Page:Hermetic and Alchemical Writings of Paracelsus Vol I (IA cu31924092287121).djvu/139

 the same thing occurs with metals, namely, that things may be so constellated by celestial impression as to make the operation and virtue which Nature originally determined, really arise from the good aspect of the higher stars, and thus unfold itself, as is shewn in other books of the Archidoxis Magica. Moreover, it is altogether certain, and experimentally proved, that the mutations of time have singular force and operation, and this is especially the case when certain metals are melted and elaborated together. Further, no one can prove that the metals are devoid of life. Their oils, sulphurs, salts, and quintessences, which are the best reservatives, have enormous power in nourishing and sustaining human life, and herein altogether surpass in strength all other simples, as, indeed, is entirely the case with all our remedies. How, if they were devoid of life, could they awaken in the diseased and half-dead members and bodies of men a fresh and vital strength, and at the very outset restore them? I therefore boldly assert that metals and stones, equally with roots, herbs, and fruits, have a life of their own, with this distinction, however, inasmuch as metals are prepared and elaborated according to time. The efficacy of time is well-known, but we will speak only of those things which are difficult, and not to be grasped by the senses, but, indeed, are almost contrary to their evidence. Further, even signs, characters, and letters have their virtues and efficacies. Now, if the nature and property of the metal, as also the influence and operation of the heaven and of the sphere of the planets, the signification and formation of the characters, signs, and letters, together with the observation of the times, days, and hours, harmonise and agree, why should not a sign or seal composed after this manner have its own force and operation? And why, then, should not such and such a medicine, seasonably applied, benefit the bead, another the vision, or a third the veins? And especially in the case of those who dislike to take other remedies into the body. Yet none of these results are possible without the air of the Father of Medicine Himself, Jesus Christ, the one and true Physician. Objectors may say that words or characters have no force, since they are mere signs or figures, and that none at least can compare in efficacy with the cross. But how is it that the serpent in Helvetia, Algovia, or Suavia, understands the Greek phrase Osy, Osya, Osy, although in none of these countries is Greek so common that venomous reptiles can acquire it? How is it that, the moment they hear the words, they draw in their tails, stop up their ears, and, contrary to their nature, lie motionless, without doing harm to any man? By this it is shewn that characters, words, and signs have a recondite and latent force, not in the least opposed to Nature, nor anything to do with superstition. It is found that these words have the same effect when they are written on paper, and not uttered. So, also, let it not be considered incredible that a man should be cured by medicine, even when he does not take it internally, but carries it suspended like a seal from his neck. That even in dead things there is a certain force, I prove by the example of the kingfisher, for if, when it is dead, you remove its skin, and hang it up, you will see that, although it is dry, it will annually cast its old feathers and produce fresh ones of the same colour.—Archidoxis Magicæ, Lib. I. For it is certain that in the very signs themselves of the planets, if they are harmonised and carried about in the required manner, according to a favourable hour and time, as regards their course, there reside great force and virtue. For none can deny that the superior stars and influences of heaven have very great weight in transient and mortal affairs. If the superior stars and planets are able to control, rule, and sway according to their will the animal man, although he be made according to the image of God, and be endowed with life and reason, how much more ought they to rule an inferior thing, that is to say, metals, stones, and images, upon which they impress themselves, or which they so occupy, with all their virtue and efficacy, after the manner of an influence, as though they were substantially present, even as they are in the firmament? It is possible to man himself to bring these into a certain medium, wherein they may effectually operate, whether this medium be a metal, a stone, or an image. But this is most important of all: to know that the seven planets have greater force in nothing than they possess in their proper metals.—Ibid., Lib. VII I will subjoin, if you wish, an illustration. Let any one reduce to an amalgam gold and mercury, making a conjunction of Sol and Mercury, but with a preponderance of Sol. Let him mix and blend them, and soon, with little labour, the two metals will become fixed. With these, if you will, you can make a tincture on Mercurius vivus. That, again, can afterwards be increased and augmented with other Mercurius vivus under the same constellation. This is, indeed, a great arcanum of Nature. There will be a similar composition and union of gold or silver with mercury without this conjunction. For if gold be placed above mercury, so that the white fume of the mercury touch and penetrate the body of the gold, the gold will be rendered fragile, and will melt with the greatest ease like wax. The process is the same with silver.

This is the Magnesia of the Philosophers, in the finding of which Thomas of Aquinum and Rupescissa and their disciples, though they worked hard, were unsuccessful. And let nobody think it an easy matter so to blend Mercurius vivus in the fire with harder metals and those of tardier solution—as silver,