elemental body; and the preparation of two, three, four, or more from one: or the dissolution and liberation of things linked and bound together, which are by nature adverse, and perpetually act contrariwise one to the other, and go on doing so until they mutually destroy each other.
There are many and various modes of separation, all of which are not known to us; but those among the soluble natural elements which have been investigated by us shall here be set down and described according to their species.
The first Separation of which we speak should begin from man, since he is the Microcosm, the lesser world, and for his sake the Macrocosm, the greater world, was founded, that he might be its Separator. But the separation of the Microcosm begins from death.[1] For in death the two bodies of man separate from each other, that is to say, the Celestial and the Terrestial, the Sacramental and the Elemental. One of these soars on high, like an eagle; the other sinks down to the earth, like lead.[2]
The elemental body decays and is consumed. It becomes a putrid corpse, which, being buried in the earth, never again comes forth or appears. But the Sacramental body, that is, the sidereal and celestial body, does not decay, is not buried, occupies no place. This body appears to men, and is seen even after death. Hence we have spectres, visions, and supernatural apparitions. From these the Cabalistic Art was elaborated by the ancient Magi, which is treated of more at length in the books on the Cabala.[3]
After this separation has been made, then, by the death of the man, the three substances separate one from the other, that is to say, the body, the soul, and the spirit, each wending its way to its own place, as to the ark from
- ↑ There are two kinds of death—one from the Yliadus, and one from the Ens. With that which comes from the Yliadus medicine may attempt to do battle; with that which comes from the Ens it is useless to attempt to cope.—De Tartaro, comment. in Lib. II.
- ↑ It has, therefore, seemed good to me that man should first of all be described according to his nature and condition, so that it may become more clearly intelligible what is to be sought in the mortal body, that is to say, mere mortality, and what also is to be sought in the sidereal body, forsooth mere mortality. Afterwards we must become acquainted with the soul, which is by no means mortal, but is the eternal man. You must further know that the soul is flesh and blood, and that it consists of flesh and blood, but that there is a twofold flesh, namely, mortal and eternal. The mortal takes its essence from mortal flesh; the eternal is perfect flesh and blood unto life eternal. Therefore if man considers within himself who and what he is, and what will be his future condition, he will thence readily understand that in this body, incarnate from the Holy Spirit, he shall see God, his Redeemer, and that whatsoever God our Redeemer operates in us, He does through the man of new generation, because that is not of a mortal but an eternal body. Only this body is secure from the devil. The second is from Adam, and is like a seed in water. The other body is suitable for the performance of works Divine, for a mortal body can accomplish nothing of those things which are celestial. It cares only for things earthly and things of the firmament, and it produces men skilled only in natural light. Hence God ordains man to gain a wider experience from that which is naturally formed, to pass from one to the other, and to emulate Nature. For in a new body and a celestial philosophy is life eternal. Death is inherent in natural strength, but life, on the contrary, consists in eternal strength. The instruction of Nature is from the earth, and she knows not God, except that she admires the Creator in man. Nor yet does man recognise God according to Nature or in Nature. But he who is born from on high is acquainted with supernal things. The first of these is Christ. All who are reborn in flesh and blood, conceived and incarnate from the Holy Ghost, do follow Him, and these same have the knowledge of things above. For they are from Him who cometh from on high. Hence there are two instructions, one of the earth earthy, the other from on high, which He imparts who also is from on high, from whom we derive, whose flesh and blood we are, etc.—Philosophia Sagax, Lib. II., c. 2.
- ↑ The sole work on the cabala which has been preserved in the name of Paracelsus, is a short treatise, which forms a detached portion of the book entitled De Pestilitate. It is not cabalistical in the sense which properly attaches to that term, nor does it exhibit any special acquaintance with that section of Jewish traditional literature to which it is referred in name. In its general outline it seems to be fairly in harmony with the great body of cabalistical cosmogony, and it is briefly as follows. Earth, water, air, and fire have their origin from three things, which, however, are not to be regarded as of prior creation, for they are and have been fire, air, water, earth. The three have all proceeded from one mother. This mother was water. When the whole world was formed the Spirit of God was borne over the waters, for by the word Fiat water was first created, and thence all other creatures, animate and inanimate. These three are called, truly, sulphur, mercury, salt. These, therefore, are the true principle, these the true matter, out of which all animals and man himself are formed. Thus for perfect generation in all things there are three things required—spring, summer, and autumn. This is especially the case in man himself. Now, sulphur, mercury, and salt recognize two rulers. Salt has the Moon, and is thereby governed. It is also a subject of water, in which it is dissolved and liquefied. It is of autumn and winter. But the Sun is king and lord of sulphur, which is fervid, igneous, and dissolved in fire. Now, the Sun is the ruler of spring and autumn. But all things are nothing else save sulphur, mercury, and salt, which, further, are the most certain mark of every true physician. Salt is the body of autumn and winter, and sulphur of spring and summer. Salt gives form and colour to all creatures; sulphur gives body, increase, and digestion. These two are father and mother, from which mediating stars all creatures are produced. But mercury needs daily nourishment, and also continual augmentation from sulphur and salt. Know also that God has put much sulphur and salt into earth and water, and every creature, animate and inanimate, in water and earth, have their proper sulphur and salt, whence they receive nourishment and savour. Salt gives savour and form, sulphur odour and the power of putrefaction. The Sun and Moon assiduously labour to generate these three things copiously, and also to mature the same. The Sun and Moon are the parents of all creatures, while sulphur and salt are the seed. The seed is brought by the parents, and the fœtus, which is mercury, is born. The manner of the nativity of everything has its analogies in the great world. When the death of winter has passed, all things that are capable of receiving life are set in motion by the amenity of May, and all creatures are transported with singular delight, even as a pregnant woman who desires to bring forth. Now, every individual being has assigned to it its own May for its conception and birth, its respective autumn, and its peculiar harvest. So are there various springs, summers, and autumns, according to the infinite varieties of creatures. The doctrine of the three prime principles recurs continually in the writings of Paracelsus, and is elsewhere treated at considerable length in the text of this translation. At the same time, the obscurity which involves the subject seems to warrant the citation of passages such as the above, not exactly to cast light upon the question, but to exhibit the primeval mystery of Paracelsican philosophy with all its available variations.
