darke
,
so
the
good
Angels
that
assist
and
favour
us
,
receive
great
reinforcement
from
the
light
,
not
onely
from
the
Divine
,
but
from
the
Celestiall
and
solar
,
by
which
the
Divine
and
Supreame
shining
brightnesse
,
imparts
her
vertue
to
the
heavens
,
and
by
them
communicates
it
to
all
that
is
under
the
sphere
of
the
Moone
within
the
elementary
world
.
Wherefore
,
not
without
cause
,
about
dead
bodies
till
they
bee
put
in
the
grave
,
they
imploy
lights
to
drive
farre
off
this
ancient
Serpent
Zamael
,
to
whom
for
malediction
it
is
said
,
thou
shalt
●at
earth
all
the
dayes
of
thy
life
;
for
our
Bodies
being
deprived
thereof
,
are
no
more
but
dust
and
earth
.
So
that
fire
is
a
great
aid
and
comfort
to
us
,
not
onely
during
our
life
,
but
yet
after
our
death
against
these
wicked
dark
powers
which
gnaw
in
obscurity
,
as
these
night
birds
and
savage
beasts
which
dare
not
appeare
in
the
day
,
fearing
the
light
of
the
Sunne
;
how
much
more
then
that
of
good
spirits
their
adversaries
,
which
receive
it
from
the
divine
resplendence
?
for
the
same
,
as
is
the
Sunne
towards
it
,
the
fire
is
in
regard
of
the
Sunne
,
who
serves
us
,
amongst
other
things
to
make
us
see
this
so
great
accomplished
work
of
the
universe
built
by
the
Soveraigne
Creator
of
so
excellent
Artifice
,
and
that
which
his
light
doth
manifest
unto
us
,
in
this
sensible
world
,
it
is
nothing
for
this
regard
,
for
the
true
being
doth
consist
of
things
intellectual
,
stript
of
all
corporeity
and
matter
,
the
Sunne
it selfe
,
the
rarest
master-piece
of
all
others
could
not
see
it selfe
,
but
by
its
proper
light
,
which
is
presently
accompanied
with
a
heat
vivifying
all
things
;
for
there
is
a
double
propriety
,
one
to
shine
and
clarifie
,
the
other
to
warme
,
yea
to
burne
the
subjacent
matters
which
illuminates
the
whitenesse
,
and
waxeth
blacke
with
the
Sunnes
heat
.
The
Sunne
hath
coloured
mee
,
Cant.
1.
Whereupon
Origen
notes
,
that
there
where
there
is
no
sinne
,
nor
matter
of
sinne
,
there
is
scorching
or
burning
following
,
the
121
Psalm
.
The
Sun
shall
not
burne
thee
by
day
,
nor
the
Moon
by
night
;
for
the
Sunne
illuminates
good
men
,
but
it
burnes
up
sinners
;
who
hating
light
for
the
evill
they
have
done
;
for
in
many
places
of
Scripture
you
shall
finde
that
the
Sunne
and
the
Fire
,
whereof
it
speake
,
they
are
not
those
that
wee
see
,
but
the
spirituall
.
The
spirituall
Sunne
saith
Saint
Augustine
,
doth
not
rise
,
but
upon
holy
persons
,
following
that
which
is
spoken
of
the
perverse
,
in
the
5.
of
Wisdome
,
The
light
of
Justice
is
not
risen
upon
us
,
nor
the
Sunne
of
Intelligence
is
not
come
to
illighten
us
.
As
for
its
heat
,
it
must
rather
be
kept
for
witnesse
of
Holy
Scripture
,
there
is
no
man
can
hide
him
from
the
heat
thereof
;
not
to
frivolous
imaginations
and
subtilities
of
those
that
maintaine
it
to
be
neither
hot
nor
cold
,
grounding
themselves
upon
this
argument
,
All
heat
in
long
continuance
although
that
it
remaine
alwayes
in
the
same
estate
and
degree
,
doth
notwithstanding
augment
it selfe
,
so
that
it
would
bee
intolerable
.
If
then
the
Sunne
be
so
hot
,
as
it
seems
,
after
five
or
six
thousand
years
since
when
it
was
first
created
,
it
would
follow
that
there
would
come
a
conflagration
under
the
torrid
Z●ne
,
from
whence
he
stirs
not
;
who
from
thence
was
extended
to
all
the
rest
of
the
earth
;
there
where
we
see
the
contrary
,
for
the
whole
is
alwayes
in
the
same
estate
.
And
afterwards
for
that
the
sunne
is
many
times
greater
then
the
globe
of
the
Sea
,
and
the
Earth
,
and
its
Sphere
,
so
farre
esloigned
from
it
,
that
it
hath
no
proportion
with
it
,
it
should
follow
,
that
it
was
as
hot
in
one
time
and
place
,
as
in
another
.
With
semblable
deductions
,
against
which
it
is
easie
to
contradict
,
but
this
would
turne
us
aside
too
farre
from
our
principall
Subject
.
Anaxagoras
also
said
,
that
it
was
a
grosse
enflamed
stone
,
or
a
plate
of
burning
fire
.
Anaximander
,
a
wheel
full
of
fire
,
25.
times
greater
then
all
the
earth
.
Xenophanes
,
an
heap
of
little
fires
.
The
Stoicks
,
an
inflamed
body
,
proceeding
from
the
Sea
,
wherein
they
have
shewed
the
affinity
of
fire
and
salt
together
.
Plato
a
body
of
much
fire
;
and
thus
,
one
after
one
fashion
,
one
after
another
,
but
all
tending
to
make
it
of
the
nature
of
fire
.
Moreover
,
it
is
a
thing
too
admirable
,
of
its
greatnesse
,
so
immense
,
whereupon
the
spirit
of
man
hath
fair
Galleries
to
walke
,
in
pursuit
of
the
high
fetched
meditations
of
Gods
mervails
;
for
(
as
Chrysostome
said
well
upon
Genesis
)
we
must
from
the
contemplation
of
the
creatures
,
ascend
and
come
to
the
Creatour
.
So
that
those
then
,
are
very
ignorant
and
void
of
understanding
,
who
cannot
from
the
Creatures
,
attain
to
the
knowledge
of
the
Creator
.
Those
that
dwell
in
the
extremities
of
the
West
,
where
it
goes
as
it
were
to
bed
,
in
the
waters
of
the
Ocean
,
see
it
at
his
rising
of
the
same
grandeur
,
as
those
of
Catai
,
where
it
riseth
;
which
sheweth
the
smallnesse
and
disproportion
of
the
earth
in
comparison
thereof
.
That
if
the
Moone
,
which
is
farre
inferior
in
greatnesse
thereunto
,
sheweth
it selfe
almost
equall
,
it
is
by
reason
of
the
great
distance
from
the
one
and
the
other
,
for
by
so
much
as
things
are
at
a
distance
,
by
so
much
the
more
they
lessen
themselves
to
our
sight
,
and
this
is
sufficiently
verified
by
the
rules
of
perspective
.
Surely
these
are
two
chiefe
Masterworks
,
that
of
these
two
great
luminaries
,
which
are
not
of
small
ornament
and
commodity
,
for
the
life
of
man
,
as
Saint
Chrysostome
puts
it
,
upon
the
135.
Psalme
,
but
it
doth
contribute
much
thereto
,
yea
almost
all
,
in
regard
of
that
which
concernes
the
body
;
for
besides
the
light
wherewith
they
enlighten
us
by
day
and
by
night
,
they
distinguish
times
and
seasons
,
help
us
to
make
voyages
,
as
well
by
Sea
,
as
Land
,
they
ripen
fruits
,
without
which
our
corporall
life
could
not
be
maintained
,
with
other
infinite
usages
which
proceed
from
them
.
The
Sunne
is
put
for
the
whole
Heaven
,
for
that
it
is
the
greater
part
thereof
,
and
for
fire
;
and
Heaven
is
the
seat
and
vessell
of
incorruptible
and
unalterable
bodies
.
The
Moone
president
of
moisture
,
represents
water
and
earth
,
and
salt
composed
thereof
;
for
there
is
nothing
wherein
moisture
is
more
permanent
,
nor
which
is
more
moist
then
salt
,
whereof
the
Sea
for
the
most
part
doth
consist
;
and
there
is
nothing
where
the
Moone
doth
more
distinctly
make
her
motions
to
appeare
,
then
in
the
Sea
,
as
we
perceive
in
the
ebbing
and
flowing
thereof
,
and
in
the
braines
and
marrows
of
Animals
,
so
that
for
good
cause
she
is
called
the
Regent
of
the
waters
,
and
of
phlegmatick
and
waterish
moisture
;
which
although
it
seem
to
be
dead
and
inanimate
,
(
in
respect
of
fire
which
is
living
)
she
is
permanent
chiefly
in
salt
,
which
hath
an
inexterminable
humidity
;
and
is
that
which
keepeth
the
Sea
from
drying
up
,
for
without
Salt
it
had
been
long
agone
drawn
out
and
dryed
up
,
there
where
the
fire
lives
not
in
it
,
but
in
another
;
for
in
that
it
is
a
materiall
Element
,
it
hath
no
place
proper
to
it
.
Of
these
two
,
namely
,
the
heat
of
the
Sun
,
and
moisture
of
the
Moone
,
in
which
consisteth
the
life
of
all
things
;
and
without
which
nothing
would
grow
,
increase
,
nor
be
maintained
,
not
fire
it selfe
,
which
cannot
subsist
without
air
,
which
is
double
,
one
participating
of
the
heat
of
fire
,
ascending
from
the
water
(
out
of
the
bowels
of
moist
nature
,
a
sincere
and
light
fire
forthwith
flying
out
,
seeks
things
aloft
,
saith
Trismegistus
.
)
And
the
other
as
water
descending
from
fire
,
so
long
till
it
come
to
congeal
.
For
so
there
is
one
moist
water
which
tends
upwards
,
to
rarifie
it selfe
in
the
aire
,
and
another
cold
comming
downe
to
thicken
it selfe
in
the
nature
of
Earth
,
untill
at
last
it
comes
to
terminate
in
red
fire
,
which
is
in
gold
,
for
gold
is
the
last
substance
of
all
.
And
Aire
is
the
mediating
conciliator
betwixt
the
moisture
of
passable
water
,
that
constitutes
matter
and
the
fires
heat
,
on
which
the
Agent
and
form
doth
depend
:
Earth
is
as
the
matrix
where
fire
,
by
the
means
of
air
and
fire
introducing
its
action
,
excites
,
and
thrusts
out
,
which
is
thereby
engendred
to
its
determined
end
.
The
other
five
Planets
,
and
the
fixed
starres
come
in
but
collaterally
,
as
assistants
and
coadjutors
of
the
effects
of
the
two
luminaries
,
where
all
their
influxions
are
reduced
,
as
do
the
rivers
of
the
Sea
,
and
from
the
earth
reciprocally
comes
back
their
norriture
;
so
that
heaven
and
fire
,
are
as
the
male
,
the
agent
,
and
water
and
earth
,
as
the
female
,
patient
;
but
under
heaven
,
the
air
is
comprized
.
And
as
mans
seed
,
inclosed
and
l●pped
within
the
matrix
,
is
nourished
,
fomented
,
and
entertained
with
corrupt
bloud
by
the
help
of
naturall
heat
,
so
fi●e
,
by
the
means
of
air
and
water
,
is
maintained
in
the
earth
for
the
production
of
things
which
engender
thereof
.
So
the
Heaven
,
Sunne
,
Fire
,
and
Air
,
march
together
,
and
the
earth
under
,
which
are
comprised
in
the
Elements
below
,
water
and
dry
land
,
on
their
side
.
It
is
Moses
Heaven
and
Earth
,
and
Hermes
his
high
and
low
,
which
relate
one
to
the
other
;
that
which
is
above
,
is
as
that
which
is
below
;
and
on
the
contrary
,
to
perpetuate
the
miracles
of
one
thing
as
he
saith
in
his
Table
of
Esmeraulds
.
Zohar
the
intell●gible
and
sensible
World
,
by
the
contemplation
whereof
we
come
to
the
contemplation
of
spirituall
things
,
which
th●
Apostle
before
him
had
touch●d
in
the
fi●st
to
the
Romanes
,
The
invisible
things
of
him
from
the
creation
of
the
Word
,
are
made
knowne
in
those
things
which
are
scene
;
for
all
that
is
here
below
in
the
earth
,
is
of
the
same
manner
as
in
heaven
above
;
for
God
the
Creator
made
all
things
annexed
one
to
another
,
which
Homer
was
not
ignorant
of
,
by
his
golden
chaine
to
bind
together
this
inferiour
and
superiour
World
,
and
that
they
adhere
one
to
the
other
,
that
his
glory
may
stretch
through
all
,
above
and
below
.
And
in
imitation
thereof
,
man
the
image
of
the
great
world
,
and
the
measure
of
every
thing
was
thereof
made
and
formed
of
things
low
and
high
.
And
God
took
dust
and
thereof
formed
Adam
,
and
breathed
into
him
the
breath
of
life
;
the
very
light
that
shineth
in
the
sensible
world
,
depends
upon
this
superiour
light
that
is
hid
from
us
;
from
whence
proceed
all
faculties
and
vertues
,
which
from
thence
are
expressed
to
our
knowledge
,
for
there
is
nothing
here
below
that
doth
not
depend
from
that
above
,
by
a
particular
power
,
committed
unto
it
,
to
govern
and
excite
it
to
all
its
appetites
,
and
motions
,
so
that
all
is
bound
together
.
We
hold
well
for
the
remainder
,
that
all
we
have
from
light
in
the
sensible
world
,
comes
from
the
Sun
,
for
that
of
the
Moon
,
and
of
the
Stars
although
inumerable
,
is
a
very
small
thing
;
yet
it
proceeds
from
the
Sun
;
and
that
of
fire
,
is
but
artificiall
to
give
us
light
for
default
of
the
Sunne
,
But
how
shall
it
square
with
that
to
be
willing
to
attribute
the
primitive
source
of
light
,
and
chiefly
that
of
the
producing
and
vivifying
to
the
sunne
,
for
that
we
see
in
the
beginning
of
Genesis
,
that
the
first
thing
that
was
made
,
was
the
light
on
the
first
day
,
and
the
Sunne
not
till
the
fourth
,
vegetables
being
produc't
from
the
former
?
This
was
(
say
the
Rabbins
thereto
)
most
wisely
advised
by
Moses
,
as
all
his
other
writings
proceeding
from
divine
inspiration
,
to
take
away
from
men
all
occasion
to
Idolize
this
luminary
,
when
we
see
that
light
was
procreated
before
it
.
But
in
this
respect
there
presents
a
very
rare
mystery
,
and
worthy
of
observation
,
that
the
compleat
perfection
of
things
fals
out
alwaies
on
the
fourth
day
,
as
of
the
light
.
The
Sunne
and
Moone
were
made
the
fourth
day
,
waters
on
the
second
day
,
produced
nought
but
fishes
;
the
fifth
,
which
is
the
fourth
after
,
and
al
animals
;
the
sixth
with
man
,
for
whom
the
fruits
of
the
earth
were
made
the
third
.
Which
sheweth
us
that
the
4
number
so
much
celebrated
by
Pythagoras
,
denoteth
the
perfection
that
resides
in
ten
,
resulting
from
the
four
first
numbers
,
1
,
2
,
3
,
4
,
make
●en
.
So
Plato
was
willing
to
informe
his
Timaeus
,
where
he
treats
of
the
procreation
of
things
by
these
words
,
one
,
two
,
three
,
but
where
is
the
fourth
?
Zohar
upon
this
particle
of
the
14.
of
Leviticus
,
you
shall
keepe
my
Sabbaths
.
See
saith
Rabbi
Eliezer
,
what
is
the
mystery
here
contained
.
In
six
dayes
was
the
world
created
,
in
each
of
those
is
manifested
the
worke
that
was
made
therein
,
and
God
gave
it
his
particular
vertue
after
he
had
finished
it
;
but
on
the
fourth
he
attributed
one
more
expresse
,
for
those
of
the
third
preceding
,
being
secret
and
hidden
,
came
not
in
evidence
,
except
that
the
fourth
day
happened
their
faculties
would
reveal
themselves
;
for
water
,
air
,
and
fire
,
the
three
superiour
elements
remained
as
suspended
,
and
the
workmanship
of
them
did
not
appeare
till
the
fourth
day
manifested
them
,
and
then
appeared
all
that
was
made
on
each
.
But
if
you
will
alledge
that
this
was
the
third
day
,
that
then
God
said
,
Let
the
earth
sprout
and
produce
the
green
herb
,
producing
seed
,
and
the
fruit
trees
bearing
fruit
after
his
kinde
,
which
hath
his
seed
in
it selfe
upon
the
earth
,
and
it
was
so
;
yet
this
,
notwithstanding
that
this
happened
on
the
third
day
,
he
suffered
not
to
be
annexed
with
the
fourth
,
without
any
separation
;
the
which
fourth
comes
to
meet
with
the
Sabbath
,
which
is
the
fourth
day
,
the
fourth
,
and
is
by
it selfe
the
perfect
fourth
,
where
there
appeared
all
the
works
of
the
six
preceeding
dayes
:
and
it
is
the
fourth
foot
of
the
Merchavah
,
O
the
divine
throne
,
whereon
God
sate
for
his
repose
all
the
six
dayes
,
Thus
discourseth
Zohar
.
We
must
not
here
passe
over
another
mystery
,
which
these
two
luminaries
have
,
each
three
names
,
the
Sunne
is
called
Chomah
wisdome
,
Scemesch
heat
,
and
Cheres
drynesse
Plato
in
Timaeus
,
All
moisture
that
the
celerity
of
fire
raised
,
and
that
which
remained
arid
and
dry
,
wee
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
potters
earth
.
That
of
Maor
Luminary
,
is
common
to
the
one
,
and
to
the
other
.
The
Moone
is
called
Malchut
,
reigne
,
or
kingdome
,
Jareha
,
which
the
Greek
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
that
she
perfects
her
course
in
a
month
,
and
lebenab
white
,
for
as
the
Sun
representeth
Jesus
Christ
,
the
Moon
denotes
the
Church
which
is
all
fair
without
any
blemish
,
following
that
which
is
written
in
the
6.
of
Canticles
10.
Who
is
she
that
looketh
forth
,
as
the
morning
,
fair
as
the
Moone
,
clear
as
the
Sun
?
Of
this
light
of
the
Sunne
of
Righteousnesse
,
whereof
it
is
said
in
the
fourth
of
Malachy
,
But
unto
you
that
do
feare
my
name
,
the
Sunne
of
Justice
shall
arise
,
4.
2.
Where
the
Moone
the
Church
is
illustrated
on
a
perpetuall
day
without
darknesse
,
according
to
Esay
60.
v.
20.
The
Lord
shall
be
thine
everlasting
light
,
who
hath
planted
his
Tabernaele
,
or
Church
,
within
the
fair
clear
shining
Sunne
,
that
illuminates
every
man
that
comes
into
the
world
;
no
more
nor
lesse
then
the
starres
,
which
are
innumerable
,
and
the
least
as
big
as
the
whole
earth
,
receive
all
their
light
from
the
visible
sunne
.
Of
whom
shall
it
not
here
bee
lawfull
to
relate
something
of
his
praises
of
the
Song
that
Orpheus
made
unto
it
.
Hear
m●e
most
blessed
Sunne
,
Worlds
heart
and
eie
,
Heavenly
brightnesse
shining
,
Living
mens
pleasing
aspect
,
Begetting
Aurora
in
thy
right
hand
,
And
the
night
on
thy
left
.
Thou
governest
the
four
seasons
,
Who
dance
in
a
round
,
At
the
found
of
thy
golden
harpe
Thou
runnest
through
this
great
vault
,
Vpon
thy
shining
Chariot
Drawn
with
thy
Coursers
That
respire
heat
and
life
.
Ardent
,
unpolluted
measurer
Of
times
,
that
shewes
thy selfe
to
all
.
A
Soveraigne
aid
to
each
,
Keeping
faith
,
eye
of
Justice
.
Brightnesse
of
shining
light
.
Behold
that
which
we
here
thought
to
runne
through
concerning
these
three
fires
,
(
as
for
the
three
salts
which
relate
thereunto
,
we
will
speak
thereof
hereafter
)
namely
,
the
Terrestriall
and
Elementary
,
the
Heavenly
and
Solary
,
and
the
Intelligible
,
that
of
the
Divine
Essence
denoting
the
Father
,
from
whence
proceeds
the
light
which
is
the
Sunne
,
and
these
two
the
heat
of
the
Holy
Spirit
,
which
kindles
our
hearts
with
the
love
and
knowledge
of
God
,
and
with
charitable
love
to
our
neighbour
.
The
same
in
heaven
,
the
light
of
the
Sunne
expands
it selfe
to
illighten
all
the
starres
,
and
here
below
to
the
production
and
vivification
of
all
that
which
is
there
begotten
,
and
maintained
.
And
in
the
Elementary
world
,
fire
doth
clear
us
,
warm
us
,
and
boil
our
viands
,
and
lends
us
all
other
commodities
,
and
usages
.
As
for
fire
in
the
66.
of
Esay
15
,
16.
which
the
Evangelist
cites
here
,
whose
fire
shall
not
extinguish
,
and
whose
worme
dieth
not
.
It
is
without
doubt
destinated
to
the
punishment
of
reprobates
,
which
shall
never
be
quenched
,
nor
the
worme
that
stingeth
the
conscience
shall
never
dye
;
To
keep
that
this
worm
that
is
engendred
of
corruption
may
not
procreate
,
we
must
salt
it
with
discretion
and
prudence
,
that
it
may
do
nothing
which
may
offend
and
scandalize
his
neighbour
,
according
as
the
Evangelist
specifies
it
,
Hee
that
shall
scandalize
one
of
these
little
ones
that
beleeve
in
mee
.
And
as
for
banishing
and
chasing
away
strange
fire
,
that
devours
our
soul
,
as
a
burning
feaver
doth
vitall
heat
,
this
must
be
done
by
the
mediating
intervention
of
divine
fire
,
which
is
much
more
puissant
then
any
other
.
Let
us
heare
that
which
to
this
purpose
Saint
Ambrose
alledgeth
in
the
3.
chap.
of
his
Offices
,
Saint
John
baptized
Jesus
Christ
with
the
Holy
Ghost
and
with
fire
,
which
is
the
type
and
image
of
the
Holy
Ghost
,
who
after
his
ascension
,
must
descend
for
the
remission
of
sinnes
,
so
enflaming
as
a
fire
doth
the
soul
and
heart
of
the
faithfull
,
according
as
Jeremie
saith
in
20.
&
9.
after
he
had
received
the
Holy
Ghost
,
and
it
was
as
a
burning
fire
in
my
heart
,
shut
up
in
my
bones
.
What
is
the
meaning
then
of
that
in
the
Maccabees
,
that
the
fire
was
become
water
,
and
this
water
excites
the
fire
,
but
that
the
spirituall
grace
burneth
by
the
fire
,
and
by
the
water
it
doth
purifie
and
cleanse
our
sinnes
?
for
sinne
washeth
and
burneth
,
according
to
which
the
Apostle
saith
,
fire
will
prove
what
each
mans
works
shall
bee
;
for
it
must
necessarily
be
,
that
this
examination
should
bee
perfected
in
all
those
that
desire
to
returne
into
Paradise
.
It
was
not
without
cause
,
nor
idlely
set
downe
in
the
3.
of
Genesis
,
that
after
Adam
and
Eve
were
banished
from
thence
,
he
placed
at
its
entrance
a
brandishing
sword
of
fire
,
to
keep
the
passage
to
the
tree
of
life
.
With
this
fire
then
we
must
all
be
salted
that
are
in
the
way
of
salvation
;
following
that
which
Origen
sets
downe
in
his
3.
Homil.
upon
the
36.
Psalme
,
Wee
must
all
goe
to
the
fire
of
Purgatory
,
and
Peter
and
Paul
,
but
all
shall
not
passe
thereby
,
after
the
same
sort
as
they
did
,
whereof
it
is
said
in
the
43.
of
Esay
2.
When
thou
shalt
passe
through
the
waters
,
the
waves
shall
not
cover
thee
,
for
I
will
be
with
thee
,
when
thou
shalt
march
through
the
fire
,
thou
shalt
not
bee
burnt
.
The
Israelites
passed
through
the
red
Sea
dry-shod
,
and
the
Aegyptians
were
drowned
therein
:
The
three
children
in
Nebuchadnezzars
furnace
,
had
no
detriment
,
and
those
that
heated
the
fire
without
,
were
therewith
consumed
.
And
in
the
19.
Hom.
upon
the
16.
of
Leviticus
,
All
are
not
purged
by
this
fire
that
parts
from
the
Altar
,
it
is
the
fire
of
the
Lord
;
for
hee
that
is
from
the
Altar
,
is
not
of
God
,
but
a
strange
fire
,
dedicated
for
the
cruciating
of
sinners
,
which
shall
never
be
quenched
,
nor
the
worm
that
gnaweth
shall
never
dye
:
for
after
that
the
soul
by
a
multitude
of
its
wicked
comportments
hath
heaped
up
within
him
abundance
of
sinnes
,
this
congregation
of
evils
in
succession
of
times
,
comes
to
boil
and
enflame
us
with
a
paine
and
punishment
internall
,
as
the
body
doth
of
a
feaver
proceeding
from
the
excesse
of
the
mouth
,
or
other
superfluities
,
when
she
shall
come
to
thinke
and
relate
a
history
of
its
delinquencies
,
which
will
bee
a
perpetuall
prickle
,
wherewith
it
will
bee
tormented
,
so
that
shee
will
make
her selfe
as
an
accuser
and
witnesse
against
her selfe
,
a●cording
as
the
Apostle
said
,
Rom.
2.15
.
Their
conscience
also
bearing
witnesse
,
and
their
thoughts
either
accusing
or
excusing
one
another
,
in
the
day
when
God
shall
judge
the
secrets
of
all
men
.
But
Jeremie
on
the
other
side
,
speaking
of
a
drinke
of
the
wrath
of
God
,
which
shall
be
poured
out
upon
all
manner
of
Nations
,
whereof
whosoever
will
not
drinke
,
shall
not
be
purified
;
and
from
that
we
learne
,
that
the
fury
of
Gods
vengeance
,
profiteth
for
the
purgation
of
souls
,
as
well
in
generall
as
in
particular
,
and
there
is
nothing
more
purgative
then
fire
,
of
which
the
Prophet
Malachy
should
say
in
his
3.
chap.
3.
The
Lord
will
sanctifie
them
in
a
burning
fire
,
and
such
is
the
fire
of
tribulations
and
adversity
,
with
which
we
must
be
salted
and
purged
;
for
salt
is
purgative
above
any
other
thing
,
as
wee
may
sufficiently
perceive
in
those
that
drink
Sea
water
,
who
all
dye
of
a
flux
.
Of
the
other
fire
which
is
exterminative
and
strange
,
of
which
it
is
also
in
the
10.
of
Leviticus
2.
And
a
fire
went
out
from
the
Lord
,
and
devoured
Nadab
and
Abihu
:
God
said
in
the
32.
of
Deut.
v.
22.
They
shall
burne
unto
the
lowest
hell
,
and
shall
consume
the
earth
with
her
encrease
,
and
set
on
fire
the
foundations
of
the
Mountaines
.
For
the
justice
of
the
Almighty
,
said
one
of
the
good
Fathers
foreseeing
that
which
must
come
,
from
the
beginning
of
the
world
,
created
this
fire
of
eternall
hell
,
that
whereof
Esay
intends
to
speak
,
whose
fire
is
not
quenched
,
to
beginne
to
be
the
punishment
of
the
wicked
,
without
that
burning
and
heat
should
cease
,
now
for
that
it
is
neither
wood
nor
charcoale
,
nor
other
matter
to
maintain
it
,
but
shall
be
eternally
t●rmented
therewith
in
body
and
soul
,
because
they
have
offended
with
the
one
and
the
other
;
for
sins
are
the
bait
and
nourishment
of
this
fire
,
which
by
a
gathering
together
of
misdeeds
,
and
superabundance
of
iniquity
heaped
one
upon
another
,
enflame
the
soul
to
a
perdurable
punishment
,
even
as
a
burning
feaver
,
the
repleat
body
,
and
render
it
a
joice
of
ill
digestion
,
by
a
superfluity
of
viands
,
and
other
disorders
,
and
excesse
from
whence
there
was
drawne
a
wicked
habitude
;
for
the
soul
then
comming
to
remember
her
delights
,
agitated
with
the
living
and
most
rigorous
pricks
which
gall
it
,
she
comes
to
be
her
owne
accuser
,
by
certaine
remorse
of
conscience
that
can
profit
them
no
more
,
(
because
in
hell
there
is
no
redemption
)
and
to
be
his
witnesse
and
judge
,
as
the
Apostle
sets
it
downe
in
the
2.
of
the
Romanes
,
Their
conscience
bearing
witnesse
,
and
their
thoughts
accusing
them
,
in
the
day
when
God
shall
judge
the
secrets
of
men
.
But
there
is
also
a
fire
in
this
world
,
by
which
we
must
be
salted
and
purified
,
for
as
much
deduction
of
it
as
we
must
endure
from
thence
,
namely
,
tribulations
,
which
are
to
us
as
a
Minorative
in
Physick
,
of
the
compleat
purgation
that
wee
must
receive
thereby
.
The
two
foresaid
fires
furthermore
,
that
of
the
Altar
,
and
the
strange
,
may
be
very
properly
compared
,
that
there
to
aqua
vitae
,
the
other
to
aqua
fortis
,
which
ends
and
destroyes
all
,
where
aqua
vitae
serves
for
nourishment
,
for
all
that
wee
eat
or
drinke
participates
thereof
,
and
is
that
which
passeth
and
converts
into
nutriment
.
It
is
true
that
it
is
revealed
more
nearly
in
some
subjects
then
in
other
.
Wine
is
that
where
it
manifests
it self
soonest
,
and
with
lesse
preparation
and
pa●ne
,
afterwards
wheat
,
and
so
of
the
rest
;
for
there
is
nothing
wherein
n●ture
doth
so
soone
make
his
profit
,
as
of
these
two
.
Aqua
vitae
is
also
called
burning
,
because
it
conceives
so
easily
the
flame
and
burneth
,
for
that
it
is
necessary
,
that
whatsoever
doth
nourish
must
suffer
under
the
fires
action
.
Otherwise
how
is
it
that
naturall
heat
could
work
thereupon
,
which
is
much
weaker
then
that
of
fire
?
wee
know
by
experience
that
we
could
not
draw
any
nourishment
from
stones
,
metals
,
earth
,
and
other
substances
,
whereupon
fire
cannot
bite
:
and
if
wolves
doe
sometimes
eat
clay
,
wild-ducks
,
and
other
birds
,
small
flints
,
and
gravell
,
it
is
either
to
avoid
vacuity
,
or
for
some
medicament
to
them
knowne
by
a
secret
instinct
of
nature
,
but
not
that
this
doth
digest
or
serve
them
for
maintenance
,
no
more
then
Iron
doth
Ostriches
;
which
yet
they
corrupt
by
a
strong
and
great
heat
of
their
stomach
.
But
you
will
say
,
that
this
assimilation
contraries
the
text
of
the
10.
of
Leviticus
where
Aarons
sonnes
are
so
burned
for
offering
strange
fire
.
That
which
Rabbi
Simeon
to
Zohar
relates
in
part
,
that
they
served
at
the
Altar
,
being
drunk
,
and
overcome
with
wine
,
for
that
which
followes
after
demonstrates
it
;
that
God
said
unto
Aaron
,
Thou
nor
thy
sonnes
shall
not
drink
wine
when
you
enter
into
the
Tabernacle
:
whereto
may
be
answered
,
that
similitudes
cannot
in
all
,
or
through
all
agree
,
otherwise
it
would
be
the
same
thing
they
represent
.
Aqua
vitae
doth
not
make
drunke
if
men
take
not
so
much
at
a
time
,
that
it
may
alienate
people
from
their
spirit
.
And
yet
being
separate
from
wine
,
the
remainder
should
be
nothing
but
phlegme
,
and
residences
,
which
cannot
in
any
sort
make
drunke
,
nor
being
therewith
mingled
and
adjoined
by
nature
,
as
to
stoppe
again
the
acuity
of
the
aqua
vitae
.
Yet
we
see
by
experience
,
in
Germany
and
other
cold
Regions
,
where
aqua
vitae
is
in
good
esteem
,
as
well
for
the
quantity
which
they
take
;
it
doth
not
for
that
make
men
drunke
,
as
wine
would
do
in
such
a
quantity
,
as
that
,
wherewith
it
should
be
quenched
;
and
putting
a
little
Salt
in
very
strong
wine
,
it
will
make
men
drunk
sooner
then
to
drinke
it
pure
.
I
have
often
made
tryall
,
that
often
joyning
together
aqua
vitae
to
that
which
men
had
drawne
,
this
mingling
could
not
cause
drunkennesse
any
more
,
because
the
parts
once
separated
of
the
compounded
elements
,
and
then
reconjoined
,
take
another
nature
then
it
had
at
the
first
.
Cer●tes
it
is
a
great
support
and
comfort
that
aqua
vitae
hath
for
a
weak
stomach
,
either
through
age
or
other
accident
,
although
men
thinke
that
it
burnes
and
offends
the
noble
parts
;
for
though
it
be
inflamable
,
it
is
not
●herefore
burning
.
He
that
would
see
the
great
vertues
thereof
,
let
him
read
the
Quintess●nces
of
Raimund
Lullius
,
Rupescissa
,
Vlstadius
his
heaven
of
Philosophers
,
for
wee
will
not
stay
here
as
on
a
thing
too
triviall
and
beaten
.
They
call
it
the
quintessence
for
the
conformity
it
hath
with
the
celestiall
nature
,
because
that
as
the
heaven
,
which
is
as
another
Air
,
but
more
subtill
then
the
Elementary
,
contains
the
Stars
,
whence
it
receives
divers
impressions
and
effects
that
it
doth
infuse
and
communicate
unto
us
,
here
below
,
the
same
Aqua
vitae
doth
easily
impregn
it self
,
with
the
qualities
and
specificall
vertues
which
are
therein
put
to
infusion
.
To
this
proposition
of
heaven
and
Stars
,
and
of
their
different
impressions
,
wee
will
not
here
passe
over
a
fine
dispute
which
here
presents
it self
.
The
Earl
Pica
de
Mirandula
,
truly
a
prodigious
spirit
accompanied
with
great
Literature
,
in
his
3.
Book
against
Judiciall
Astrolog●
,
25.
chap.
transported
with
too
hot
a
curiosity
to
impugn
this
Art
,
Will
we
(
saith
he
)
prove
that
the
vertue
of
all
the
Stars
is
but
even
one
?
Let
us
suppose
this
Maxime
.
That
the
nature
of
heaven
cannot
more
openly
and
sucinctly
,
expresse
,
then
by
saying
heaven
to
be
a
unity
of
all
bodies
,
for
there
is
nothing
in
all
the
universe
that
doth
not
depend
upon
this
certain
one
,
as
from
his
primitive
course
,
with
many
other
premises
wherewith
hee
would
conclude
that
of
the
propriety
and
vertue
of
each
Star
indifferently
,
depends
the
facultie
and
vertue
of
all
the
composed
Elements
,
without
having
there
other
difference
between
them
,
if
peradventure
,
this
was
not
in
greatnesse
;
as
it
is
apparently
seen
:
nor
can
men
say
,
that
one
presides
more
particularly
to
one
thing
here
below
,
then
to
another
:
for
every
Star
presides
to
all
;
so
that
if
all
were
●oined
and
united
together
in
one
onely
body
,
this
should
be
as
if
infinite
flames
and
fires
should
come
to
assemble
,
to
make
but
one
,
which
would
be
stronger
then
true
,
but
not
of
diverse
propriety
and
nature
,
which
doth
not
change
it self
into
homogeneall
,
and
homomaternall
substances
,
by
a
coacervation
,
nor
which
comes
to
produce
other
effects
then
it
did
,
being
separated
,
as
one
may
see
in
water
,
and
a
great
torch
in
respect
of
a
little
waxe
light
,
which
will
light
infinite
others
as
well
as
the
torch
,
though
more
powerfull
,
to
heat
,
boil
,
and
burn
,
as
being
in
a
greater
volume
.
But
it
is
a
very
hard
thing
to
overthrow
an
opinion
already
received
of
long
durance
,
chiefly
if
it
bee
supported
with
authority
of
holy
Scripture
;
which
must
bee
to
us
as
a
touchstone
,
by
it
to
verifie
our
ratiocinations
,
for
the
most
part
uncertain
and
erroneous
,
if
they
bee
not
conducted
by
divine
inspiration
:
Is
is
written
in
the
147.
Psal.
5.
He
knoweth
all
the
Stars
,
and
calleth
them
all
by
their
names
.
That
if
they
have
all
different
and
particular
names
,
wherefore
should
it
serve
but
to
distinguish
them
in
their
effects
,
proprieties
,
qualities
and
vertues
?
for
the
name
of
things
,
imports
the
same
.
Follow
that
which
is
said
in
the
2.
of
Gen.
as
Adam
named
every
thing
,
such
was
its
true
and
proper
name
:
which
Plato
in
his
Cratylus
saith
is
not
onely
the
type
and
representation
of
things
,
but
their
Essence
.
And
in
this
case
there
is
a
fair
consideration
to
bee
marked
,
that
God
left
to
Adam
the
nomination
of
terrestriall
things
:
but
reserved
to
himselfe
that
of
Celestiall
:
as
hee
expresseth
in
the
115.
Psal.
16.
The
Heaven
of
Heavens
are
the
Lords
,
but
the
Earth
hath
he
given
to
the
children
of
men
:
which
is
as
much
to
say
,
according
to
Rabbi
the
Aegyptian
in
the
2.
Book
of
his
More
,
or
director
,
25.
Cha.
That
the
Creator
knoweth
himself
alone
the
certain
verity
of
the
heavens
,
what
is
their
form
,
substance
,
and
their
motions
;
but
upon
that
under
heaven
he
hath
given
power
to
man
to
know
,
for
Earth
is
properly
mans
world
,
where
hee
produceth
,
and
the
place
of
his
conversation
,
as
long
as
hee
liveth
:
as
fire
and
light
attached
to
matter
:
there
where
the
causes
upon
which
we
might
found
our
demonstrations
concerning
heaven
,
are
out
of
our
knowledge
,
being
so
far
remote
from
us
.
And
in
this
case
the
Heaven
of
Heavens
,
are
the
Lords
,
there
may
be
a
double
exposition
,
according
to
the
punctuation
and
reading
.
That
Heaven
belongs
to
the
Lord
of
Heaven
,
and
so
the
Hebrewes
take
it
,
but
who
doubts
,
but
that
the
Earth
also
belongs
to
him
,
as
well
as
the
Heaven
?
The
Earth
is
the
Lords
,
and
the
fulnesse
thereof
,
and
in
the
23.
of
Jer.
Doe
not
I
fill
the
Heaven
and
the
Earth
?
And
the
Heaven
of
Heavens
is
reserved
for
God
,
and
the
Earth
is
left
to
the
children
of
men
,
which
is
a
manner
of
speech
usuall
in
the
holy
Scripture
.
For
if
the
Heaven
and
the
Heaven
of
Heavens
cannot
comprehend
thee
,
saith
Solomon
to
God
;
for
the
H●brewes
metaphorically
call
Heaven
,
things
that
are
far
distant
from
our
sight
:
and
we
also
after
their
imitation
,
as
when
wee
speak
of
a
Kite
,
Heron
or
Gerfalcon
,
when
they
fly
so
high
,
that
wee
can
hardly
discern
them
,
that
they
goe
to
loose
themselves
in
Heaven
:
so
that
all
which
is
here
under
the
sphere
of
the
Moon
,
and
generally
all
that
is
above
us
,
they
call
it
Heaven
:
and
the
Heaven
of
Heavens
,
the
Aethereall
Region
from
the
Moon
to
the
Firmament
,
as
well
the
Firmament
it self
,
or
the
Empyrean
Heaven
.
But
farther
that
the
Stars
should
bee
all
of
one
nature
,
propriety
and
effect
,
to
see
them
so
like
,
besides
their
greatnesse
and
clearnesse
,
it
follows
not
that
the
same
appears
of
the
same
sort
as
of
fire
,
yet
wee
commonly
call
them
fires
and
celestiall
lights
:
It
is
as
if
the
seeds
of
trees
and
plants
,
whereof
there
are
infinite
,
should
all
mixe
together
,
and
the
first
buds
also
,
that
they
cast
,
which
differ
as
nothing
,
but
to
the
measure
whereunto
they
grow
,
their
differences
doe
manifest
them
.
The
Hebrewes
hold
that
there
is
not
so
little
,
and
poor
a
herb
on
the
Earth
,
nor
any
other
thing
of
the
three
kinds
of
the
composed
Mineralls
,
Vegetables
,
or
animals
,
that
hath
not
above
its
correspondent
Star
,
that
assists
it
,
and
from
which
it
receives
its
maintenance
and
conservation
.
But
how
can
that
agree
?
will
some
say
to
the
contrary
;
because
it
seems
to
derogate
and
contradict
that
which
in
expresse
terms
is
set
down
in
the
1.
of
Gen.
where
it
is
written
,
that
in
the
third
day
,
the
Earth
of
her self
brought
forth
herbs
,
and
trees
,
containing
in
them
their
seeds
:
according
to
their
kinds
:
neverthelesse
the
Sun
,
nor
the
Moon
,
nor
the
Stars
,
were
created
till
the
day
after
,
the
fourth
by
which
is
designed
its
effect
and
function
:
Let
there
bee
lights
made
,
in
the
firmament
of
the
heaven
,
namely
the
Sun
,
the
Moon
,
and
the
Stars
,
to
separate
the
night
from
the
day
:
and
let
them
bee
for
signes
,
and
seasons
,
for
dayes
and
years
:
without
attributing
any
thing
of
their
assistance
,
upon
trees
and
plants
,
and
other
elementary
things
.
But
to
return
to
the
particulars
of
Aqua
vitae
,
there
will
be
no
hurt
here
to
touch
upon
this
experiment
thereof
made
,
very
gentile
and
rare
,
leaving
others
that
are
more
common
,
Aqua
vitae
hath
this
particular
,
that
it
dissolves
not
sugar
,
nor
joines
not
with
it
,
as
doth
its
flegm
and
common
water
,
vinegar
,
and
other
liquors
:
but
by
artifice
it self
,
of
two
it
makes
a
thrice
sweet
liquor
,
very
proper
against
the
fluxes
of
Catarrhs
,
and
salt
rheumes
,
that
molest
the
stomach
,
and
throat
,
and
is
thereunto
very
good
and
comfortable
.
Lay
in
steep
a
day
or
two
Cinnamon
grossely
beaten
;
and
take
off
the
infusion
very
neat
:
take
fine
sugar
within
a
pottage
dish
that
hath
ears
,
brought
into
fine
small
powder
,
and
so
perfume
it
,
mingle
it
with
a
small
portion
of
Sugar
roset
.
Poure
thereon
this
Aqua
vitae
and
make
them
a
lit●le
warm
upon
ashes
,
then
put
fire
thereto
with
a
lighted
paper
,
stirring
all
well
with
a
little
spit
of
clean
wood
,
so
long
untill
the
Aqua
vitae
burn
no
more
,
&
there
will
remain
a
liquor
most
agreeable
to
the
taste
,
and
mervailously
comfortable
:
you
may
add
the●eto
liquor
of
pearls
,
Coral
and
other
the
like
,
which
dissolve
easily
in
the
juice
of
Citron
or
distilled
vinegar
,
which
makes
it
sweet
to
stream
out
upon
it
a
quantity
of
common
water
or
the
phlegm
of
Aqua
vitae
:
and
not
by
calcining
it
as
Paracelsus
and
his
followers
do
,
with
Salt-Peter
,
which
is
manifest
poyson
:
so
that
things
are
done
in
vain
by
more
,
that
may
be
done
by
fewer
,
so
that
it
bee
justly
done
.
Further
,
every
one
sufficiently
knowes
how
to
draw
Aqua
vitae
,
filling
two
parts
of
the
Alimbeck
with
Glasse
,
or
Beuvois
Earth
,
with
good
old
wine
,
and
distilling
it
with
an
easie
fire
through
a
Bath
in
a
Caldron
full
of
water
,
with
chaffe
.
Continue
the
distillation
untill
you
see
long
veines
and
sprouts
appear
,
in
the
Chappe
and
in
the
Recipient
.
For
it
is
Aqua
vitae
,
which
mounts
first
,
and
the
phlegm
comes
after
in
grosse
drops
,
as
tears
;
which
is
a
token
that
there
is
no
more
Aqua
vitae
.
Men
may
refine
it
,
passing
again
another
time
:
But
I
should
not
bee
of
an
opinion
,
that
to
take
it
into
the
body
,
it
should
bee
more
then
once
.
And
it
is
a
strange
thing
that
by
its
own
subtilty
,
for
it
will
mount
through
five
or
six
doubles
of
paper
brovillas
without
wetting
it
.
I
have
seen
them
cast
a
full
glasse
thereof
in
the
air
,
and
not
one
drop
to
fall
to
the
earth
:
It
is
of
soveraign
force
against
all
burnings
and
chiefly
that
of
small
shot
,
with
which
shee
hinders
(
as
was
said
before
)
the
Estiomenes
and
Gangreenes
:
Raimund
Lullius
sets
down
of
his
proprieties
and
vertues
.
Wee
must
not
understand
(
saith
he
)
that
neither
quintessence
nor
any
other
thing
here
below
,
can
render
us
immortall
.
It
is
ordained
for
all
men
once
to
die
:
nor
can
we
prolong
our
dayes
beyond
and
above
the
prefixed
time
,
for
that
is
reserved
to
God
.
Mans
daies
are
short
,
and
the
numher
of
his
moneths
are
with
th●●●
thou
hast
appointed
his
limits
which
hee
cannot
passe
,
there
where
on
the
contrary
they
may
well
bee
accidentally
shortned
:
Aqua
vitae
then
,
nor
all
other
sorts
of
quintessences
and
restoratives
,
cannot
prolong
our
life
for
one
minute
of
an
hower
;
yet
they
may
conserve
and
maintain
it
to
the
last
but
,
preserving
it
from
putrefaction
,
which
is
it
,
that
shortens
it
most
:
But
to
defend
putrefaction
by
corruptible
things
,
that
cannot
bee
:
we
must
therefore
find
out
some
incorruptible
substance
,
proper
and
familiar
to
our
nature
,
which
conserves
and
maintains
the
radicall
heat
,
as
oil
doth
the
light
of
a
Lampe
.
Such
is
the
aqua
vitae
drawn
from
wine
,
the
most
comfortable
and
connaturall
substance
of
all
others
,
provided
it
be
not
abused
with
excesse
.
Plutarch
in
the
3.
Book
,
the
8.
question
of
his
Symposiaques
,
compares
wine
to
fire
,
and
our
body
to
clay
.
If
you
give
fire
(
he
sets
it
down
there
)
which
is
of
a
mediocrity
to
the
clay
,
and
earth
to
the
Potter
,
he
will
consolidate
it
in
the
pots
,
bricks
,
tiles
,
and
other
the
like
works
,
but
if
it
be
excessive
,
hee
resolves
it
,
and
makes
it
melt
and
run
.
Moreover
Aqua
vitae
,
preserves
strongly
from
their
corruption
,
as
wee
may
see
by
things
vegetable
and
Animall
,
which
men
put
there
to
mingle
,
which
by
this
means
conserves
them
in
their
entire
length
.
It
comforts
and
maintains
a
man
in
vigor
of
youth
:
which
it
restoreth
from
day
to
day
,
it
rejoyceth
and
strengtheneth
the
vitall
spirits
:
it
digests
crudities
taken
fasting
,
and
reduceth
the
equality
,
the
excessive
superfluities
,
and
the
defaults
which
may
bee
in
our
bodies
;
causing
divers
effects
according
to
the
disposition
of
the
subject
where
shee
applies
her selfe
,
as
doth
the
Sunnes
heat
,
which
melts
wax
and
hardens
durt
,
and
fire
doth
the
same
.
And
there
is
that
celestiall
spirit
residing
in
Aqua
vitae
,
so
susceptible
of
all
qualities
,
proprieties
,
and
vertues
,
that
she
can
make
her
hot
,
empregning
it
with
hot
things
,
cold
with
cold
things
,
and
so
of
the
rest
;
being
shee
is
naturall
,
conformably
to
our
soule
,
inclinable
to
good
and
evill
,
for
although
it
consists
of
the
foure
Elements
,
they
are
therein
so
proportioned
,
that
the
one
doth
not
domineer
over
the
other
.
Wherefore
they
call
it
Heaven
,
whereto
wee
apply
such
starres
as
wee
will
,
namely
of
the
simple
Elements
,
of
which
she
conceives
the
proprieties
and
the
effects
:
herein
we
may
compare
celestiall
fire
to
the
Altar
.
But
strong
waters
,
which
dissipate
and
ruine
all
,
are
this
strange
fire
,
and
so
Alchymists
call
them
,
and
fire
against
nature
externall
fire
,
and
other
the
like
exterminatives
.
Certes
if
the
effects
of
Cannon
Powder
be
so
admirable
,
consisting
of
so
few
species
,
and
ingredients
,
which
may
be
well
called
the
true
infernall
fire
,
the
devourer
of
mankind
.
The
action
of
strong
waters
is
no
lesse
which
burne
all
,
being
compounded
onely
of
two
or
three
substances
,
that
which
wee
commonly
call
the
Separator
,
Salt-peter
,
Vitriol
,
or
Allum
Ice
,
and
this
dissolves
Silver
,
Copper
,
Quicksilver
,
and
Iron
in
part
.
La
Regalle
which
is
no
other
thing
then
the
prec
ding
rectified
upon
Salarmoniac
,
or
common
Salt
,
dissolved
partly
with
Iron
,
Lead
,
Tinne
,
and
intameable
Gold
,
with
all
sorts
of
fire
.
It
is
true
,
that
strong
waters
doe
not
destroy
metals
,
that
they
returne
not
to
their
first
forme
and
nature
,
but
drawes
them
to
water
,
and
a
melting
liquor
.
This
was
certainly
a
good
Artificiall
industry
in
mans
spirit
,
to
excogitate
so
short
a
way
to
separate
Gold
and
Silver
melted
together
,
and
so
uniformedly
mixed
,
that
an
ounce
of
Gold
melted
with
an
hundred
markes
of
Silver
,
each
part
thereof
will
equally
attract
his
portion
,
as
wee
may
see
by
the
refiners
practise
,
which
to
prove
that
which
it
holds
of
Gold
&
of
Silver
,
a
confused
masse
of
divers
metals
will
take
but
30.
grains
to
make
their
essay
in
the
Coupelle
,
and
from
thence
will
judge
that
the
same
proportion
that
you
shall
finde
in
this
small
volume
,
shall
bee
also
in
the
whole
masse
;
all
that
which
may
bee
therein
of
impure
imperfect
metall
goes
away
partly
in
smoake
,
and
is
partly
consumed
by
fire
,
and
partly
sticks
like
Birdlime
within
the
Coupelle
,
nothing
remaining
above
it
but
what
is
fine
,
namely
Silver
and
Gold
,
which
is
there
inclosed
,
with
which
they
separate
strong
waters
called
on
the
occasion
the
divider
,
which
dissolves
Silver
into
water
,
and
Gold
falls
to
the
bottome
as
sand
;
the
water
afterwards
evaporated
,
the
Silver
retires
it selfe
.
But
here
it
would
be
too
much
to
speake
of
the
effects
of
strong
waters
,
one
of
the
principall
and
short
instruments
of
Alchymie
,
and
the
Art
of
fire
and
Salt
,
infinite
fine
allegories
,
which
thereby
may
be
appropriated
upon
Holy
Writ
.
Yet
these
two
fires
may
be
compared
,
namely
the
strange
fire
to
Leaven
,
to
the
Sea
water
which
is
salt
,
and
to
Vinegar
,
a
corrupted
Wine
,
and
other
sorts
of
Leavens
Fires
against
nature
.
And
the
Celestiall
to
the
Altar
to
pure
and
unleavened
Past
,
to
sweet
water
fit
to
drinke
,
to
Aqua
vitae
,
without
Vinegar
,
representing
the
state
of
innocence
in
our
first
fathers
,
before
their
transgression
,
and
the
simplicitie
of
their
knowledge
,
infused
into
them
by
the
Creator
.
But
when
they
were
once
tempted
afterwards
with
ambition
,
to
know
more
then
they
should
,
they
would
by
humane
discourse
become
more
subtill
and
sage
,
in
tasting
the
fruit
of
knowledge
of
good
and
evill
;
their
Past
without
Leaven
began
to
swell
,
to
bee
proud
with
the
Leaven
themselves
introduced
,
which
perverted
and
spoyled
it
,
appropriating
it
to
corporall
and
sensible
things
,
for
the
bread
which
wee
eate
is
leavened
,
but
that
which
wee
use
in
the
Church
must
not
be
so
,
and
not
without
cause
,
for
unleavened
bread
will
bee
kept
six
moneths
without
molding
or
corrupting
;
that
leavened
bread
will
not
keep
so
many
weekes
.
It
is
therefore
that
the
Apostle
said
,
a
little
Leaven
corrupts
the
whole
Masse
:
Because
that
one
propriety
of
the
Leaven
is
to
convert
into
their
corruption
all
that
is
adjoyning
of
their
nature
,
as
Vinegar
doth
Wine
,
and
Leaven
pure
Past
,
also
Rennet
which
is
in
the
number
of
Leavens
.
And
when
they
have
no
Leaven
,
they
make
some
,
corrupting
the
Past
with
Vinegar
,
Lees
of
Beere
,
Egges
,
and
like
substances
,
who
by
their
corruption
acquire
to
themselves
the
propertie
of
strange
fire
which
is
able
to
convert
into
its
nature
,
that
where
it
can
bite
,
as
wee
may
see
in
a
Feaver
against
naturall
heate
,
so
that
hee
turnes
it selfe
into
all
things
,
and
all
into
it selfe
,
according
to
Heraclitus
,
who
set
it
downe
for
the
Principall
,
yet
after
Zoroastres
,
who
thought
all
things
were
begotten
of
Fire
after
it
was
extinguished
,
for
being
living
it
begets
nothing
,
no
more
doth
Salt
,
nor
the
Sea
which
Homer
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unfruitfull
,
which
doth
nothing
but
consume
and
destroy
:
An
immense
and
wicked
portion
of
things
(
saith
Pliny
)
and
wherein
it
is
doubtfull
whether
it
consume
or
bring
forth
more
things
.
Leaven
then
is
a
strange
fire
,
and
is
indeed
caustique
or
burning
,
for
applyed
to
naked
flesh
,
it
engenders
therein
little
cloches
,
which
shewes
its
fierynesse
,
(
also
it
doth
not
so
without
Salt
)
called
for
this
reason
in
Latine
fermentum
,
Leaven
which
increaseth
by
being
warme
:
and
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Leaven
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
boile
.
The
Chymicks
call
it
the
interior
fire
,
fire
within
the
vessell
,
for
wee
see
by
experience
,
that
bread
,
if
the
Past
be
not
leavened
,
what
boyling
soever
you
give
it
,
shall
never
be
but
of
a
hard
and
uneasy
digestion
,
greatly
oppressing
the
stomach
,
if
the
Leaven
which
they
joyne
thereunto
make
it
boyle
within
;
whence
then
it
comes
that
Moses
so
knowing
a
man
,
and
so
illustrated
with
the
Divine
Spirit
,
so
rejecteth
a
thing
so
profitable
and
necessary
,
and
banisheth
so
expresly
the
Leaven
of
the
Sacrifices
,
which
is
so
great
an
aide
and
succour
in
our
principall
aliment
,
Bread
.
You
shall
burne
no
Leaven
nor
Honey
in
the
Lords
Sacrifice
,
Levit.
2.11
.
And
Exod.
12.15
.
hee
condemneth
to
death
those
who
in
the
dayes
of
unleavened
bread
should
eate
leavened
bread
,
or
should
have
ever
so
little
in
his
house
.
Is
it
not
because
Idolaters
use
Leaven
?
but
hee
doth
not
forbid
it
in
all
and
throughout
all
;
for
in
the
23.
of
Levit.
17.
he
commands
them
to
offer
two
leaven
loaves
.
Moreover
Idolaters
imploy
also
in
their
Sacrifices
Salt
and
Incense
,
and
many
other
things
that
are
not
forbidden
.
It
must
then
bee
that
some
mystery
lies
hidden
hereunder
.
Origen
in
his
5.
Homil.
upon
Levit.
interpreteth
Leaven
for
arrogance
,
that
wee
conceive
of
a
vaine
worldly
doctrine
,
which
blowes
us
up
as
leaven
doth
Past
,
and
makes
us
proud
,
thinking
that
wee
know
more
then
wee
doe
.
So
that
wee
quit
the
expresse
and
direct
Word
of
God
,
to
retaine
our selves
within
our
phantastique
traditions
,
as
our
Saviour
reproacheth
it
to
the
Pharisees
,
Mark
.
7.
Truely
Esay
prophecied
very
well
of
you
Hypocrites
,
when
hee
saith
,
This
people
honoreth
me
with
their
lips
,
but
their
heart
is
farre
from
me
,
howbeit
in
vaine
doe
they
worship
me
,
teaching
for
Doctrines
the
Commandements
of
men
,
Mark
.
7.6
,
7.
And
therefore
admonisheth
us
to
beware
of
this
Leaven
.
And
upon
Numbers
,
it
is
not
to
beleeve
said
the
said
Origen
,
that
God
would
punish
with
death
those
who
during
the
solennitie
of
unleavened
bread
had
eaten
leavened
bread
,
or
that
had
leaven
found
in
their
houses
,
but
by
leaven
is
understood
malignitie
,
envie
,
rancor
,
concupiscence
,
and
the
like
vices
that
inflame
our
soules
,
and
make
them
boile
with
wicked
and
pernicious
desires
,
corrupting
,
altering
,
and
perverting
all
that
which
might
bee
good
,
following
what
the
Apostle
said
,
a
little
Leaven
corrupts
the
whole
masse
.
Therefore
we
may
not
undervalue
any
little
sinne
,
for
after
the
manner
of
Leaven
it
will
very
soone
produce
others
;
undervalue
not
,
saith
St.
Augustine
,
the
machinations
and
ambushes
of
a
few
men
;
for
as
a
sparkle
of
fire
is
a
small
thing
,
and
which
can
hardly
bee
discerned
if
it
meet
with
food
and
nourishment
,
it
will
in
a
short
time
set
on
fire
great
Townes
and
Cities
,
Forrests
,
and
whole
Countries
.
Leaven
is
the
same
,
for
how
little
soever
you
put
in
your
Past
or
Dough
,
it
will
alter
it
in
short
space
and
convert
it
to
its
owne
nature
.
Perverse
Doctrine
is
of
the
very
same
,
which
gaineth
Countries
by
little
and
little
,
as
a
Canker
doth
in
the
whole
body
.
And
in
his
third
Book
against
Parmenian
to
glorifie
himselfe
,
not
in
his
sinn●s
,
but
in
those
of
others
,
as
the
Pharisee
said
,
Luk.
18.11
.
I
give
thee
thanks
O
Lord
God
,
that
I
am
not
as
other
men
are
,
Extortioners
,
Vnjust
,
Adulterers
,
&c.
I
fast
twice
in
the
weeke
&c.
comparing
his
owne
innocence
to
the
defaults
of
others
,
this
is
but
a
little
leaven
,
but
to
boast
himself
in
iniquities
,
and
trespasses
,
is
a
great
one
;
Furthermore
,
Leaven
is
taken
in
good
part
,
as
well
as
in
bad
part
,
in
holy
Writ
,
which
relates
to
the
two
fires
.
The
first
hath
been
touched
heretofore
for
pride
,
and
naughtinesse
,
that
corrupts
the
soule
.
Touching
the
good
,
in
the
7.
of
Levit.
12
,
13.
there
are
loaves
of
leavened
bread
,
which
they
offer
for
peace
offerings
,
with
oblation
of
thanksgiving
,
and
in
the
23.
17.
of
every
family
two
loaves
of
the
first
eares
of
wheat
at
Pentecost
;
and
in
St.
Matthew
,
and
the
23
of
St.
Luke
Jesus
Christ
compared
the
Kingdome
of
God
to
leaven
that
a
woman
had
put
into
three
measures
of
dough
,
till
it
was
all
leavened
;
for
there
it
is
taken
for
the
fervent
zeale
of
ardent
faith
;
and
it
is
the
fire
wherewith
we
must
be
salted
:
for
as
the
fire
boyles
our
meats
,
and
the
salt
seasons
them
,
also
leaven
is
the
cause
that
the
past
bakes
the
better
,
and
prepares
thereby
to
make
more
wholesome
,
and
of
lighter
digestion
,
more
savoury
,
and
of
better
tast
.
In
which
case
leaven
relates
to
the
Evangelicall
Law
,
as
Saint
Augustine
saith
,
and
old
leaven
to
the
Mosaicall
,
which
the
Jewes
tooke
by
the
barke
,
and
by
the
hairs
.
By
reason
whereof
the
Apostle
admonisheth
us
,
to
cast
it
farre
from
us
:
that
is
to
say
,
all
superstition
,
and
malice
;
Cast
off
the
old
leaven
,
that
you
may
be
a
new
lump
,
as
ye
are
unleavened
,
for
even
Christ
our
Passeover
is
sacrificed
for
you
.
Therefore
let
us
keep
the
Feast
not
with
old
leaven
,
neither
with
the
leaven
of
malice
and
wickednesse
,
but
with
the
unleavened
bread
of
sincerity
and
truth
,
which
leaven
is
without
doubt
this
strange
fire
,
that
devoures
and
consumes
us
within
;
that
is
to
say
,
our
soul
,
to
swallow
us
up
,
and
make
us
goe
downe
living
into
Hell
.
And
the
Fire
of
the
Altar
,
the
celestiall
fire
of
charity
,
faith
,
hope
,
it
is
that
which
we
must
desire
of
God
to
kindle
in
our
hearts
,
and
to
season
our
thoughts
and
our
desires
,
that
no
corruption
be
begotten
there
;
as
it
doth
here
below
in
things
corruptible
and
corporall
;
the
prompt
Minister
,
and
executor
of
that
,
which
the
divine
goodnesse
will
please
to
give
of
comforts
and
commodities
in
this
temporall
life
.
What
obligations
then
do
wee
owe
thee
,
thou
excellent
portion
of
Nature
,
without
which
we
should
live
in
so
great
misery
?
thou
doest
lighten
in
darknesse
,
thou
dost
make
us
rejoyce
in
obscurity
,
bringing
us
another
day
.
Thou
doest
chase
away
from
about
us
,
hurtfull
powers
,
feares
,
and
nocturnall
illusions
;
thou
doest
warm
us
being
cold
,
thou
doest
redry
us
being
wet
;
thou
bakest
our
viands
;
thou
art
the
soveraigne
Artizan
of
all
arts
and
manufactures
which
have
been
revealed
unto
us
,
to
serve
as
a
rampard
against
our
naturall
Imbecillities
,
that
make
us
in
regard
of
our
bodies
the
feeble
and
infirm
animall
of
all
others
.
All
this
by
reason
of
thy
Divine
beneficence
,
thou
doest
communicate
to
all
mortals
.
And
thou
,
O
cleare
luminous
Sunne
,
the
visible
image
of
the
invisible
God
,
the
light
whereof
,
doth
rebate
it selfe
in
thee
,
as
within
a
fair
manifold
multiplying
glasse
,
rendring
thy selfe
overflowing
with
all
sorts
of
happinesses
,
which
afterwards
thou
communicatest
to
all
thy
sensible
Creatures
,
being
so
fair
and
so
desireable
a
liberall
benefactor
,
thou
arisest
most
resplendent
,
with
luminous
beams
,
which
thou
doest
spread
abroad
into
all
parts
of
the
world
,
and
by
the
vertue
of
thy
spirit
,
and
breath
,
by
thy
vivifying
vigour
,
thou
governest
and
maintainest
this
little
All.
Thou
the
illustrious
Torch
of
Heaven
,
thou
the
light
of
all
things
;
cause
and
secondary
Author
of
all
that
groweth
here
below
,
which
by
the
faculty
and
power
,
which
the
Soveraigne
dispensator
of
all
goodnesse
hath
given
thee
,
obligeth
all
nature
to
thy selfe
;
which
with
an
unwearied
course
,
doest
dayly
run
through
the
foure
corners
of
the
Universe
.
Thy
beauty
,
thy
light
,
thou
doest
lend
unto
our
senses
by
thy
unknowne
and
imperceptible
Divinity
,
and
impartest
it
with
a
liberall
largesse
;
without
any
vaile
or
cowerture
that
come
to
enterpose
betwixt
them
to
the
Church
,
thy
deare
spouse
,
to
break
open
to
us
here
below
,
the
effects
illightning
by
the
same
meane
of
thy
inextinguible
and
inexhaustible
Torch
,
all
the
celestiall
fires
.
Looke
upon
us
then
with
a
benigne
and
favourable
eye
,
and
by
the
excellent
beauty
which
shewes
it selfe
in
thee
,
elevate
our
understanding
to
the
contemplation
of
this
other
more
great
,
that
no
mortall
eie
can
behold
,
nor
spirit
apprehend
,
but
by
a
profound
and
pious
thought
,
for
as
much
as
it
will
please
him
to
gratifie
it
.
But
thou
Soveraigne
Father
of
this
intellectual
fire
and
light
,
what
can
wee
bring
thee
here
,
but
devout
supplications
and
prayers
?
that
it
will
please
thee
to
burne
with
the
fire
of
thy
Holy
Spirit
,
the
wills
and
courages
of
us
thy
most
humble
Creatures
,
that
wee
may
serve
thee
with
a
chast
body
,
and
to
agree
with
thee
by
a
pure
and
neat
conscience
:
to
the
honour
and
glory
of
thy
holy
name
,
and
salvation
of
our
soules
:
through
our
Lord
Jesus
Christ
,
thy
deare
Sonne
,
who
liveth
and
raigneth
with
thee
,
God
coeternall
,
for
ever
and
ever
,
AMEN
.
The
second
Part
of
the
Lord
BLAISE
his
Treatise
touching
FIRE
and
SALT
.
EVery
man
shall
be
salted
with
Fire
and
every
Sacrifice
shall
be
salted
with
Salt
,
Mark
.
9.49
.
Wee
have
already
spoken
of
Fire
,
Salt
remaineth
,
of
which
there
is
no
lesse
to
say
.
But
it
is
strange
that
the
Ceremonies
of
Paganisme
,
should
be
found
in
this
respect
,
and
many
other
in
Mosaicall
Traditions
;
Fire
shall
alwayes
burne
on
the
Altar
;
Lev.
6.12
,
13
,
The
Priest
shall
burne
wood
thereon
every
morning
,
&c.
And
in
the
2.13
.
Thou
shalt
season
with
salt
all
the
Oblations
of
thy
Sacrifices
;
and
thou
shalt
not
forget
to
put
the
salt
of
Gods
Covenant
under
them
;
with
all
thy
Offerings
thou
shalt
offer
Salt
,
which
Salt
Numb
.
18.19
.
is
called
the
everlasting
Covenant
before
God
to
Aaron
and
his
sonnes
.
And
Pythagoras
in
his
Symboles
,
ordaines
not
to
speak
of
God
without
light
,
and
to
apply
Salt
in
all
Sacrifices
and
Oblations
.
And
not
onely
Pythagoras
,
but
also
Numa
,
which
most
part
of
men
,
hold
to
have
been
100
years
before
Pythagoras
,
instituted
the
same
according
to
the
Doctrine
of
the
Hetrurians
.
It
is
not
beleeveable
that
Moses
so
deare
and
and
welbeloved
of
God
,
and
so
illustrated
with
his
inspirations
,
whence
proceeded
all
the
documents
that
he
left
,
and
so
hot
a
persecutor
of
Idolatries
and
Ethnique
superstitions
,
that
hee
would
borrow
any
thing
from
them
.
But
more
likely
that
the
Devils
instigations
who
makes
himselfe
alwayes
as
his
Creators
ape
,
to
make
himselfe
to
idolize
,
was
willing
to
divert
those
sacred
mysteries
to
their
abusive
impieties
,
according
to
which
Josephus
against
Appion
,
and
Saint
Jerome
against
Vigilantius
,
doe
very
well
sute
:
so
that
as
in
the
Judaicall
Law
they
used
no
Sacrifices
and
oblations
in
Paganisme
,
but
they
used
Salt
as
Pliny
witnesseth
in
31.
Book
7.
Chap.
Especially
in
holy
things
the
authoritie
of
Salt
is
understood
,
when
none
were
made
without
a
Salt
Mill.
Plato
to
Timaeus
,
when
in
the
medly
and
commixtion
of
the
elements
,
the
composed
is
destitute
of
much
water
,
and
of
the
more
subtill
parts
of
the
earth
,
water
resting
therein
comes
to
bee
halfe
congealed
,
saltnesse
is
there
brought
in
which
hardens
it
the
more
,
and
so
there
is
procreated
a
body
of
Salt
,
communicated
to
the
use
of
our
life
,
for
as
much
toucheth
the
body
and
senses
,
accommodated
by
the
same
meanes
according
to
the
tenor
of
the
Law
;
on
that
which
depends
the
service
of
God
,
as
being
sacred
and
agreeable
to
God
,
wherefrom
hee
called
it
a
body
beloved
of
God
,
for
which
Homer
called
it
Divine
,
whereof
Plutarque
in
his
5.
Booke
of
his
Symposiaques
10.
question
renders
many
reasons
,
and
among
others
,
for
that
it
symbolizeth
with
the
soule
that
is
of
Divine
nature
,
and
as
long
as
it
resides
in
the
body
,
keepes
it
from
putrefaction
,
as
Salt
doth
dead
flesh
,
where
it
is
brought
in
in
stead
of
a
soule
that
keepeth
it
from
corruption
,
whence
some
of
the
Stoicks
would
say
,
that
Hogs
flesh
of
it selfe
was
dead
,
and
that
a
soule
which
was
sowed
therein
in
a
manner
of
salt
to
conserve
it
longer
exempt
from
putrefaction
,
to
which
a
soule
was
given
for
Salt
.
Our
Theologians
say
that
the
ceremony
of
putting
Salt
into
water
when
they
hallow
it
,
came
from
that
which
Elisha
did
,
2
Kings
2.22
,
23.
to
sweeten
the
waters
of
Jericho
,
by
casting
Salt
upon
the
Spring
.
And
that
notes
the
people
(
which
is
designed
by
water
(
many
waters
are
many
Nations
)
were
sanctified
,
must
teach
us
by
the
Word
of
God
,
what
Salt
signifies
,
with
the
bitternesse
and
repentance
that
men
should
have
for
offending
God
,
as
water
also
doth
the
confession
as
well
of
faith
as
of
sinnes
.
Of
the
commixtion
of
these
two
,
salt
and
water
,
proceeds
a
double
fruit
to
separate
from
ill
doing
,
and
convert
to
good
workes
.
And
for
that
repentance
for
sinne
ought
to
precede
auricular
confession
,
which
repentance
is
denoted
by
the
bitternesse
of
salt
,
they
blesse
it
also
before
water
:
It
is
also
taken
for
wisedome
,
You
are
the
salt
of
the
earth
,
and
have
salt
in
your selves
.
And
because
that
in
all
their
ancient
Sacrifices
they
used
salt
,
from
thence
it
came
that
in
Baptisme
they
put
salt
in
the
mouth
of
the
Creature
before
it
is
baptized
with
water
,
for
that
it
cannot
yet
actually
have
the
mystery
of
salt
applyed
for
the
present
.
On
fire
then
and
on
salt
depend
great
and
secret
mysteries
,
comprized
under
two
principal
colours
,
red
and
white
,
for
(
as
Zohar
hath
it
)
all
things
are
white
,
and
red
,
but
there
is
a
great
space
betwixt
the
one
and
the
other
.
God
dieth
our
sinnes
which
are
red
,
for
concupiscence
comes
from
the
blood
,
and
from
the
sensualitie
of
the
flesh
besprinkled
with
blood
,
and
we
doe
die
his
whitenesse
in
red
or
rigour
of
Justice
,
by
the
fire
which
inflameth
our
carnall
desires
,
and
purchaseth
their
judgement
,
which
is
throughout
where
there
is
fire
,
if
it
bee
not
mortified
with
saving
water
.
And
when
the
perverse
doe
prevaile
in
the
world
,
as
ordinarily
they
doe
,
rednesse
and
judgement
extend
themselves
therein
,
and
all
whitenesse
covers
it self
,
which
is
rather
changed
into
rednesse
then
rednesse
into
whitenesse
;
which
if
it
have
domination
,
all
on
the
contrary
growes
resplendent
therewith
.
To
these
two
colours
also
the
ancient
and
the
Evangelicall
Law
,
the
rigour
of
justice
and
mercy
;
the
pillar
of
fire
in
the
nights
darkenesse
,
and
the
white
cloud
by
day
,
wine
and
bread
,
blood
and
fat
,
which
were
not
lawfull
to
eate
.
You
shall
not
eate
flesh
with
the
blood
,
Gen.
9.4
.
And
in
Levit.
3.16
,
17.
All
the
fat
is
the
Lords
,
it
shall
bee
a
perpetuall
Statute
for
your
generations
throughout
all
your
dwellings
,
that
yee
eate
neither
fat
nor
blood
;
where
it
is
yet
more
particularly
repeated
in
the
17.
and
14.
where
the
reason
is
rendred
,
for
that
the
soule
,
that
is
to
say
,
the
life
of
the
flesh
,
is
in
the
blood
,
which
mystically
represents
that
of
Messiah
,
wherein
consisted
eternall
life
,
so
that
it
was
not
lawfull
to
use
any
other
before
his
comming
.
Of
the
same
fat
was
reserved
for
God
as
well
that
which
the
Hebrewes
call
cheleb
,
that
covereth
the
inwards
,
and
is
separated
from
the
flesh
,
as
the
other
called
schumen
,
which
is
thereunto
annexed
;
but
metaphorically
the
fat
is
taken
for
the
most
exquisite
substance
,
as
in
Numb
.
18.
the
tenths
the
best
of
the
fruits
are
called
the
fat
of
them
,
which
manner
of
speech
wee
also
life
when
wee
say
,
make
the
portion
to
be
very
fat
of
any
thing
that
there
is
.
And
in
the
81.
Psal.
16.
Hee
fed
them
with
the
fat
of
Wheate
.
It
may
bee
also
that
Moses
well
knowing
that
these
two
substances
,
blood
and
fat
,
are
of
ill
tast
and
nourishment
,
and
quickly
corrupted
out
of
their
vessells
,
hee
forebad
them
the
use
thereof
.
Or
if
wee
would
enter
into
a
certaine
mystery
,
for
that
the
vitall
spirits
consist
in
the
blood
,
which
are
of
a
fiery
nature
,
and
that
fat
is
very
susceptible
of
flame
,
and
proper
to
make
lights
,
which
are
a
representation
of
the
soule
.
But
Oile
is
also
for
Lamps
,
which
was
not
forbidden
to
bee
eaten
,
and
wee
doe
not
see
that
in
Divine
service
wee
use
Tallow
Candles
;
yet
these
two
,
fire
and
salt
,
doe
signifie
Wine
and
Milke
,
I
have
drunke
Wine
with
my
Milke
,
Cant.
5.1
.
By
Wine
is
designed
the
tree
of
knowledge
of
good
and
evill
,
namely
vaine
curiosities
of
worldly
things
,
and
by
Milke
,
that
of
life
,
whereof
Adam
was
deprived
,
being
desirous
to
tast
of
that
other
,
which
was
humane
prudence
.
Before
Adam
had
transgressed
(
said
Zohar
)
hee
was
made
participant
of
the
sapience
of
superiour
light
,
being
not
yet
separated
from
the
tree
of
life
,
but
when
hee
would
distract
himselfe
after
the
knowledge
of
base
things
,
this
curiositie
ceased
not
till
hee
had
wholly
cast
off
life
to
incorporate
himselfe
to
death
.
Jacob
and
Esau
,
the
two
principall
Potentates
on
earth
which
are
descended
therefrom
,
Item
the
Rose
and
the
Lilly
,
whose
water
extracted
mounts
by
the
fires
heat
that
elevates
it
and
becomes
white
,
although
the
Roses
bee
red
,
as
is
the
fume
exhaled
from
blood
and
fat
which
they
burne
to
God
,
to
send
it
on
high
as
a
vapour
,
to
imply
(
saith
the
same
Zohar
)
that
wee
must
offer
him
nothing
but
what
is
cleane
and
candid
;
for
rednesse
represents
sinne
,
and
punishment
that
followes
it
;
and
the
white
,
sinceritie
,
with
mercy
and
the
finall
recompence
that
doth
accompany
it
.
What
is
it
(
saith
Zohar
)
which
is
designed
by
the
red
Roses
,
and
the
white
Lillies
?
It
is
the
odour
of
the
oblation
proceeding
from
red
blood
,
and
from
fat
which
is
white
,
which
God
reserveth
for
his
owne
portion
,
which
fatnesse
relates
to
the
sacrifice
,
or
animall
man
,
who
is
nourished
with
this
fat
,
as
the
vitall
spirits
with
blood
;
wherefore
it
is
said
,
when
we
fast
to
extenuate
and
macerate
the
pricks
of
the
flesh
and
concupiscence
,
that
we
offer
unto
God
fatnesse
,
who
will
have
from
his
Creature
the
soul
,
which
is
fire
and
bloud
;
and
the
body
,
namely
fat
,
wherewith
it
is
nourished
,
but
the
one
and
the
other
incontaminate
,
pure
and
neat
without
corruption
,
as
if
they
were
to
passe
through
the
fire
and
salted
;
Therefore
he
would
that
they
should
be
burned
to
him
,
that
they
may
ascend
in
a
white
fume
and
an
odour
of
suavity
before
him
;
for
fume
is
more
spiritual
then
matter
,
which
the
fire
by
subtiliation
raiseth
it
,
after
the
manner
of
Incense
.
And
indeed
all
this
world
here
,
is
but
an
odour
that
mounts
unto
God
,
sometimes
good
and
agreeable
,
sometimes
wicked
and
hurtfull
.
The
forme
of
the
thing
which
consisteth
in
its
colour
,
and
figure
,
remains
incorporeall
in
the
matter
,
where
the
eye
goes
to
apprehend
it
,
and
associates
with
it
.
The
tast
also
,
remains
attached
to
it
,
as
the
spittle
moistens
it
,
and
communicates
it
to
the
tast
:
But
odor
or
smell
,
separates
them
,
and
comes
from
farre
by
an
unperceivable
vapor
,
to
the
sense
of
the
nose
and
braine
.
Wherefore
the
Scripture
doth
particularize
in
the
rose
and
in
the
lillies
,
the
Red
and
White
;
whose
smell
doth
not
vanish
.
And
yet
though
the
roses
be
red
,
yet
the
water
of
them
distilled
,
and
the
fume
if
you
burne
them
,
are
white
,
as
those
of
incense
,
whereof
it
is
spoken
in
Psal.
41.2
.
Let
my
prayer
he
directed
as
incense
,
in
thy
sight
:
by
prayers
are
understood
not
only
prayers
,
but
all
our
desires
,
thoughts
and
comportmens
,
and
thereupon
Rabbi
Eliezer
,
sonne
of
Rabbi
Simeon
,
the
author
of
Zohar
,
making
his
prayer
,
doth
thus
paraphrase
.
This
is
well
knowne
,
and
manifest
before
thee
O
Lord
my
God
,
God
of
our
prayers
,
that
I
have
offered
unto
thee
my
fat
,
and
my
blood
:
I
have
offered
them
in
an
odor
of
Suavity
,
with
firme
faith
and
beleefe
,
macerating
,
chastising
the
sensuality
of
my
flesh
:
That
it
will
please
thee
then
Lord
,
that
the
odor
of
my
prayer
,
proceeding
from
my
mouth
,
may
be
presently
addressed
before
thy
face
,
as
an
odor
of
a
burnt
offering
,
which
they
burne
unto
thee
,
upon
the
altar
of
propitiation
,
and
that
thou
wilt
accept
it
as
agreeable
.
He
said
that
because
that
after
the
comming
of
our
Saviour
,
&
the
destruction
of
the
second
Temple
by
the
Romans
,
the
Jewish
sacrifices
were
converted
into
prayers
,
the
bloudy
sacrifices
signified
by
the
red
roses
,
and
colour
of
bloud
,
and
those
without
bloud
,
as
the
minchad
&
other
the
like
,
of
meal
,
by
the
white
lillies
,
following
that
which
was
said
Cant.
Chap.
5.
&
6.
My
beloved
is
white
and
ruddy
,
he
feedeth
among
the
lillies
.
Under
these
four
colours
furthermore
,
which
signifie
the
four
Elements
,
Black
the
Earth
,
White
the
Water
,
Blew
the
Air
,
and
Red
the
fire
,
are
comprised
the
greatest
secrets
&
mysteries
.
Otherwise
reading
in
ch.
10.
of
35
book
Plinie
,
that
Apelles
had
painted
Alexander
holding
lightning
in
his
hand
;
fingers
seemed
to
hang
out
,
and
lightning
to
be
without
the
Table
;
but
reading
they
remembred
that
all
those
consisted
of
four
colours
.
I
cannot
well
specifie
what
those
four
colours
were
,
which
must
be
principall
in
nature
,
till
I
had
learned
out
of
Zohar
,
to
consider
them
in
the
light
:
where
,
that
is
to
be
noted
,
that
there
are
two
fastned
to
the
week
,
namely
black
,
noting
the
Earth
,
and
red
proceeding
there
from
fire
;
and
two
to
the
flame
,
Blew
in
the
root
,
over
against
the
black
,
and
white
on
the
top
,
opposite
to
red
.
But
let
us
see
how
this
doth
well
suit
with
Chymicall
Theorie
,
which
constitutes
of
these
four
Elements
,
two
solid
and
fix'd
,
which
prepare
themselves
together
,
the
earth
,
and
the
fire
,
which
adhere
to
the
week
,
and
the
other
two
liquid
volatills
and
flitting
,
water
,
and
air
,
white
and
blew
,
as
is
the
flame
which
is
liquid
,
and
in
perpetuall
motion
:
And
we
must
not
think
it
strange
,
that
the
air
,
the
blew
,
should
be
lower
then
the
water
,
or
the
white
flame
which
is
aloft
,
because
the
aereall
party
which
is
the
oil
and
fat
,
separate
more
hardly
,
and
more
difficultly
from
the
composed
,
then
doth
the
water
more
opposite
to
fire
.
But
let
us
look
more
mystically
thereinto
,
which
the
Zohar
hath
more
abundantly
run
through
.
The
red
light
,
as
well
in
earth
as
in
heaven
,
is
that
which
destroyes
all
,
dissipates
all
;
for
it
is
the
bark
of
the
tree
of
death
,
as
we
may
see
in
a
lamp
,
candle
,
and
other
light
,
whose
root
is
in
the
earth
,
namely
,
this
corruptible
and
corrupting
blacknesse
which
watereth
the
week
;
the
branches
and
the
boughes
are
the
flames
,
blew
and
white
.
The
week
with
its
blacknesse
and
rednesse
is
the
Elementary
world
,
and
the
flame
the
Celestiall
.
The
red
colour
commands
all
that
is
under
it
,
and
devoureth
it
.
And
if
you
say
that
it
domineers
also
in
heaven
,
not
as
in
the
inferiour
world
,
wee
may
answer
.
And
although
there
be
vertues
and
powers
above
that
are
destructive
,
and
dissipate
all
base
subjacent
things
.
All
these
superiors
are
anchored
in
this
red
light
,
and
not
the
inferiors
,
for
they
are
thick
,
grosse
,
and
obscure
;
and
this
red
light
which
is
contiguous
to
that
above
,
gnawes
,
and
devours
them
;
and
there
ia
nothing
in
the
low
world
which
shall
not
be
destroyed
.
It
penetrates
and
enters
into
stones
,
it
pierceth
them
,
and
hollowes
them
,
that
waters
may
passe
over
them
,
and
drowns
all
in
the
depths
and
hollowes
of
the
earth
,
where
they
divide
themselves
,
of
the
one
side
,
and
on
the
other
,
till
they
come
to
resemble
anew
in
their
Abyssus
,
passing
crosse
the
darknesses
that
are
confounded
with
them
;
which
is
the
cause
that
waters
rise
and
fall
,
(
they
mount
when
they
come
from
the
sea
under
earth
to
their
sources
,
to
glide
anew
above
the
earth
downwards
,
returning
to
the
place
from
which
they
parted
.
)
So
that
the
waters
darknesse
and
light
mingling
themselves
pellmell
,
there
is
made
within
another
Chaos
,
which
nature
comes
to
unmingle
(
the
heat
namely
which
is
therein
inclosed
)
by
Ordinance
of
the
Soveraign
Dispensator
that
commands
it
.
And
there
make
lights
which
men
cannot
see
,
because
they
are
dark
.
Every
channell
(
to
be
brief
)
mounts
upwards
with
his
voices
,
whence
Abyssus
are
shaken
,
and
cry
to
their
companion
,
One
depth
calleth
to
another
,
in
the
voice
of
their
Catarracts
.
And
who
is
it
that
cries
?
Open
thee
with
thy
waters
,
and
I
will
enter
into
thee
.
These
are
all
mysteries
uneasy
to
comprehend
,
which
intend
nothing
,
but
to
demonstrate
the
affinity
and
connexion
of
the
sensible
with
the
intelligible
world
,
and
of
the
Elementary
with
the
Celestiall
;
for
,
as
it
is
said
in
another
case
,
the
Universall
firmament
,
called
the
firmament
of
heaven
,
containeth
things
superiour
and
inferiour
;
although
after
divers
manners
.
This
is
wel
seen
in
a
torch
,
where
blacknesse
,
that
is
,
the
Earth
,
is
the
ground
of
three
elements
and
colours
,
the
red
being
but
an
inflammation
and
heat
joined
to
the
blacknesse
,
without
any
flame
or
light
;
as
are
the
blew
and
white
,
which
proceed
from
one
very
root
,
all
tend
a
going
to
unite
with
the
white
flame
that
is
above
,
and
more
highly
elevated
then
others
.
Yet
it
is
not
therefore
so
pure
and
quit
of
all
filthinesse
,
but
that
it
procreates
soot
,
with
black
and
infected
fume
,
whereof
it
must
be
depured
by
fire
,
till
it
hath
perfected
the
consumption
of
its
corruption
,
and
made
it
a
perfect
whitenesse
,
which
from
that
time
forwards
never
alters
.
And
this
is
that
which
we
said
before
,
that
fire
leaves
two
sorts
of
excrements
,
not
sufficiently
depured
for
the
first
proof
.
Ashes
below
,
whence
by
the
same
fire
is
extracted
an
incorruptible
substance
of
salt
;
and
of
glasse
at
the
last
,
which
the
Zohar
was
not
ignorant
of
,
when
he
said
upon
Exod.
of
the
lees
of
any
confected
a
shes
,
salt
and
glasse
is
drawn
.
But
now
for
that
it
was
not
so
said
,
it
is
a
thing
sufficiently
common
and
manifest
to
those
that
deal
with
fire
,
which
Cinerall
excrement
comes
from
the
adustion
and
burning
of
coals
:
but
the
foot
which
is
more
spirituall
,
for
that
mounts
and
elevates
higher
,
is
born
of
the
flame
which
hath
no
leasure
or
power
to
perfect
its
mundification
,
so
that
the
pure
and
impure
mount
together
.
And
assuredly
nothing
can
better
agree
with
our
souls
after
their
separation
from
the
body
,
which
carries
away
with
them
the
imapurities
which
they
have
attracted
from
it
,
during
their
residence
here
below
,
which
they
must
repass
by
fire
,
&
be
perfected
by
white
throughout
.
Every
man
shal
be
salted
with
fire
,
and
every
sacrifice
shall
be
salted
with
salt
.
The
weik
and
ashes
representing
man
,
the
exterior
animal
,
and
his
body
,
and
the
two
flames
,
blew
,
and
white
;
the
blew
the
Celestiall
and
Ethereall
body
,
and
the
white
,
souls
stript
of
all
Corporeity
:
which
in
good
men
shall
be
burnt
with
fire
that
burns
alwaies
upon
the
altar
,
and
salted
with
salt
from
the
Covenant
,
the
promises
namely
of
his
Messiah
,
into
which
the
Prince
of
this
world
,
hath
but
seen
,
as
it
hath
done
in
the
posterity
of
Adam
,
which
is
al
filled
with
ashes
whereof
it
was
first
built
,
&
with
the
soot
of
originall
sin
,
whereunto
he
fastned
by
his
disobedience
,
prevarication
:
So
that
we
are
the
night
where
Moses
began
to
reckon
the
day
,
for
that
we
are
according
to
the
flesh
,
before
the
Messiah
,
who
being
come
after
,
is
the
enlightned
day
of
this
clear
sun
of
Justice
,
which
the
Cabballists
say
is
the
representation
of
Jehovah
,
whose
sheath
(
as
they
call
it
)
is
Adonei
,
from
whence
God
must
be
drawn
out
:
for
it
is
hee
,
that
mundifies
the
righteous
,
and
burneth
the
wicked
with
dark
and
obscure
fire
.
To
which
that
also
beateth
,
which
is
said
of
the
Thrones
Animalls
,
there
shall
descend
a
Lion
enflamed
,
that
shall
devour
the
oblations
.
There
are
Angells
committed
upon
every
member
that
sinneth
,
of
whom
they
constitute
themselves
the
bringers
on
:
for
every
man
that
commits
any
offence
,
he
suddainly
delegates
to
himself
an
accuser
,
which
will
be
no
more
favourable
to
him
then
he
must
be
,
but
will
lend
him
a
fire
from
above
,
to
burn
that
member
that
shall
have
trespassed
.
But
Jehovah
intervene●
from
above
,
who
with
his
water
of
mercy
,
quencheth
this
fire
,
after
the
party
Delinquent
shall
have
his
spots
purged
away
.
And
there
is
but
he
alone
,
that
is
the
angel
of
peace
,
that
make
the
souls
reconcilation
with
God
,
to
whom
she
comes
by
the
intercession
of
this
sacred
name
:
there
is
no
other
name
;
all
that
the
Zohar
sets
down
,
wh●ch
is
as
Christian-like
spoken
by
a
Rabbin
which
was
never
baptized
.
That
premised
for
a
ground
work
of
what
we
shall
say
hereafter
,
St.
Marks
Greek
text
carries
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
sacrifice
shall
be
seasoned
with
salt
;
where
the
Latin
version
which
the
Church
holdeth
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
sacrifice
,
as
in
truth
this
Greek
word
signifies
,
all
sorts
of
sacrifices
,
hostia's
,
victima's
,
and
ceremonies
:
But
Porphyrius
in
his
second
book
of
sacrifices
,
doth
particularize
it
to
herbs
that
men
offered
to
the
Gods
,
for
from
the
beginning
they
did
not
present
them
:
this
he
spake
of
Incense
,
Myrrhe
,
Benjamin
,
Storax
,
Aloes
,
Labdanum
and
other
the
like
odoriferous
gums
;
but
only
certain
green
herbs
,
as
certain
first
fruits
of
seeds
that
the
earth
produced
;
and
trees
were
procreated
from
the
Earth
before
Animalls
,
and
the
earth
was
clothed
with
herbs
,
before
it
produced
trees
.
By
reason
whereof
,
the
gathering
certain
pieds
of
herbs
all
entire
with
their
leaves
and
rootes
,
and
seeds
,
they
burned
them
,
and
sacrificed
the
odour
and
fume
that
proceeded
therefrom
to
the
Immortall
Gods
:
and
of
this
exhalation
they
cast
,
which
the
Greeks
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
suffitus
,
perfumed
,
whence
comes
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
victima
sacrifice
.
Therefore
they
do
not
refer
them
properly
to
bloody
sacrifices
,
for
the
Romans
for
more
then
800
years
since
,
by
Numaes
Ordinance
,
had
no
Images
of
Gods
,
nor
other
sacrifices
,
then
dough
with
salt
,
which
were
from
thence
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
say
,
without
blood
.
Hitherto
Porphyrie
.
It
hath
been
said
heretofore
that
there
was
nothing
more
common
,
nor
lesse
well
known
then
fire
.
And
as
much
we
may
say
of
salt
:
wherefore
it
is
that
Moses
made
so
great
account
of
it
,
as
to
apply
it
to
all
sacrifices
.
Calling
it
the
perpetual
Covenant
that
God
made
with
his
people
;
of
which
alliance
by
the
Hebrews
called
Berith
,
they
found
three
or
four
marks
in
the
Scripture
;
The
bow
of
heaven
,
Gen.
9.9
.
Gen.
17.2
.
Circumcision
to
Abraham
,
and
the
universall
paction
,
Numb
.
18.19
.
Further
yet
the
Paction
of
the
Law
received
in
Horeb
,
Deut.
5.2
,
&
3.
The
Lord
our
God
made
a
Covenant
with
us
in
Horeb
;
which
hath
been
time
out
of
mind
in
singular
and
venerable
recommendation
towards
all
sorts
of
people
;
you
bless
your
tables
by
putting
on
of
saltsellers
(
saith
Arnobius
to
the
Gentiles
.
)
But
Titus
Livius
in
his
26.
that
they
may
have
a
saltseller
&
a
dish
or
platter
for
Gods
cause
.
And
Fabricius
,
that
thrice
valiant
Roman
Captain
,
had
never
gold
nor
silver
but
a
little
drinking
cup
,
whose
foot
was
of
horn
,
to
make
his
offerings
to
the
Gods
,
&
saltseller
to
serve
for
sacrifices
forbiddding
,
as
Plinie
hath
it
,
in
his
33.
book
,
12.
ch.
to
have
other
Silvery
then
those
two
.
It
was
furthermore
a
marke
and
symbole
of
Amity
,
as
was
salt
:
Wherefore
the
first
thing
that
they
served
strangers
,
comming
to
them
,
was
Salt
,
to
note
a
firmity
of
their
contracted
Amity
.
And
the
great
Duke
of
Muscovie
,
as
Sigismund
puts
it
down
in
his
Treatise
of
the
affairs
of
Muscovie
,
he
could
not
do
greater
honour
to
those
that
he
favoured
then
to
send
them
of
his
salt
.
Archilocus
as
Origen
alledgeth
against
Celsus
,
among
other
things
,
reproacheth
Lycambas
to
have
violated
a
very
holy
and
sacred
Mystery
,
of
the
amity
conceived
betwixt
them
by
the
salt
&
the
common
table
.
And
upon
Saint
Matthew
speaking
of
Judas
,
he
had
not
(
saith
he
)
any
respect
either
to
the
remembrance
of
their
common
table
,
or
to
salt
or
bread
which
we
did
at
together
.
And
Lycophron
in
a
poem
of
Alexander
called
salt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
purifying
and
cleansing
;
alluding
to
that
of
Euripides
,
that
the
sea
washeth
away
all
faults
from
men
,
for
that
the
sea
which
the
Pythagoreans
because
of
its
bitternesse
and
saltnesse
,
call
it
Saturnes
tears
,
and
a
fift
Element
,
and
is
nothing
but
salt
dissolved
in
water
.
And
certes
it
is
a
thing
very
admirable
,
the
great
quantity
that
there
is
of
salt
;
sith
that
we
hold
it
for
an
infallible
maxime
,
that
God
&
Nature
made
nothing
in
vain
.
For
besides
that
there
is
found
thereof
in
the
earth
,
part
in
liquor
which
they
scum
off
,
part
in
yee
,
as
at
Halle
in
Saxony
,
and
at
Borre
in
Provence
,
part
in
hard
rocks
,
as
in
Teplaga
a
land
of
Negroes
,
where
they
carry
it
more
then
two
hundred
miles
off
upon
their
heads
,
and
transport
from
hand
to
hand
by
relayes
,
even
to
the
Kingdome
of
Tombur
,
serving
for
money
that
passeth
for
currant
in
all
those
quarters
,
as
it
doth
also
in
the
Province
of
Caindu
in
East
Tartarie
.
According
to
Marc.
Pole
in
his
2
book
,
38
chap.
and
also
that
if
they
have
it
not
for
all
purposes
in
their
mouths
,
their
gums
rot
,
because
of
the
extream
heats
that
raign
there
,
accompanied
with
corrupting
Moorish
moistures
;
for
which
reason
they
must
hold
thereof
continually
moistening
it
with
a
thing
that
doth
hinder
putrefaction
.
I
have
many
times
made
triall
very
exactly
,
that
of
Sea-water
,
men
make
or
draw
more
then
halfe
of
salt
,
causing
the
fresh
water
that
is
therein
,
sweetly
to
evaporate
away
;
what
an
enormous
quantity
then
would
there
remaine
of
salt
,
if
the
fresh
substance
of
the
Sea
were
there
from
extracted
?
There
are
no
sands
or
deserts
,
of
what
long
extenditure
soever
,
that
can
compare
therewith
,
not
by
the
2.
thousand
part
;
for
many
men
would
equall
,
yea
preferre
the
Sea
in
quantity
and
greatnesse
unto
the
earth
.
We
must
not
here
dwell
long
on
particularities
that
concerne
salt
.
Plinie
in
his
35.
Book
Chap.
7.
The
greatest
part
depending
upon
nothing
but
hearesay
,
for
all
tend
to
no
other
thing
,
but
in
the
first
place
to
shew
that
there
are
two
sorts
of
salt
(
as
t
is
true
)
Naturall
,
and
Artificiall
.
The
Naturall
growes
in
flakes
,
or
in
a
rock
by
it selfe
,
within
the
earth
,
as
is
aforesaid
:
the
Artificiall
is
made
with
sea-water
,
or
with
liquor
,
as
a
pickle
drawne
out
of
salt
pits
,
as
they
doe
in
Lorrain
,
and
the
French
County
of
Burgundie
:
which
they
boyle
and
congeale
upon
the
fire
.
He
there
sheweth
many
examples
,
and
indeed
those
which
are
more
difficult
to
beleeve
:
let
the
faith
be
on
the
sayers
part
,
and
among
others
of
a
certaine
lake
of
Tarentin
in
Poville
,
not
deeper
then
the
height
of
knees
where
water
in
summer
time
by
the
Suns
heat
is
all
converted
into
salt
.
And
in
the
Province
of
Babylon
,
there
growes
a
liquid
Bitumem
,
a
little
thick
,
which
they
use
in
Lamps
in
stead
of
oile
.
This
inflamable
substance
being
stripped
therefrom
,
there
remaines
salt
,
there
under
hidden
:
as
indeed
wee
see
it
by
experience
that
out
of
every
thing
that
burns
there
may
be
salt
extracted
,
but
there
doth
not
appear
any
thing
therein
but
waterishnesse
and
inflamable
unctuosity
which
must
be
taken
away
by
fire
,
this
done
salt
remains
in
the
ashes
.
And
this
salt
(
saith
Geber
)
in
his
testament
retaines
alwayes
the
nature
and
property
of
the
thing
from
which
it
is
extracted
,
if
this
be
done
in
a
close
vessell
that
the
spirits
may
not
vapor
away
,
for
there
would
remaine
that
which
the
Gospell
cals
sal
infatuatum
,
as
we
shall
say
hereafter
.
The
best
salt
then
that
may
be
,
and
the
wholesomest
,
is
that
which
is
made
with
sea-water
in
Bronage
.
And
after
the
example
thereof
,
that
the
trough
throughout
,
where
the
salt
water
is
made
of
clay
or
glue
,
as
potters
earth
:
and
that
whereof
tiles
is
made
;
furthermore
you
must
courry
this
trough
by
Artifice
that
it
drink
not
,
nor
suck
up
the
water
which
men
draw
therefrom
,
which
is
done
by
beating
it
with
a
great
number
of
Horses
,
Asses
,
and
Mullets
,
tied
one
to
another
that
they
may
trample
thereon
,
so
long
that
it
be
firme
and
solid
,
as
a
certain
barns
flore
to
thresh
wheate
.
This
done
,
and
having
hollowed
the
channels
,
to
put
in
the
water
,
then
we
must
have
a
care
that
the
salt-pans
be
something
lower
then
the
Sea
(
Plinie
in
his
2.
Book
Chap.
106.
sets
downe
that
salt
cannot
be
made
without
fresh
water
)
they
set
in
the
first
place
a
great
receptacle
where
they
draw
the
water
which
is
called
the
[
(a)
](A76805-e27240-b)
(a)
The
first
receptacle
or
bond
of
salt
water
whereof
salt
is
made
.
Jard
:
and
at
the
end
thereof
a
sluce
by
which
having
applyed
thereunto
below
a
hanch
with
a
stopple
called
the
[
(b)
](A76805-e27260-b)
(b)
A
trunck
or
pipe
of
wood
through
which
sea-water
passes
,
one
of
the
last
receptacles
whereof
salt
is
made
.
Amezau
,
they
make
the
water
run
from
the
Jard
into
Parquets
,
which
they
cal
Couches
,
&
of
these
Couches
giving
thereto
a
requisite
hanging
,
by
other
stopples
,
2.
in
number
,
called
the
gate
of
the
Poelles
,
which
are
therein
enchased
within
other
Parquets
called
soldering
or
planching
with
boord
,
windings
and
means
to
make
the
water
turne
,
by
divers
windings
and
channels
almost
after
the
manner
of
a
Labyrinth
,
which
it
is
doth
for
a
great
way
before
it
come
to
render
it self
at
last
,
within
the
Parquets
and
hollowes
where
the
salt
must
be
congealed
:
alwayes
diminishing
the
quantity
of
water
,
that
the
Sun-beames
have
therein
more
action
,
and
that
it
be
better
warmed
before
it
enter
the
floores
,
where
it
makes
its
finall
congelation
.
But
to
come
thereunto
by
certaine
degrees
,
and
proportionate
measures
,
there
are
throughout
the
Palles
which
they
lift
up
and
downe
as
those
of
a
mill
.
All
the
earth
that
remaineth
,
which
men
draw
by
the
Parquets
and
the
flores
they
Arrange
about
them
as
a
Trench
or
rampart
,
May
,
June
,
July
,
and
August
,
the
salt
makers
doe
use
to
open
certaine
Bonds
,
to
suffer
the
sea-water
to
enter
till
all
the
formes
and
Parquets
be
covered
,
otherwise
the
frosts
would
destroy
them
:
that
if
while
the
salt
freezeth
or
creameth
there
come
any
rain
,
it
is
so
great
a
retardmen●
(
and
for
fifteen
dayes
at
the
least
)
we
must
empty
al
the
water
out
of
the
Parquets
,
that
the
rain
had
altered
,
and
therefore
in
rainy
and
cold
years
,
they
can
very
hardly
make
it
.
In
this
regard
,
I
come
to
remember
an
experiment
that
I
have
tried
more
then
ones
,
which
gave
me
to
think
whether
it
were
Aristotle
,
I
tooke
eight
or
ten
pound
of
common
grosse
salt
,
which
I
made
to
dissolve
in
hot
water
,
scumming
the
froth
which
may
be
there
,
and
being
left
to
settle
,
I
put
the
clear
by
inclination
in
a
caldron
over
the
fire
,
where
I
made
all
the
water
evaporate
,
so
that
the
salt
remained
in
the
bottome
,
white
as
snow
;
then
I
endeavoured
to
dry
it
in
a
pot
,
giving
it
at
last
a
goo●
estret
of
fire
for
four
or
five
houres
,
when
it
was
cold
I
parted
it
into
four
platters
of
Beuvais
to
shorten
and
gain
time
,
in
fair
weather
at
a
window
where
the
Sunne
came
not
,
and
did
choose
a
moist
time
to
facilitate
the
dissolution
,
recollecting
every
morning
that
which
was
resolved
in
water
,
so
long
that
at
the
end
of
seven
or
eight
dayes
the
salts
dissolution
was
perfected
,
nothing
remaining
but
I
know
not
what
thicknesse
or
slime
,
in
a
small
quantity
which
I
set
apart
,
I
put
all
my
dissolutions
into
Cornues
&
distilled
all
the
water
which
could
mount
,
being
very
fresh
,
for
the
saltnesse
did
not
ascend
,
but
remained
fixt
in
the
bottome
of
the
vessel
,
and
gave
at
last
a
good
estret
of
fire
,
with
staves
of
Cotteret
,
having
broken
the
Cornues
:
I
put
the
salt
that
therein
remained
congealed
to
dissolve
in
moisture
as
before
,
till
there
remained
nothing
but
grossenesse
and
slime
as
in
the
former
I
distilled
that
which
ascended
from
the
water
,
and
reiterated
all
those
Regiments
till
all
my
salt
was
resolved
and
distilled
into
salt
water
,
that
which
came
the
seven
or
eight
time
.
The
slime
I
washed
well
with
water
,
to
extract
what
might
bee
the
Remainder
of
saltnesse
;
and
so
recalcined
and
washt
them
till
there
rested
nothing
but
slime
or
pure
earth
without
tast
.
Of
this
little
salt
that
I
had
extracted
,
I
did
as
I
had
done
with
others
,
so
that
all
my
salt
,
without
losing
any
of
its
substance
,
went
away
in
sweet
water
,
and
in
this
insensible
slime
,
which
came
at
last
to
one
or
two
ounces
.
What
then
became
of
the
saltnesse
of
this
salt
?
Certes
herein
I
have
lost
all
my
Latine
,
and
know
not
what
to
say
thereof
,
only
it
is
gone
in
verity
as
I
say
:
If
any
one
would
untie
this
knot
,
would
indeed
do
me
a
great
pleasure
:
I
will
leave
it
to
mix
with
others
,
to
come
to
the
particular
praises
of
salt
,
without
which
,
saith
Plinie
,
we
could
not
live
civilly
.
All
the
grace
,
gentility
,
ornament
,
pleasures
and
delights
of
humane
life
,
cannot
bee
better
expressed
then
by
this
word
;
which
extends
also
to
the
pleasures
of
the
soul
,
the
sweetnesse
and
tranquillity
of
life
,
and
to
a
Soveraign
rejoycing
and
repose
of
all
troubles
and
sorrows
.
It
renews
the
pricks
and
amorous
desires
so
beget
its
like
,
and
hath
obtained
this
honorable
quality
of
Souldiers
,
and
of
pleasant
and
witty
words
,
and
joyous
meetings
,
without
hurt
to
any
;
from
whence
it
should
be
called
the
Graces
.
According
to
which
St.
Paul
saith
in
the
4
to
the
Col.
6.
Let
your
speech
be
alwaies
with
grace
,
seasoned
with
salt
.
And
in
the
end
it
is
the
seasoning
of
all
our
viands
,
which
without
it
would
remain
unsavoury
and
without
tast
.
So
that
it
is
said
to
right
sense
in
the
common
proverb
,
there
is
nothing
more
profitable
then
the
sun
and
salt
.
So
Plinie
discourseth
thereof
,
in
the
place
alledged
,
and
Plutarch
in
his
book
and
4
question
of
his
Sympofiacques
,
without
salt
we
can
eat
nothing
agreeable
to
the
tast
,
for
bread
it self
is
more
savoury
if
it
be
mingled
therewith
:
therefore
ordinarily
in
Churches
and
covering
of
tables
,
they
couple
Neptune
with
Ceres
,
for
salt
things
are
as
it
it
were
an
allurement
and
a
spur
to
excite
appetite
:
So
that
before
any
other
nouriture
wee
take
that
which
is
sharp
and
salt
,
whereas
,
if
they
begin
with
others
they
would
incontinently
prostrate
themselves
.
That
which
hath
no
tast
can
it
be
eaten
without
Salt
?
Job
.
6.6
.
Salt
also
renders
drink
more
delicious
,
and
it
is
of
infinite
other
uses
and
commodities
of
life
,
that
holds
more
of
man
;
whereas
the
privation
thereof
,
makes
it
brutall
.
It
is
furthermore
a
mark
and
symbole
of
Justice
,
because
it
guards
and
conserves
that
to
which
it
is
introduced
and
fastened
.
Of
Amity
also
,
and
Gratitude
,
sutable
to
that
in
the
first
of
Esdr●s
chap.
4.
where
the
Lieutenants
of
King
Artaxerxes
writ
to
him
in
this
manner
.
We
remember
the
salt
thou
gavest
us
in
thy
Palace
,
we
would
not
fail
to
advertise
thee
faithfully
of
what
shall
come
to
out
knowledg
concerning
the
service
of
they
highness
.
Salt
being
there
put
for
one
of
the
greatest
obligations
that
can
be
had
,
because
it
is
a
thing
pure
,
neat
,
holy
and
sacred
,
which
men
first
set
on
the
table
.
So
that
Aeschines
in
his
prayer
of
the
ill
administred
Ambassie
,
makes
great
account
of
salt
,
and
a
publick
table
,
of
one
City
confederate
with
another
.
And
indeed
there
is
nothing
more
permanent
nor
more
fixt
in
the
fire
,
nor
more
approaching
to
its
nature
,
because
it
is
mordicant
,
sharp
,
tart
,
cutting
,
subtill
,
penetrative
,
pure
and
neat
,
fragrant
,
incombustible
and
incorruptible
.
Yea
,
that
which
preserves
all
things
from
corruption
,
&
by
its
preparations
makes
it self
clear
,
crystalline
,
and
transparent
as
Air
;
for
glasse
is
nothing
else
then
a
most
fixt
salt
that
may
be
extracted
from
all
sorts
of
ashes
,
and
of
some
nearer
then
of
others
;
but
it
is
not
so
dissoluble
into
moisture
as
common
salt
;
nor
that
which
is
extracted
out
of
ashes
by
way
of
lee
,
which
is
liquid
with
it
by
strong
expressions
of
fire
,
which
are
notwithstanding
two
contrary
resolutions
,
and
resisting
one
the
other
:
chiefly
afterward
from
all
liquid
humidity
,
unctuous
but
inconsumptible
.
It
is
moreover
the
first
originall
as
well
of
mineralls
as
of
stones
,
and
pretious
stones
,
yea
of
all
other
mineralls
.
Likewise
of
vegetables
and
of
Animalls
,
whose
blood
and
urinall
humour
,
and
all
other
substance
is
salted
,
to
preserve
it
from
putrefaction
:
and
in
generall
,
from
all
mixed
and
composed
Elements
;
which
is
herein
verified
that
they
resolve
themselves
into
it
,
so
that
it
is
as
the
other
life
of
all
things
;
and
without
it
saith
the
Philosopher
Morien
,
nature
can
no
wayes
work
,
nor
can
any
other
thing
be
ingendred
,
according
to
Raimund
Lullus
in
his
testament
.
Whereunto
all
chymicall
Philosophers
doe
adhere
;
that
nothing
hath
been
created
here
below
,
in
the
Elementary
part
better
,
nor
more
pretious
then
salt
.
There
is
salt
then
,
in
every
thing
,
and
nothing
can
subsist
but
for
the
salt
which
is
therein
mixed
;
which
ties
the
parts
together
as
a
chain
,
otherwise
they
would
all
go
into
small
powder
,
and
give
them
nourishment
;
for
there
are
two
substances
in
salt
,
the
one
viscous
,
gluish
,
and
unctuous
,
of
the
nature
of
air
,
which
is
sweet
;
and
indeed
there
is
nothing
that
nourisheth
but
what
is
sweet
;
the
bitter
and
the
salt
do
not
.
The
other
is
a
dust
,
sharp
pricking
and
biting
,
of
the
nature
of
fire
,
which
is
laxative
.
For
all
salts
are
laxative
,
and
nothing
doth
loose
the
body
,
that
participates
not
of
the
nature
of
salt
:
Mark
then
,
wherefore
is
it
that
those
that
drink
salt
water
die
speedily
of
dysenteries
?
the
salt
which
is
mingled
therewith
causing
a
gnawing
in
the
bowels
;
for
there
is
nothing
corrosive
but
salt
,
or
of
the
nature
of
salt
,
fiery
of
it self
,
saith
Plinie
,
lib.
31.
ch.
9.
and
yet
enemy
of
actuall
fire
,
for
it
leaps
up
and
down
,
it
danceth
to
and
fro
,
and
crackles
,
corroding
also
all
to
which
it
is
fastened
;
and
drying
it
,
although
it
be
the
strongest
and
most
permanent
humidity
of
all
others
,
and
it
is
a
moisture
(
saith
Geber
)
that
above
all
other
moistures
expects
an
encounter
with
fire
.
So
wee
see
in
metals
,
which
are
nothing
else
but
congealed
and
baked
salts
,
by
a
long
and
successive
decoction
,
within
the
earths
entralls
,
where
their
humidity
is
abundantly
fixt
by
the
temperate
air
it
meets
withall
there
.
And
these
salts
do
participate
of
sulphur
and
quicksilver
,
which
joined
together
make
a
third
name
Metalline
salt
,
which
hath
the
same
fashion
and
resolution
as
common
salt
;
which
is
taken
for
a
symbole
of
equity
and
justice
;
as
also
are
metals
,
but
for
another
consideration
.
For
melt
Gold
,
Silver
,
Copper
,
and
other
metals
together
,
they
wil
all
mingle
equally
:
So
that
if
upon
a
hundred
parts
of
silver
,
yea
two
hundred
you
melt
one
of
gold
,
the
least
part
of
this
silver
,
in
what
regard
soever
you
will
take
it
from
the
totall
masse
,
shall
in
respect
of
it self
,
take
its
just
and
equall
portion
of
gold
and
no
more
nor
lesse
,
wherefore
they
are
taken
for
distributive
justice
.
But
salt
is
for
that
throughout
,
where
it
attacheth
flesh
,
fish
,
vegetables
,
it
keeps
them
from
corruption
,
and
conserves
them
in
their
entire
,
and
makes
them
durable
for
many
ages
.
Fire
on
the
contrary
,
is
an
evill
host
,
for
it
stealeth
and
destroyeth
all
that
lodgeth
near
it
,
never
ceasing
till
it
hath
converted
all
into
ashes
,
whence
salt
was
extracted
,
that
was
before
therein
contained
:
So
that
these
two
,
fire
&
salt
,
accord
and
convene
together
and
also
with
the
ferments
in
this
,
that
they
convert
all
that
whereupon
they
can
exercise
their
action
.
Plutarch
in
his
book
and
4
question
of
Symposiaques
,
extolling
salt
,
sets
down
,
that
all
flesh
and
fish
that
was
eat
is
a
dead
thing
,
and
proceeds
from
a
dead
body
;
but
when
the
faculty
of
salt
comes
to
be
introduced
,
it
is
a
soul
that
revivifies
and
gives
them
grace
and
savor
.
And
in
the
5
book
10.
quest.
renders
a
reason
why
Homer
calls
salt
divine
;
he
puts
that
salt
is
as
a
temperament
and
fortification
of
the
viands
within
the
body
:
and
that
it
gives
it
an
agreement
with
the
appetite
.
But
it
is
rather
for
the
vertue
that
it
hath
to
preserve
dead
bodies
from
putrefaction
;
which
is
as
to
resist
death
,
that
which
appertains
to
Divinity
.
Thou
shalt
(
not
suffer
thy
holy
one
to
see
corruption
,
)
not
permitting
that
what
is
deprived
of
life
should
perish
so
suddenly
in
all
kinds
:
but
as
the
soul
,
that
divine
part
within
us
,
keeps
the
body
alive
(
a
soul
is
given
to
hogs
for
their
safety
,
)
this
Plinie
sets
down
after
the
Stoicks
.
So
salt
also
takes
into
its
safeguard
dead
flesh
to
keep
it
from
putrefaction
;
whence
the
fire
of
lightning
is
reputed
for
divine
;
because
those
that
have
been
touched
therewith
remain
a
great
while
without
corruption
;
as
salt
doth
on
its
part
,
which
hath
this
property
and
vertue
;
which
sheweth
the
great
affinity
and
agreement
which
they
have
together
.
Wherefore
Evenus
was
wont
to
say
,
that
fire
was
the
best
sauce
in
the
world
,
and
the
very
same
is
also
attributed
to
salt
.
All
which
things
here
above
do
confirme
the
occasion
for
which
Moses
,
and
after
him
Pythagoras
made
so
great
esteem
of
salt
,
to
cover
under
his
Allegorie
that
which
they
would
give
to
understand
by
it
;
that
our
souls
and
consciences
signified
by
man
in
St.
Mark
,
namely
,
the
internall
man
,
and
our
body
for
the
sacrifice
ought
to
be
offered
up
unto
God
,
pure
and
not
soiled
with
corruption
;
That
you
offer
up
your
bodies
a
living
sacrifice
,
holy
pleasing
vnto
God
,
&c.
Therein
was
there
(
it
may
be
)
another
reason
,
that
moved
Moses
to
exalt
salt
so
much
,
that
according
as
Rabbi
Moses
the
Aegyptian
discourseth
at
large
in
his
third
book
of
his
More
,
47
▪
ch.
where
he
renders
a
particular
reason
for
the
most
part
of
Mosaical
ceremomonies
,
his
principall
aim
was
to
overthrow
all
Idolatries
,
even
rhose
of
the
Aegyptians
,
where
they
had
a
greater
vogue
then
in
any
other
part
.
He
seeing
that
their
Priests
so
greatly
detested
salt
,
that
they
would
not
use
it
in
any
sort
,
for
that
of
the
sea
from
whence
it
proceeded
;
in
the
bitternesse
whereof
,
the
sweet
substance
of
Nilus
went
to
lose
and
salt
it self
;
which
they
held
to
be
for
the
radicall
moisture
from
whence
all
things
here
below
do
sprout
and
nourish
themselves
in
despite
of
them
,
and
contrary
to
their
traditions
;
he
would
thereof
make
a
form
of
alliance
&
paction
from
God
with
the
Jewish
people
,
that
all
their
oblations
should
be
accompanied
with
sait
:
And
in
the
2
of
Paralip
.
13.5
chap.
It
is
said
,
that
God
gave
to
David
and
his
children
the
Kingdom
of
Israel
by
a
Covenant
of
Salt
;
that
is
to
say
,
most
firm
and
indissoluble
;
for
that
salt
hinders
corruption
.
And
therefore
the
Saviour
chose
his
Apostles
to
be
as
the
salt
of
men
;
that
is
to
say
,
to
deliver
the
pure
and
incorruptible
doctrine
of
the
Gospel
;
and
to
confirm
them
firm
persistent
faith
,
as
wel
by
words
as
deeds
.
The
Caballists
penetrating
further
into
the
mysteries
inclosed
therewithin
,
meditate
certain
subtilties
by
a
rule
of
Ghematrie
,
called
Ghilcal
,
which
consisteth
in
equivalencies
of
Numbers
,
which
the
Hebrewes
assigne
unto
Letters
.
Those
of
this
word
Malach
which
signifieth
salt
,
mounts
in
their
supputation
to
78.
for
Mem
valued
40.
Lamed
30.
and
heth
8.
or
divided
in
any
sort
that
you
will
,
alwaies
there
will
result
a
certain
number
,
representing
a
mystery
of
Divine
names
;
the
half
which
makes
39.
mount
to
as
much
as
the
letters
of
Chuzu
;
the
scabbard
or
covering
of
this
great
Name
for
caph.
val
.
20.
vau
6.
Z.
7.
and
the
other
vau
6
,
if
in
3
parts
,
each
wil
mount
to
26.
which
is
the
number
tetragrammaton
Jehovah
,
vau
making
10.
he
5.
vau
6.
&
he
5.
In
six
parts
this
will
be
13.
for
each
,
which
are
equipollent
to
the
number
of
Piety
.
In
13.
there
are
6.
which
vau
is
valued
at
,
a
letter
representing
eternall
life
;
besides
that
six
is
the
first
perfect
number
,
because
his
parts
do
constitute
it
,
his
sixt
namely
1.
his
third
2.
and
its
halfe
3.
which
perfection
hath
not
any
one
of
the
other
numbers
,
and
in
six
dayes
the
structure
of
the
Universe
was
perfected
.
There
are
other
mysteries
in
the
Scripture
;
in
26.
will
be
the
number
of
the
most
holy
&
sacred
Trinitie
,
for
three
times
26.
makes
78.
In
39.
twice
;
which
Beth
stands
for
a
symbole
of
a
word
,
where
the
second
person
,
and
the
house
of
Idea's
of
the
Archetype
,
which
Plato
hath
well
acknowledged
,
Aristotle
not
.
And
finally
87.
denotes
as
many
unities
,
whereof
each
represents
the
unity
of
the
essence
of
one
God
alone
.
The
same
is
in
the
Lechem
bread
,
which
is
an
anagram
of
the
former
,
and
consisteth
of
the
same
letters
.
It
was
therefore
some
cause
of
the
Proverb
,
To
eat
salt
with
thy
bread
.
Rabbi
Solomon
upon
the
places
aforesaid
,
of
Gods
alliance
with
his
people
,
designed
by
salt
,
by
which
is
understood
the
Eternall
paction
of
the
great
Priesthood
of
the
Messiah
,
brings
us
a
form
of
an
Allegory
,
very
strange
and
phantastick
.
That
the
waters
here
below
do
mutiny
,
that
they
are
separated
from
the
supercelestiall
,
having
the
firmament
set
betwixt
them
;
by
means
whereof
,
God
to
appease
them
,
promised
that
they
should
be
perpetually
in
his
service
,
in
all
offerings
,
sacrifices
,
as
he
did
afterwards
in
the
Law
,
which
hee
gave
to
the
Jewes
;
Whatsoever
thou
shalt
offer
to
the
Lord
,
thou
shalt
season
it
with
salt
.
Yet
there
are
divers
sorts
of
salt
,
that
have
different
properties
and
vertues
,
according
to
the
things
from
which
they
are
extracted
;
for
salt
retaine
a
propriety
of
the
thing
from
whence
it
came
,
saith
Geber
in
his
Testament
,
yea
as
many
odors
,
and
sapors
as
there
are
,
they
all
do
depend
upon
salt
;
for
where
there
is
no
salt
,
there
is
no
smell
nor
tast
;
and
yet
of
all
the
tasts
which
Plutarch
in
his
Naturall
causes
doth
limit
to
eight
,
Plinie
lib.
15.
cap.
27.
extends
them
to
13.
there
is
not
one
,
that
is
not
salt
,
because
tast
(
as
Plato
will
have
it
)
comes
from
water
,
which
creep
athwart
the
stalk
of
every
plant
,
and
keeps
the
saltness
that
it
cannot
passe
as
it
is
more
grosse
and
terrestriall
,
as
wee
see
in
sea-water
when
it
is
distilled
;
where
when
they
passe
it
through
sand
,
where
it
leaves
its
saltnesse
.
But
it
may
be
said
to
Plato
,
that
the
tast
doth
not
only
ly
in
plants
,
but
also
in
Animalls
and
mineralls
,
and
all
other
compounded
Elements
.
It
is
that
which
he
and
Aristotle
and
other
rationall
Philosophers
,
are
only
satisfied
with
,
that
which
their
arguments
and
discourse
do
imprint
in
their
phantasies
:
esteeming
that
it
cannot
be
otherwise
,
then
that
which
their
reasons
do
demonstrate
unto
them
,
for
the
most
part
false
and
erroneous
;
there
were
if
they
would
penetrate
empirickly
by
the
experiments
,
they
might
have
been
shewed
by
the
finger
of
the
eye
,
the
truth
of
the
thing
,
they
might
have
been
better
ascertained
therein
,
as
the
Arabians
have
since
done
;
and
the
Chymicall
Philosophers
,
who
will
assure
themselves
of
nothing
,
but
what
they
have
oftentimes
tried
without
variation
to
the
sense
.
It
is
a
maxime
of
all
Naturalists
,
received
for
Infallible
,
that
the
transparence
comes
from
this
,
when
the
water
in
the
composition
and
mixtion
superabounds
,
over
the
earth
,
and
darkenesse
on
the
contrary
,
when
Terrestreity
predominates
the
water
,
and
it
would
be
accounted
an
irremissible
crime
Laesa
Ma●estatis
to
doubt
thereof
,
for
who
is
there
that
doubteth
it
,
will
they
say
,
that
it
is
not
so
?
I
will
reply
that
it
is
I
,
to
whom
experience
,
shewes
the
contrary
,
at
least
for
that
the
cause
of
transparence
,
and
opacity
,
doth
not
proceed
from
that
which
they
alledge
.
Take
Crystall
and
passe
it
never
so
little
through
hot
ashes
,
so
long
as
one
would
rost
a
chestnut
you
wil
find
it
all
dark
,
without
any
more
transparence
within
or
without
in
the
superficies
,
and
that
without
any
losse
of
its
substance
,
or
diminution
of
its
weight
.
And
on
the
contrary
in
a
strong
expression
of
fire
blowing
upon
the
lead
,
then
which
nothing
can
be
darker
,
it
will
convert
into
a
forme
of
a
hyacinth
so
transparent
,
that
one
may
read
a
small
letter
through
it
:
though
it
were
an
inch
thick
,
and
this
hyacinth
by
the
same
fire
returne
into
lead
,
and
lead
into
an
hyacinth
.
If
then
these
profound
Contemplators
of
nature
,
and
her
effects
,
had
been
willing
to
accompany
their
Imaginary
discourses
,
with
experience
that
reveales
infinite
secrets
by
fire
,
they
could
never
have
fallen
into
such
absurdities
:
and
had
manifestly
seen
without
any
vail
or
obstacle
all
full
of
things
whereof
they
remaine
in
irresolution
and
doubt
not
having
spoken
therein
but
as
blind
men
and
by
guesse
,
for
we
cannot
discover
the
secrets
of
things
to
proceed
therein
directly
,
nor
come
to
it
by
entring
on
it
,
after
manner
of
speech
,
by
the
foregate
:
for
nature
goeth
in
her
workes
rarely
and
in
secret
,
as
by
the
posterne
gate
:
or
by
setting
ladders
against
the
windowes
:
The
Greeks
call
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
solution
:
No
man
can
know
the
composition
of
a
thing
,
said
Geber
very
well
,
that
was
ignorant
of
its
destruction
.
And
this
is
done
by
fire
,
which
separates
the
parts
,
as
hath
been
said
before
.
There
are
then
two
divers
substances
of
salt
,
therefore
it
causeth
divers
effects
,
the
one
is
sweet
,
glutinous
and
inflamable
,
of
the
nature
of
aire
,
nourishing
,
binding
.
The
other
sharp
,
mordicant
and
separative
that
begets
nothing
.
The
Poets
in
their
mythologies
have
called
this
the
Ocean
,
and
the
sweet
wherewith
the
pickle
of
the
Sea
is
moistened
made
liquid
Te●bys
as
Plutarch
hath
it
in
his
Osiris
which
giveth
milk
to
and
nourisheth
all
things
.
But
simple
water
of
it selfe
alone
would
not
be
sufficient
to
nourish
,
if
it
were
not
assisted
with
things
fastened
to
the
earth
,
the
salt
therein
inclosed
and
therewith
mingled
,
having
a
sweet
and
glutinous
unctuosity
,
for
as
in
the
Sea-water
there
are
two
substances
,
sweet
and
salt
,
there
are
subalternately
two
in
salt
:
But
we
cannot
say
that
they
doe
nourish
or
produce
any
thing
.
Therefore
is
it
,
that
they
use
to
raze
Traiters-houses
,
and
sow
them
with
salt
as
reputed
unworthy
to
produce
any
more
.
Salt
indeed
produceth
nothing
as
it
is
,
where
its
sweet
substance
is
so
drowned
with
the
salt
,
that
it
cannot
expresse
it selfe
in
action
,
so
as
it
is
,
except
it
be
freed
out
of
prison
,
for
the
saltnesse
predominates
over
it
,
and
covers
it
.
But
for
replication
thereunto
which
was
said
before
,
that
fresh
water
alone
,
doth
neither
nourish
nor
produce
any
thing
:
which
we
see
to
the
contrary
,
by
experience
in
many
waterish
herbs
that
grow
in
the
midst
of
waters
,
and
in
flints
that
it
engenders
shells
,
and
fishes
,
and
wormes
:
to
be
short
,
that
its
procreation
doth
extend
to
the
three
composed
kinds
of
Minerals
,
Vegetables
,
&
Animals
:
And
indeed
put
little
pebbles
in
a
phial
,
and
water
thereon
,
every
day
,
renewing
it
daily
,
at
the
end
of
certaine
time
,
you
will
find
them
so
great
,
and
so
bigge
,
that
they
cannot
come
out
at
the
neck
by
which
they
were
put
in
.
But
indeed
all
this
proceeds
from
the
slime
,
which
is
mingled
with
the
water
,
as
frogs
,
and
other
things
,
which
are
procreated
in
the
middle
Region
of
the
aire
of
the
slime
which
the
Sun
beams
hath
thence
raised
with
the
water
,
for
al
rains
,
snowes
,
and
other
such
impressions
participate
much
of
the
slime
;
from
thence
it
comes
that
the
snow
doth
smoak
and
fatten
the
earth
,
and
the
water
of
raine
,
is
more
connaturall
to
trees
,
herbes
,
and
seeds
,
chiefly
those
which
fall
by
stormes
and
thunders
,
then
those
of
wels
and
rivers
:
whereof
Plutarch
forceth
himselfe
to
bring
forth
many
reasons
in
naturall
causes
,
which
have
no
great
apparence
:
There
is
yet
more
to
say
,
for
that
they
are
better
baked
and
accompanied
with
more
subtle
and
hot
slime
,
and
are
of
lighter
concoction
and
nourishment
then
plants
;
as
of
meate
in
the
stomach
of
Animals
,
some
more
then
others
,
where
the
waters
here
below
are
more
raw
and
indigested
:
we
insist
a
little
in
water
,
because
salt
is
nothing
else
,
but
water
mingled
and
setled
with
dry
and
burned
earth
,
of
the
nature
of
fire
which
makes
it
bitter
and
salt
.
So
that
before
we
passe
from
this
subject
of
fresh
water
,
we
will
here
touch
upon
an
experiment
of
more
rare
things
from
whence
come
many
fair
&
scret
considerations
.
Sweet
water
is
a
body
so
homogeneal
,
that
it
would
seem
to
the
sight
so
cleare
,
transparent
,
and
liquid
,
in
all
its
parts
,
resembling
to
it selfe
,
that
there
is
in
it
but
one
only
substance
:
since
that
by
d
stillations
shee
passeth
all
.
But
yet
there
is
another
found
substance
,
solid
,
and
compact
,
in
the
forme
of
earth
,
mingled
with
its
liquid
homogeneity
,
which
it
separates
by
Artifice
,
and
it
is
that
which
Aristotle
saith
in
the
swarme
of
Philosophers
.
The
earth
is
concreat
by
the
grossenesse
of
the
water
.
And
this
may
be
seene
with
water
agitated
and
beaten
and
after
redistilled
many
times
,
alwayes
separating
the
fift
or
sixth
part
which
shall
passe
the
first
.
You
must
then
take
a
good
quantity
of
wel
water
,
or
the
same
of
fountaine
,
river
or
rain
water
,
and
let
it
settle
twenty
or
thirty
houres
untill
there
be
some
ordure
or
slime
,
it
separates
it selfe
.
Take
of
this
water
as
you
may
say
forty
pintes
,
and
cause
the
halfe
to
vapour
away
by
very
easie
fire
,
that
it
boile
not
,
put
these
twenty
pintes
apart
,
and
take
new
water
as
above
,
of
which
you
shall
evaporate
the
moity
;
and
so
long
continue
it
,
that
you
may
have
well
a
hundred
pintes
halfe
evaporated
;
from
this
one
hundred
,
make
to
evaporate
thirty
pintes
,
and
of
sixty
,
ten
,
twenty
,
of
fifty
,
that
shall
remain
twenty
of
thirty
,
ten
,
and
of
twenty
,
ten
;
and
cast
away
all
these
slimes
that
shall
reside
,
for
they
are
nothing
worth
,
and
are
but
immundicity
and
ordure
,
unto
the
seaventh
or
eighth
evaporation
or
distillation
,
after
which
there
will
appeare
in
your
water
infinite
little
atomes
and
little
bodies
;
which
at
last
by
little
and
little
will
be
congealed
into
one
solid
substance
,
of
a
grisly
colour
,
soft
as
dough
:
Of
which
I
have
seen
such
admirable
effects
that
men
would
hardly
beleeve
it
;
in
Cankers
,
Gangrenes
,
Hemorrhagies
,
bloody
flux
,
Women
newly
laid
in
bed
;
and
at
nose
,
diseases
in
the
stomach
,
and
infinite
other
such
accidents
that
no
terra
sigillata
nor
Bolarmoniac
could
compare
with
.
You
may
make
your
round
pills
impasting
them
with
the
last
waters
that
were
extracted
,
which
are
also
of
great
vertue
,
to
wash
wounds
,
inveterate
Maladies
of
the
stomach
,
and
other
the
like
;
wherefore
you
must
keepe
them
well
.
You
may
also
calcine
it
for
six
or
seven
houres
in
a
small
pot
well
luted
,
and
casting
thereon
vinegar
distilled
,
boiling
,
dissolving
one
part
,
nourishing
the
rest
;
calcine
it
againe
,
and
dissolve
it
till
you
have
all
the
salt
which
will
be
white
and
of
sweet
tast
,
make
it
dissolve
to
oile
,
you
may
draw
from
thence
great
effects
even
upon
Gold
.
But
sea-water
is
yet
of
more
efficacy
then
that
of
wels
and
rivers
,
sweet
water
(
I
say
)
which
shall
be
separated
from
salt
by
distillation
:
which
would
be
easie
to
do
near
the
Sea
,
having
to
that
end
foure
or
five
alembies
of
leaden
earth
,
and
yet
more
of
sweet
water
which
is
drawne
by
distillation
of
salt
resolved
in
liquor
to
humidity
.
But
there
is
yet
another
manner
of
proceeding
,
in
the
separation
of
the
substances
of
common
water
:
and
more
spirituall
then
the
precedent
.
Take
very
clean
water
:
out
of
a
well
,
river
or
fountain
,
let
it
settle
twenty
foure
houres
,
and
take
the
pure
and
the
cleare
,
which
you
shall
put
in
vessels
of
Beauvois
earth
:
well
stopped
to
putrifie
in
hot
dung
fourty
dayes
,
renewing
it
two
or
three
times
every
week
,
filter
the
water
,
and
give
only
five
or
six
boylings
,
scumming
off
the
scurfes
that
arise
thereon
with
a
feather
,
then
put
it
in
Cornues
of
glasse
,
not
putting
therein
but
the
third
part
,
or
the
moity
at
most
,
of
that
which
they
may
containe
and
distill
of
two
parts
three
;
then
change
the
Recipient
,
and
accomplish
to
distill
all
the
water
,
but
with
an
easie
fire
.
Then
strengthen
the
fire
,
by
little
and
little
,
till
you
see
small
fumes
ascend
,
continue
this
degree
of
fire
,
with
increasing
untill
it
mount
no
more
.
Let
the
fire
quench
of
it selfe
and
recoole
the
vessell
:
then
gather
the
salt
which
shall
be
so
elevated
towards
the
beck
of
the
Cornue
,
and
within
the
recipient
,
and
keep
it
in
a
vessel
of
earth
,
very
close
and
sealed
in
a
warm
and
dry
place
that
it
melt
not
,
nor
dissolve
.
Put
the
Cornue
to
againe
with
that
which
remains
in
the
bottome
,
and
strengthen
the
fire
untill
you
see
a
reddish
oile
;
end
your
distillation
,
after
cease
the
fire
.
Take
the
black
feces
,
that
remain
in
the
bottome
,
stampe
them
,
and
put
them
in
a
sublimatory
of
good
earth
,
of
an
inch
thick
,
and
no
more
,
for
s●x
houres
,
first
a
little
fire
,
then
reinforce
it
for
twelve
others
,
till
the
sublimatory
be
red
,
the
fire
being
alwaies
in
the
same
degree
:
let
it
coole
and
gather
the
salt
which
will
be
mounted
,
and
keep
it
as
the
former
.
This
is
the
second
sal
Armoniac
volatill
,
which
is
extracted
from
the
water
:
and
the
one
,
and
the
other
,
have
great
power
to
the
dissolution
of
gold
,
carrying
no
danger
with
then
as
your
common
sal
Armoniac
may
doe
;
which
hath
bad
qualities
in
it
,
there
,
where
this
is
extracted
from
a
substance
so
familiar
to
mans
body
,
which
is
sweet
water
.
Now
take
all
the
feces
&
residences
,
which
remain
in
the
bottome
of
the
vessell
,
bruise
them
,
and
make
them
dissolve
in
the
first
water
,
which
you
shall
have
distilled
,
after
you
have
warmed
it
a
little
;
that
it
may
dissolve
the
salt
that
may
be
there
.
Let
them
repose
,
then
evacuate
,
and
put
them
to
distill
with
halfe
the
water
:
Then
change
the
Recipient
,
and
with
a
little
stronger
fire
,
distill
the
Surplusage
of
the
water
,
and
keep
them
each
a
part
,
in
a
cold
place
.
But
doe
not
perfect
to
congeal
all
the
salt
in
the
bottome
of
the
vessell
,
but
leave
therein
a
little
moisture
,
to
create
flakes
of
ice
.
If
it
be
not
white
enough
,
let
it
calcine
for
three
or
foure
houres
in
a
pot
of
earth
not
leaded
,
after
dissolve
it
in
the
second
water
,
filter
and
congeale
it
,
and
keep
it
in
a
dry
place
,
for
this
is
salt
fix
and
fusible
.
If
in
drawing
the
first
Salarmoniac
,
volatill
,
the
foule
oile
that
is
nothing
worth
mounts
with
it
,
you
must
put
salt
and
oile
in
new
water
,
and
depure
and
putrifie
it
as
before
,
which
was
to
begin
againe
,
therefore
we
must
goe
wisely
to
worke
.
There
is
another
manner
of
proceeding
therein
,
which
is
shorter
,
for
there
are
more
wayes
to
one
intent
,
and
to
one
end
,
saith
Geber
.
Take
raine
or
fountain
water
,
put
it
in
a
Cornue
,
upon
the
sand
with
a
slow
fire
:
and
distill
thereof
a
fourth
part
,
which
is
more
rare
and
subtill
.
Continue
afterwards
the
distillation
even
to
the
feces
,
which
you
cast
away
.
And
see
that
you
have
good
store
of
this
meane
substance
,
with
which
,
you
shall
reiterate
the
distillation
seaven
times
,
being
alwayes
the
fourth
part
that
will
first
issue
out
,
which
is
the
phlegme
,
and
the
feces
are
the
slime
.
In
the
fourth
,
you
shall
begin
to
see
the
sulphurities
of
all
colours
in
the
forme
of
huskes
and
pieces
of
gold
.
The
seaven
distillations
being
perfected
put
your
meane
substance
in
an
alembec
,
to
the
fire
with
a
soft
bath
:
and
draw
that
which
may
ascend
,
which
shall
be
yet
of
phlegme
,
then
you
shall
see
created
little
stones
,
and
pieces
of
all
colours
which
will
goe
to
the
bottome
:
stay
your
distillation
,
and
let
them
settle
,
then
evacuate
that
which
remains
sweetly
with
water
:
and
doe
so
,
with
all
your
mean
substance
,
and
make
there
little
stones
to
multiply
in
the
bath
.
When
you
shall
have
enough
dry
them
in
the
Sun
,
or
before
an
easie
fire
,
and
put
them
in
a
glasse-bottle
well
sealed
,
with
the
fire
of
a
lampe
or
the
like
,
for
three
or
foure
months
,
and
your
matter
will
be
congealed
and
fixed
except
a
certaine
small
portion
thereof
,
which
will
arise
along
the
sides
of
the
vessell
:
This
here
is
the
mean
substance
,
of
the
first
matter
of
all
things
,
which
is
water
.
But
that
we
be
not
deceived
or
abused
,
all
these
practises
,
which
are
but
an
image
and
portrait
halfe
rudely
hewen
out
of
the
manner
which
we
must
hold
in
the
extraction
of
liquors
.
From
whence
they
resolve
of
themselves
into
moisture
,
all
sorts
of
salt
,
as
well
common
,
as
Salalkali
,
tartar
,
and
other
the
like
;
the
sweet
oleaginous
substance
swimming
above
the
water
with
the
salt
and
bitter
,
which
there
remaineth
dissolved
,
and
after
the
extraction
of
the
water
,
remaineth
a
congealed
salt
in
the
bottome
;
that
is
to
say
,
to
separate
the
oile
from
salts
:
which
cannot
be
done
without
great
artifice
:
But
it
is
not
reasonable
to
discover
it
,
and
divulge
all
openly
;
but
to
reserve
something
therein
,
for
far
of
doing
wrong
to
the
curious
endeavours
of
some
learned
men
who
have
taken
so
much
paines
and
travail
,
to
come
to
the
knowledge
of
these
fine
secrets
.
It
hath
pleased
me
in
some
sort
to
runne
through
the
foresaid
experiments
of
water
as
well
for
the
importance
and
rarity
which
they
have
,
as
for
that
it
depends
upon
salt
whereof
water
makes
the
principall
part
:
and
likewise
of
the
sea
,
from
whence
separating
the
sweet
substance
the
salt
remains
solid
congealed
;
and
of
this
salt
resolved
by
it selfe
,
to
moisture
,
they
extract
by
distillation
the
greatest
part
of
sweet
water
;
by
meanes
whereof
,
without
departure
from
this
subject
of
salt
,
it
will
not
be
amisse
,
to
touch
here
something
of
the
Sea
,
whose
water
is
as
a
body
,
the
salt
enclosed
not
perceiveable
to
the
sight
,
but
well
to
the
tast
,
are
the
vitall
spirits
,
and
the
oleaginous
inflamable
substance
envelopped
within
the
salt
;
the
soule
,
and
the
life
of
the
nature
of
aire
,
or
of
wind
;
remember
because
wind
is
my
life
.
There
are
then
two
substances
in
the
Sea
,
and
by
consequent
in
salt
;
the
one
liquid
,
and
volatile
,
which
ascends
upward
,
and
is
double
,
water
namely
and
oile
;
the
one
and
the
other
sweet
and
fresh
:
And
the
other
fix
,
and
solid
,
which
is
bitter
and
salt
;
wherefore
it
was
that
Homer
called
the
Ocean
the
father
of
Gods
and
of
men
,
for
by
stretching
out
of
all
side
crossewise
,
the
Conduits
and
spongiosities
of
the
earth
which
hee
holds
encompassed
round
about
:
as
a
dry
hanging
on
to
some
rock
there
within
by
a
providence
of
nature
is
made
a
separation
of
substances
of
the
fresh
,
namely
,
and
of
the
salt
:
for
the
Marine
water
,
passeth
through
these
Conduits
,
they
unsalt
it
,
even
as
they
should
distill
it
by
an
Alembic
of
Cornue
,
or
as
one
should
passe
it
through
sand
many
times
,
part
whereof
should
remaine
baked
in
the
earth
for
the
production
and
nouriture
of
vegetables
part
passeth
through
springs
,
wells
,
and
fountaines
,
whence
all
flouds
and
rivers
are
formed
,
Eccles.
1.7
.
All
rivers
runne
into
the
Sea
,
yet
the
Sea
is
not
full
,
unto
the
place
from
whence
the
rivers
come
,
thither
they
returne
againe
.
And
part
elevates
it selfe
aloft
,
by
meanes
of
the
Sun
and
starres
,
which
draw
and
suck
them
,
as
well
for
their
nouriture
,
as
for
the
formation
of
raines
,
snowes
,
hailes
,
and
other
aqueous
expressions
in
the
aire
.
The
salt
which
is
more
grosse
,
heavy
and
terrestriall
remains
invisqued
in
the
veines
,
and
conduits
of
the
earth
,
where
heat
inclosed
bakes
it
,
digests
,
alters
,
and
changes
it
into
another
nature
for
the
production
of
all
sorts
of
Minerals
,
by
meanes
of
the
portion
of
fresh
water
mingled
therewith
,
which
dissolves
and
washeth
off
these
salts
,
so
that
finally
,
having
been
brought
to
their
last
perfection
according
to
natures
intention
,
shee
enformes
that
which
shee
hath
determined
.
The
Sea
then
is
not
so
barren
and
unfruitfull
as
some
poets
and
Philosophers
have
made
it
;
Plato
himselfe
,
in
his
Phaedon
,
where
he
saith
,
that
nothing
could
be
there
procreated
worthy
of
Jupiter
:
because
all
the
Animals
procreated
therein
are
wild
,
untameable
and
indocill
,
and
in
which
there
is
neither
amity
nor
sweetnesse
.
But
what
shall
we
say
of
the
Dolphin
that
saved
Arion
,
and
of
many
others
,
alledged
by
Plutarch
in
his
treaty
:
What
animalls
are
the
wisest
,
those
on
land
,
or
those
in
the
water
?
of
fishes
likewise
wherewith
the
Indians
are
served
,
as
with
a
chained
Grayhound
?
But
it
is
very
smal
,
to
take
fish
,
never
letting
go
what
he
hath
once
fastned
on
.
Truely
a
Brach
nor
couching
spaniell
,
cannot
bee
more
spirituall
,
or
docible
then
this
fish
,
at
least
if
it
be
true
what
is
related
to
have
often
times
been
seen
by
the
eye
,
in
the
thirteenth
booke
of
Gonzalo
d'Ovidiedo
of
his
naturall
history
of
the
Indies
.
Chap
10.
And
of
Peter
Martyr
,
of
another
sort
of
fish
called
Manati
,
which
being
taken
at
Sea
very
little
,
and
from
thence
put
into
a
standing
lake
,
became
tame
,
and
privately
would
come
,
and
take
bread
from
mens
hands
:
and
would
not
faile
to
come
a
good
way
off
,
when
hee
was
called
,
leaving
himselfe
to
be
handled
at
their
pleasure
,
and
carried
them
upon
his
back
,
as
on
a
bridge
crosse
the
lake
,
from
one
side
to
the
other
:
But
fresh
water
fishes
,
are
they
more
docile
then
those
of
the
Sea
?
The
Aegyptian
Preists
,
above
all
others
abhorred
the
Sea
,
calling
it
the
finall
end
,
the
death
,
and
destruction
of
all
things
:
because
the
water
thereof
,
killeth
all
Animalls
that
drink
thereof
:
and
is
as
the
sepulcher
of
all
rivers
,
that
goe
lose
themselves
and
die
therein
;
and
the
earth
is
the
same
for
all
bodies
,
from
whence
none
are
spewed
out
.
To
this
purpose
Chiia
in
the
Zohar
deploring
the
death
of
Rabbi
Simeon
author
thereof
,
after
he
had
cast
himselfe
on
the
earth
and
embraced
him
,
used
such
a
language
,
O
earth
,
earth
,
dust
,
dust
,
how
hard
and
unpitifull
art
thou
?
For
whatsoever
is
most
desireable
to
the
sight
,
thou
makest
old
and
deformed
,
thou
breakest
in
peices
the
shining
Columnes
of
the
world
.
How
doest
thou
quench
the
cleare
resplendent
lights
which
received
theirs
from
the
eternall
living
spring
,
wherewith
the
whole
world
was
illustrated
!
The
Princes
and
Potentates
given
to
the
people
to
governe
them
,
and
to
administer
Justice
unto
them
,
by
which
they
are
maintained
,
and
subsist
,
waxe
old
and
end
in
thee
:
and
thou
remainest
alwayes
persistent
in
thy selfe
,
not
being
able
to
satisfie
or
satiate
thy selfe
with
so
many
bodyes
,
that
returne
thither
:
so
that
the
world
is
therein
confounded
and
lost
,
and
afterwards
renewes
it self
of
a
suddaine
.
But
for
the
regard
of
the
Sea
,
the
Aegyptian
Priests
had
it
in
such
detestation
,
that
they
could
not
endure
to
see
the
very
Mariners
,
nor
the
Islanders
as
people
which
on
all
parts
were
cut
off
from
humane
commerce
.
And
the
Britains
,
(
separated
from
the
world
by
an
element
which
they
say
is
the
fifth
,
)
so
austere
,
outrageous
,
and
unpittiable
:
and
for
that
cause
they
abstained
from
salt
,
because
that
among
other
things
it
provoked
to
lasciviousnesse
.
The
occasion
also
for
which
they
so
much
rejected
the
Sea
,
was
something
mysticall
and
allegoricall
:
because
it
doth
not
wash
spots
or
uncleannesse
.
So
that
Homer
made
,
and
not
without
reason
,
that
Nausicaa
Alcinous
daughter
,
washed
her
linnen
and
clothes
in
a
fountaine
of
fresh
water
on
the
Sea
shore
,
for
the
truth
is
that
Sea-water
doth
not
wash
.
That
which
Aristotle
,
(
as
Plutarch
puts
it
)
in
the
first
of
the
Symposiaques
9.
question
,
referre
to
the
pickle
wherewith
the
Sea-water
is
alwayes
filled
,
so
that
there
being
nothing
empty
therein
it
could
receive
no
filthinesse
.
And
lee
,
is
it
not
the
same
;
yea
more
full
of
salt
;
yea
more
unctuous
and
fat
then
that
of
the
sea
?
so
that
according
to
Aristotles
testimony
,
men
put
sea-water
in
their
lamps
,
to
make
them
shine
clearer
,
and
cast
upon
the
flame
,
it
becomes
lighted
;
in
which
there
may
be
also
mystery
contained
,
concerning
fire
and
salt
,
and
their
affinity
together
.
Join
hereunto
that
wee
may
see
that
salt
is
an
enemy
to
all
filthinesse
and
uncleannesse
;
and
will
not
thereto
adjoin
or
associate
;
no
more
then
fire
,
which
will
nothing
but
pure
things
,
said
good
Raimund
Lullius
.
Yet
to
the
aforesaid
purpose
,
Plutarch
in
his
naturall
causes
,
sets
down
that
the
sea-water
,
doth
neither
nourish
nor
feed
,
trees
,
or
plants
:
because
being
grosse
and
heavy
it
cannot
mount
into
their
stalks
,
which
thicknesse
and
grosnesse
is
seen
,
for
that
carryeth
greater
burthens
then
the
fresh
water
:
and
this
comes
from
the
salt
therein
dissolved
,
and
it
is
earthly
and
consequently
more
uneasy
to
sinke
.
Moreover
trees
being
(
according
to
the
opinion
of
Plato
,
Democritus
,
Anaxagoras
,
and
others
,
)
a
terrestriall
Animall
,
it
cannot
give
it
nourishment
;
for
bitter
doth
not
nourish
,
but
sweet
only
.
But
what
shall
wee
say
of
so
many
fishes
that
are
procreated
and
nourished
in
the
sea
,
of
herbs
also
,
and
of
trees
?
Francisco
de
Oviedo
lib.
2.
ch.
5.
sets
down
that
in
the
first
discoverie
of
Christopher
Columbus
,
they
found
as
of
great
green
and
yellow
medowes
in
the
main
sea
,
more
then
two
hundred
leagues
from
land
,
of
certain
herbes
called
Salgazzi
,
which
go
floting
on
the
top
of
the
waters
,
as
the
winds
carry
them
from
one
side
to
another
.
In
the
relation
of
Francis
Vlloa
,
he
sets
down
that
the
root
of
the
herbs
,
whereof
he
gives
the
description
and
figure
,
do
not
sink
more
then
12
or
15
fadome
in
the
water
,
yellow
yet
,
as
wax
.
But
wee
sufficiently
see
trees
and
bushes
growing
along
the
sea-shore
,
and
even
in
the
very
sea
:
yet
Plutarch
insisteth
that
those
that
grow
along
the
shore
of
the
Red-sea
,
are
there
procreated
&
nourished
with
the
slime
which
the
flouds
carry
thither
,
and
fall
therein
;
which
he
might
have
spoken
more
properly
of
the
greater
sea
,
otherwise
called
Pontus
Euxinus
.
And
Plinie
lib.
18.
cha.
22.
that
the
herbs
which
grow
within
the
water
are
nourished
with
rains
:
but
it
would
follow
,
that
if
so
,
they
should
procreate
in
all
other
places
where
it
rains
indifferently
.
Aristotle
with
better
reason
refers
it
to
the
grosse
and
unctuous
saltnesse
which
is
therewith
mingled
.
Salt
being
fat
and
unctuous
,
which
is
the
cause
that
salt
water
doth
not
so
easily
quench
fire
,
as
fresh
water
.
But
this
saltnesse
is
equall
throughout
all
the
sea
.
Plinie
himself
lib.
19.
ch.
11.
specifies
,
Certain
herbes
which
salt
waters
do
much
profit
.
These
are
secrets
of
Nature
to
which
mans
discourse
can
hardly
arrive
.
For
herbs
by
a
providence
thereof
may
well
suck
and
draw
from
salt
water
,
a
fresh
or
sweet
substance
wherewith
they
are
procreated
and
nourished
as
the
fishes
.
But
this
is
not
our
principall
drift
:
we
have
here
endeavoured
to
shew
that
Salt
is
not
unfruitfull
,
but
the
cause
of
fertility
provoking
venereall
appetite
,
whence
Venus
is
said
to
be
begotten
of
the
sea
;
if
men
give
salt
unto
animalls
to
heat
them
the
more
,
and
make
them
eat
salt
as
Plutarch
puts
it
in
his
3.
queston
of
Naturall
causes
.
And
wee
see
by
experience
,
that
in
ships
laden
with
salt
,
rats
and
mice
,
are
sooner
engendred
then
in
others
;
this
which
must
so
much
the
more
cry
down
salt
in
regard
of
holy
things
,
from
whence
all
mutability
and
lubricity
must
be
bannished
;
but
salt
is
in
the
number
of
things
that
are
applyed
to
the
good
,
and
to
the
bad
part
.
Of
the
good
we
have
heretofore
alledged
many
places
.
Of
the
bad
for
the
sterility
,
Gen.
14.5
.
All
shall
assemble
themselves
in
the
wild
valley
which
is
now
the
sea
of
salt
.
And
in
the
19.
chap.
26.
as
also
in
the
10.
of
Wisdome
,
v.
7.
of
Lots
wife
,
who
for
her
incredulity
and
disobeying
the
Angels
voice
,
she
was
turned
into
a
pillar
of
salt
:
And
Judges
9.45
.
the
habitations
of
Rebells
and
Traitors
were
razed
and
sowed
with
salt
.
And
in
the
2
of
Zephaniah
v.
9.
Moab
shall
be
as
Sodome
,
a
desolation
of
nettles
,
and
thistles
and
heaps
of
salt
.
But
we
see
upon
the
ebbing
and
flowing
of
the
salt
pits
in
the
Marshes
of
Zai●tonge
,
where
they
empty
the
durt
,
which
are
as
salt
as
the
sea
itself
,
where
it
produceth
the
best
wheat
,
that
possibly
can
be
,
and
in
great
quantity
,
and
very
excellent
wines
also
:
But
there
is
another
consideration
in
that
,
as
in
Marle
,
and
in
the
dry
places
of
Ardonne
,
where
they
burne
the
cuttings
of
trees
,
of
7
or
8
years
,
as
also
quick
chalk
which
supplies
the
place
of
dung
in
their
grounds
:
for
those
ashes
would
produce
nothing
of
themselves
,
no
more
then
Marle
or
salt
,
but
they
are
the
cause
of
production
because
they
warm
and
fatten
the
land
.
There
is
yet
another
reason
,
that
Plutarch
alledgeth
,
That
throughout
where
there
is
Salt
nothing
can
grow
thick
,
or
be
close
together
:
which
constipation
would
hinder
herbs
to
thrust
out
:
Moreover
many
medicaments
and
remedies
do
come
from
salt
:
whereupon
I
will
not
here
lose
time
,
on
that
which
Plinie
,
Dioscorides
,
and
others
,
have
set
down
and
treated
of
cursorily
and
in
hast
,
with
closed
eyes
one
after
another
,
not
having
made
proof
thereof
;
add
to
this
,
it
is
so
triviall
and
beaten
as
nothing
more
,
but
will
touch
here
,
in
passing
the
Countrey
,
an
experiment
,
whereof
I
have
seen
very
admirable
effects
in
burning
feavers
and
unquietnesse
,
where
they
could
not
take
rest
.
It
is
a
frontall
made
in
this
manner
.
Take
the
yolk
of
a
fresh
Eg
,
and
as
much
grosse
salt
,
beat
them
together
in
shape
of
an
ointment
,
which
you
shall
apply
to
your
forehead
,
between
two
folded
linnen
clothes
:
It
doth
not
coole
the
brain
,
nor
cause
such
accidents
;
as
conserve
of
Roses
do
,
Oxyrhodinon
likewise
,
and
brings
much
more
comfort
.