Treatise Concerning the Microcosm

BASILIUS VALENTINUS.

Those that seek Art, and have a desire to attain to wisdom, are to note, that the Highest, upon my continued prayers, has granted unto me a clergyman, to make known the many and great mysteries of Nature: Among which man's body is one to be considered, how that is governed in imitation of the MICROCOSME, for it is meet that the lesser should imitate the greater, and the smallest and meanest ought to be governed by the greatest and most potent.

MICROCOSME, or the great world, contains three things as the most principal; the rest, which came from these, are merely accidental. In the first place is to be considered the matter and form of this world, which matter is made formal out of a non-shape or nothing; and the great Creator presently prescribed an order for this matter—what government it should keep—as soon as it came to life or motion.

This matter and form is water and earth. For at the Creation, by a separation of the water from the earth, there was finished the matter and form, as two things belonging one to another, from these all Animals and Vegetables have their beginning, and other two things, as air and fire, which belong, one to another, have wrought life therein.

The matter and form is earth, the Salt in that earth, the body: Even so is it with mans body, which is MICROCOSMUS. The matter was not perfect without the form, these joining into one, by Gods ordinance, the form being became quick, came then to a perfection: The matter and form got life by motion, air was the first cause of that motion, and perfect maturity was caused by a convenient heat, moveably inclosed in the air, thus the earth was brought to a fertility by the air, it was opened, and became porous by motion for
generation.

The earth being impregnated, made her seed apparent by her aquosity, then air and heat in the neather and upper Region of the Astrals caused that a birth was brought forth, the blossoms produced, and the appointed fruit was ripened by concoction of heat.

Calcidity is a sulphureous, hot spirit, which, like a medicament, exsiccates the superfluous, gross aquosity and phlegmatic matter, which in the generation at the beginning abounds too much in the earth, before the air could have a fellow dominion at the joining with it, carrying the same along in the superfluity of her birth. The second principal part of the MICROCOSME is inability, for the matter in itself was without life, which by heat was stirred up. Then the vital spirit became sensible, which is in man a sulphureous spirit, kindling the body by a heat, exsiccating the superfluity of the earth by the subtlety of its substance, and governing the body in a constant motion. For after the heat is gone, no sensibleness is felt in the pulse and arteries, and a dead body is found instead of life, at the departing of the warm spirit of sulphur. Rational men ought to take this mystery into consideration.

The two first elements, the matter and form, being apparent and having gotten a mobility by the two last elements through light, the MICROCOSME was not yet perfect. The Creator allotted further an increase to the seed of the earth, as well as he did to vegetables and animals. God allowed unto the earth an imagination for all sorts of seeds, and to bring them forth after their several kinds.

Then the earth was impregnated by the imagination which God allotted, and the earth brought these seeds forth in man's presence; the heat digested them to maturity, even unto this day.

Matter and form of the Microcosme being extant, consisting of earth and water, then the Creator caused life into them by an inbreathed warm air, heating the cold earthly substance, giving heat unto life and motion, which was the soul—the true sulphur of man, spiritual, incomprehensible, sensibly felt by its own operation. All this being finished, then God allowed an imagination unto good, in the perfect understanding of man, that by his imagination he could judge of all the beasts, and impose on each a proper name. And by that imagination he learned to know his wife also, that she had flesh and bones of his body.

Then man appeared perfect, and that matter was made into a shape, of a sensible body. This form, being made alive by the soul, had further been allowed a subtle spirit unto imagination and knowledge, which is an invisible and incomprehensible form, like a workmaster who frames all things in the mind, which has its habitation in the upper region of the Microcosme, according to its volatility, and deserves the name of Mercury, or the invisible spirit of man's body. Form and matter are earthly; the life sticks in the motion, and the knowledge of every understanding unto good and bad stands in the sharp speculation of the Microcosm. The overplus found besides these three, nature casts off as cadaver, and is as a monster, which by these three is found to be a separation and a caput mortuum.

If glorified Elias were present, and the astrals could speak, and silent nature had a tongue to express herself hereof, then I would need not to bring in any further evidence to persuade the incredulous, who considered not judiciously this my saying. For a man possessed by blindness cannot pass any judgment upon my writings; but understanding judges impartially, and wisdom separates herself from folly by her own experience.

This vital spirit nourishes, feeds, and preserves itself by the oleity of man's sulphur, which is predominant in the blood, and with, or through it, does work in the whole body, that the substance may be perfect. This vital spirit is Mercury, which is found in man, and is preserved by an oleity of its likeness.
Besides these two—Mercury and sulphur—there is a third thing in man, namely salt, which lies in the flesh, body, and bones.

The salt ministrates its noblest spirit for a nourishment unto the blood, which fatness is found therein by the taste, and disperses itself throughout the body, preserving man's body like a balsam from putrefaction, and is as the hand and copulation, whereby Mercury, or the vital spirit, continues the longer with the balsam in the flesh, and dwells together in one. For in the salt there lies a spirit, which must protect all other balsams in their worth and dignity. The remainder found in the flesh, if these three be taken from it, is a dead thing, as I told you formerly, and is good for nothing, nor can it be used for anything.

As this union, dominion, and government are in man, the like are in metals, minerals, and vegetables, which make up their perfect body, live, keep, and are preserved in the like manner as man is.

As the one follows upon the other in man, according to order, in the like condition are other animals after their kind and property. As a cow is an animal, her food, such as grass, is vegetable; this vegetable, by the heat of the cow's body, is putrefied. In that putrefaction is made a separation, which is the key of all dissolutions and separations.

Separation being made, then goes the subtle spirit, the subtle sulphur, and the subtle salt of the vegetable substance of the grass into all members of the whole body of the cow. The spirit rules the beast, the sulphur nourishes it, and the salt preserves it.

This being done, then nature distributes her gifts further, making a new separation; as of the superfluousness, which the cow does not assume by way of assimilation, and must part with it, and distributes the same further, and that is milk. This milk is an animal substance, transmuted from the vegetable. In this milk is made another separation by fire, which must be kept gently.

For the subtliest spirit of the milk, together with the sulphur, sublimes, is taken off and turned into a coagulated fatness, which is butter. The rest is separated by other means and precipitated, and thereby is made another separation; this is a second coagulation, out of which men make their food. Of the overplus, is made another separation by fire, not so fat as the former two. At last, there remains an aquosity, which is of no great usefulness, because the spirit and its nutriment are taken from it by the several separations.

After this, nature makes to a further putrefaction another and gross excretion of a sulphureous and salt substance, which generates afresh a living spirit, which is the excrement. This serves for the earth to be manured withal, making the earth fertile by its sulphur and salt, as being of a gross and fat substance, whereby new fruits are produced. Here is another nourishment from an animal into a vegetable. This makes wheat and other fruits and grains to grow, producing again a nutriment from the vegetables unto animals.

Thus, one nature follows after the other, by the vulgar, not so much comprehended or searched into, not caring to learn nature's qualities so much, which makes such natural things seem to be incredible.

To return again to the structure of man, the noblest spirit of life has its dominion and seat primarily in the heart of man's body, as in the noblest part. And the sulphur of man gives unto that spirit a nutriment and spiritual access for its preservation by the air.

For if air be taken away from man, then the spirit of life is choked up, departs invisibly, and death is at hand. The noblest salt spirit is a conserver of both. Its noblest spirit penetrates throughout; the grossest matter of its salt is cast into the bladder, and that has a spirit of a special operation. That which goes from the salt through the bladder is wrought upon by heat, ministering a new access or increase, so that this increase of salt in man is inexhaustible, unless it dies quite, and the body is burned to ashes, and the remainder is extracted. As for example, take the salts from minerals, let these grow again, coagulate, and extract the salt again by water; the like is seen in nitrous earths also, and other common salts, and there is no need to quote any further examples.

The spirit of life has its process into other members from the heart, into bones, arms, and the rest of the body that are stirring. In diseases and symptoms, it is weak, and man, by reason of such symptoms, cannot perform his business in that full strength as at other times, when he is in health, feeds, and cherishes his body with vegetable spirits, which come from feeding on bread, meats, and drinking wines. Then his body grows stronger, and his vital spirit grows potent by such nutriments. In his superfluity, it disperses itself into all members and shows its operation. If the heart grows faint, then it is a sign that the vital spirit is not nourished, upon which there ensue speedily deadly diseases, because that fire is not at liberty and falls into an extinction, or choking.

The fire in the heart, and the natural heat, is preserved and supported by the air, of which the lungs stand most in need. The liver also must have air, else it cannot laugh. The spleen must have air, else it will be oppressed with stitchings and great pains. The true seat, for the most part, of the air is necessary for the lungs. If these fall into any weakness, the cause thereof is because the salt does not show its true and proper help and must go into rottenness, casting up blood and matter. Then there is at hand a corruption of the air, from which the vital spirit cannot find any true nourishment but must be starved, because the salt does not effect its conserving quality. The sulphur and the increase of nourishment are obstructed and are not perfect, whereby consumptions, witherings of the body, consuming of the flesh, and exiccation of the blood and marrow are caused.

The substance of salt, or the salt spirit, which preserves the body, has its seat for the most part in the bladder, where all humidities have their issue. The remaining gross salt is separated and excreted by urine. As you heard already, I repeat it here again for that end, because the most noble spirit, which does preserve man, does copulate and make friendship with the vital spirit and its nutriment, which is sulphur, and so they make the body perfect. If any infirmity be incident, either from the operation or defective quality of the stars, or from a disorderly life in eating and drinking, and many other inconveniences, and any corruption be present, then nature is not in her perfect condition.



Here the knowing doctors must inquire into the cause, from which of these three the symptom arises, and cure the same with convenient remedies, and not with any contrary medicines: As heat must be cured with heat, cold with cold, prickling with prickling.

For one heat draws the other, one cold draws another, even as iron is drawn by a magnet; and so prickling simples may cure stiching diseases, and poisonous minerals can heal and bring to right poisonous symptoms, if they be duly and well prepared.

And although sometimes externally a cooler is supplied, however I speak as a philosopher, and one that is experienced in nature, that like must be cured and expelled fundamentally with the like, otherwise true medicaments are not applied, and the physicians do not deal truly in their profession. He that is not fundamentally learned herein, or does not observe these things, he is not a true physician, neither can he really say that he has learned any truth in physic, because he is not able to discern cold and heat, dry and wet. For knowledge and experience, and a fundamental inquiry into nature's mysteries, make a good physician, next to the knowledge of the Creator, from whom all and every wisdom does descend, and is the author of the beginning, middle, and end thereof.

Next to the invocation of the Creator, there follow natural means and medicaments, as they are found in themselves in their highest degree: I make no further mention here of other animals. Metals and minerals follow next, for in gold, silver, and other metals, even to the seventh and last planet, are hidden excellent things, mercury being predominant in all, in some more than in others. And minerals also are not without their virtuous medicines, and the former seven planets were, in their beginning, only minerals.

The tincture of Sol, together with the potable gold and silver, are of great efficacy. Mercury rules the microcosm; that which is found in the best metals and most precious stones may also be drawn, if need be, from minerals. For perfect metals are grown or have their descent from minerals, such as vitriol, antimony, and from the like. Vitriol is sulphur, antimony is mercury, and the salt, which is the copula or binder, is found in both. If these are made fixed, they are like unto the best metals, for they are generated by them. Minerals come from the three principles, as well as metals. The three principles come from their prima materia, called primum ens, which is nothing else but a watery substance found dry. It is not likened to any matter that has grown and is preserved by the four elements, and these are cherished or nourished by the astrals. The Creator had ordained all these out of nothing, because man should not gaze only upon earthly matters, but consider heavenly ones also, and ought to know things supernatural, that faith may over-top the rest, and here the prerogative in things seen and felt, and be preserved therein.

If physicians do not understand these things, they ought not to be held as physicians, for the knowledge of God and Nature makes a physician, as I told of it formerly, and not great prating without true knowledge. Good writings of expert men may conduce somewhat hereunto.

In brief, human reason in physicians is not able to comprehend sufficiently, much less are they able to decide, fathom, and fully learn what manner of medicaments there may be made of the microcosm, for it contains a perfect medicine for all diseases. Like must be expelled and cured with like. Mercury of the microcosm is a living, incomprehensible, and volatile spirit, as I have told.

Man's balsam dries up a dropsy, and the clarified salt of it cures consumptions; in epileptic fits, it does excellently well, and being prepared into a fragrant spirit, all corrosiveness being taken from it, is nothing inferior to aurum potable, to preserve man's health. It is very excellent for curing leprosy. Passing by such diseases, which are of a lower nature and degree, it breaks the stone in the bladder and cures all salt rheums, if the artist prepares it well and knows how to make use of it afterward.

Thus, I close with the microcosm, contained in few lines. Much more could be spoken of this matter, or form, mobility, and imagination, and how they were brought to perfection. For if these stand together in a true middle, they will make up a sweet harmony, for without the matter or form of the body, without the movement of the powers, and the defect of perfect thoughts, Orpheus will not please the dolphin with any harmonious melody. As it is with man, so it is with metals: Mercury is the mobile in gold, if the body be anatomized. Sulphur is hot, and being driven from a mineral and fixed, it dries the phlegmatic Luna, warms her, and makes her soul equal unto himself. In the matter and form, there lies a salt, which affords the coagulation of the body. The remainder in the gold, put away for separation, will afford a further revelation.

Vegetables also show the form of their three principles. The visible matter contains the vegetable salt, which is its conservative. The fragrance of the vegetable is the balsam, which ministers nourishment unto its perfect growth. The odour, or smell, of any herb is of a volatile quality and spiritual, and the spirit for the most part shows itself in the fragrance and penetrates the balsam. Whether the odour is pleasant or not, it is the essence whereby men in their senses learn the condition and properties of vegetables. For other things I have written, I praise the Lord, who dwells on high. Thus, closing, I wish to everyone the grace and blessing of God, the Creator of all creatures, that they may be blessed, wise, and rich, both in this temporal and corruptible world, and in the other world attain eternal bliss. Amen.

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Of the Mystery of the Microcosm, its Medicinal Parts Belonging to Man

Written by Basilius Valentinus

To make use of the heavenly revelation, about two luminaries, and of the mysteries of the whole medicine, which lies in that marvelous instrument of the microcosm, within and without, that is, in the body, and outside, as ordinary wounds, sores, ulcers, which have their cause from within, have their descent from one root. However, they must be severally prepared and dressed. For that which is within is not like that which is without in respect to their operation; but in respect to their form and matter, they are under one judgment. And that I may rightly inform my fellow Christian, I must needs acknowledge and confess that there are two medicines which heal all diseases and symptoms, whatever they may be, and are made of one. The one is called Phalaia, and is for inward use; the other is called Asa, and is for external cures. Both may be called one, for they differ only in their preparations. How both must be brought to their operative quality is shown in my Manuals, for they must first be rightly known, and their nature must be searched into. Their matter is one, which by that expression I purposely hold forth, lest it should be made too common. I, after the manner of ancient philosophers before me, hide secrets under dark sentences, hoping by the prayers of others to have their souls saved and received into that garden in which our first parents were created.

Note, both medicines are made of one matter, as I have already informed you.

If used inwardly, it takes away all manner of infirmities: The matter is putrefied, separated, and in a spagyric way purged in the best manner, and brought to a medicine of the highest degree by fixing its own nature, which must be brought to pass in the fire. Its former poisonous volatile quality must be rectified by being prepared to an everlasting fixedness, which expels, purges, and rectifies all malignant spirits, that a good nature may live quietly in a pure habitation. For this prepared medicine keeps that course wherever it needs, with any malignity. It will be revenged on it and strives to expel it, and will solely keep possession there. For it cannot endure any contrary things about her, which are defiled with the least impurity.

Phalaia is the universal medicine to be used inwardly, and Asa is the universal remedy for outward uses. It purifies man's blood, takes away all impurity, strengthens the brain, heart, stomach, and all other parts, causes good blood, strengthens the memory, repairs the defects which have befallen the three principles, and restores all lost things. It is the very key whereby the body is opened. For it chases away leprosy, consumptions, gout, dropsy, and all other diseases generally. For no sinful creature is fallen so totally, but she may have comfort unto salvation in a spiritual way, and a medicine unto health, appointed thereunto by the Creator, which is had if nature be anatomized by an expert artist, to be prepared for that use.

Here I speak of such diseases, which by some are called incurable: For ordinary diseases, there are ordinary means, which are not mentioned here; their uses are discussed in a special treatise.

But of my Phalaia, I say this much, according to my long experience: that nothing can conceal or hide itself from her. She is a penetrating searcher into all infirmities; she penetrates the body spiritually like a fume, penetrates the arteries, muscles, and all the parts of the body like a balsam, restoring strength that was left by her Salt Spirit. Further, I cannot speak enough in the praising of my Phalaia, for she is a praise to those who make use of her. He who obtains this Phalaia rightly, to him is she sufficient to cure all diseases. No tongue is able to express or set forth fully her virtues.

As diseases differ, which are incident to the body, so there are means for their cure: But this medicine cures all diseases in general, being of a heavenly sideral quality, descended from the elements, and generated by the three principles, coming from the very heart of its center, performing all, and affording to the Microcosme a perfect medicine found so truly, according to the name that imparts her virtues. But if rightly made and prepared, the use of it will prove it sufficiently.

ASA is found in the operation for external symptoms, such as old ulcers, fistulas, and cancers, which made many surgeons doubt whether they could ever be cured. But ASA has made the cure: It consumes all bad blood that has fallen into corruption, and may be used inwardly because it will then exsiccate and dry up the fountains from which spring all manner of sores, fistulas, cancers, wolves, Noli me tangere, running legs, worms, and the like. Be it on whatever part of the body, where plasters, poultices, and the like cannot help, and are not strong enough, this alone will do it.

For fresh wounds, be they made by stabbing, cutting, or slashing, there is no need to administer ASA, as it is too strong for such wounds. Gentler means are more fitting, such as balsams, oils, and plasters, which may heal them, either outwardly or inwardly. Powders and potions may also be prepared. Symptoms in wounds, having their causes from within, must be cured by searching into them, and the means for their cure must be prepared with the strength necessary to reach the source. As in this matter, things must be united and taken from the generation of Abihail, being joined in the principles of the first essence. By nature’s means, it is brought to the highest perfection, whereby such sores, ulcers, etc., are fundamentally cured.

For ordinary wounds, there is no need of this if no symptoms are at hand and the party endangered. A balsam will perform the deed, mollifying the flesh, and nature will further promote the cure.

Be thankful to God next to me, for He has taught you both inward and outward medicines, such as others before me have concealed. These medicines can fundamentally cure any symptoms, be they within or without the body. Such virtues are not found in outlandish woods, drugs, or herbs. Foreigners have their proper climates, under which they have convenient physical vegetables. Our climate affords us proper medicinal vegetables, animals, and minerals for our constitution; only doctors are not expert enough to make medicinal preparations from them.

I stand by my physic, Phalaia and ASA, of one name in their descent, whereby nature has made me a physician. It holds good to the last, preserving man in health and strength for all the time the Creator has appointed for him. Virtue has shown triumphantly in many parties, obtaining victory over all its enemies, and it was apparent to the world that these two medicines, Phalaia and ASA, of one kind and one matter, made and prepared, are found daily to set all into a perfect degree. As they are descended from the center, they can preserve the center as the root, and they can bring things to right both within and without, tending to that end for which they are prepared.

Thus, I wish the reader, to whom I faithfully imparted the manuals of it, prosperity and success in the preparation of it, that it may be beneficial to his health. The work will praise the master. Upon my oath, I further inform you that four things are required to make a perfect philosopher and physician.

First, he must be importunate and fervent in his devotion to God, the highest heavenly physician, asking of Him grace, wisdom, understanding, and His blessing upon his undertakings, that it may appear to the world that God grants things for the good of men, so that He may be praised and magnified for such benefits. He is to show himself in his life and conversation godly and honest.

Secondly, a physician ought to know the diseases, to distinguish one from the other, and to know what proper remedies to use against these diseases. For without the knowledge of diseases, a physician is not perfect. Man's complexion must be discerned, the cause of the disease searched into, and the means well considered, that no contraries be applied, which would cause further troubles. Proper remedies fitting the diseases must be applied, so that restitution to former health may be made.

Thirdly, it is requisite that he read frequently the writings of ancient philosophers, read them over and over, and take note of where they concur and agree. Where they all aim at one mark, then he who has understanding will discern the good from the bad, sophistry from truth. The ancients knew many good things. For my own part, I must confess that I borrowed the foundation of my knowledge from them, which caused me to lay it to heart. I am thereby moved to leave for others also a cornerstone, that truth may further be confirmed, and its grounds made easier, clearer, plainer, and more manifest through further knowledge of my writing.

Fourthly, a philosopher must learn to know what they contain—poison from the medicinal quality. He must anatomize things in nature, both within and without, to separate the poisonous from the healing. Hereunto belong several manuals on how to dissolve, separate, exalt, and prepare fully metals, minerals, vegetables, and animals. He who has learned all these may discourse wisely on these matters and confirm their grounds in truth. But others, who are ashamed to work in this way, cannot glory in any truth because they rely solely on the receipts found in other men’s writings, failing to strive for more knowledge through their own experience.

I am not ashamed to learn daily, for nature is round and endless; it cannot be fully comprehended due to the brevity of man's life. No one can say there is nothing more for him to learn—such a thing is not true.

Thus, you see that God's blessing must be obtained through fervent and frequent prayer to God. The causes of diseases must be understood, and their cures ordered according to the direction of philosophical writings, supplemented with experimental knowledge. He who does this, and knows these four things, may glory in his ways, confirming things through deeds, rather than practicing a trade based on the receipts of others.

My medicaments, if well prepared and duly used, will, by God's help, make known that they received their strength from God, the marvelous Creator, to perform these things which the ignorant and men of little faith cannot comprehend. Through daily experience, faith grows stronger, so that man may praise the highest, who has placed such virtues in natural things, for which mortals cannot return sufficient thanks. As much as lies in my power, I will praise the Lord day and night, for it is not possible to require His blessing in any other way.

At the closing, observe this: In schools, long discourses are made about the three principles of all things, about the matter of heaven, what it is made of, and upon what the earth rests. They discuss how the elements were made, the beginning of the firmament, and various opinions about the original causes of metals, minerals, vegetables, their qualities, and properties. They search into the origins of man and other animals, probing their lives, virtues, and so on. But my son, listen to me and take heed of what I say: All their pretended sayings are mere nothing. They speak ignorantly and without certainty because they lack experimental knowledge, having laid no foundation and learned no true decisions in their demonstrations.

Thoughts pay no customs or tolls; they fly into heaven and descend to the nethermost parts of the earth. If experience and their thoughts do not concur, then their thoughts are mere opinion. In such cases, they must confess, "I did not think it could be so!" Man’s thoughts are fitly compared with a dream, for nothing follows from mere imagination. Nature's secrets must be studied experimentally.

If artists or mechanics were to imagine working on something—be it watches or other intricate metalwork—but failed to invent the right instruments to bring their imagined work to life, what could they produce? An empty opinion, and no art. So it is with the knowledge of natural things: their secrets require a greater exactness to be uncovered, which to lazy, unskilled men seem strange and impossible. I tell you, it requires exact diligence to uncover what lies hidden within them, and it must be done through separation.

Nature must be anatomized; the good and bad within it must be discerned, as well as what is contained in each at its center, both in general and in particular.

Therefore, the MACROCOSM and MICROCOSM, as well as the things that grow and are found within them, are compared to a round circle. In its middle lies a center; no matter how the circle is turned, it remains round every way, and its center stays unshifted. A philosopher must rightly know the center of each matter, which must remain unchanged in every substance, although the substance itself may be turned in any direction, taking on various forms according to the power it has received from above. I now speak with this in mind:

When I take any natural thing, I dissolve or open it by a key—this key being the means of unfolding—and search within it through fire's proof, the master of all proofs, to discover what may be made of it. Here, I find many wonders and qualities I never anticipated, and far more than I ever had experience with.

From natural things, powders, oils, water, salt, volatile spirits, and fumes are made. In these preparations, countless wonders can be seen, as witnessed in distillations, digestions, and putrefactions. Many spiritual and corporeal colors appear: black, gray, white, blue, green, yellow, red, and azure, reflecting all manner of sprinkled colors that are difficult to describe and which unskilled men may scarcely believe.

From these preparations, various qualities are experienced: one may be corrosive and sharp, another pleasant and mild. One may be sour, while another is sweet, depending on how they are prepared. Thus, they can yield either good or bad results, poison or medicine. For a good thing can be made into the worst poison, and the worst poison can be turned into the best medicine. This is not as great a marvel as it may seem, for all depends on the preparation of the substances. Although not everyone can grasp this concept, it is true, and will remain so forever, because Nature has revealed herself through experience.

A blind man cannot discern how the inward parts of the human body are conditioned, but the seeing physician, who anatomizes the body, can judge the condition of the heart, brain, liver, kidneys, bladder, entrails, and all the veins, knowing their form and condition. Before he has performed this anatomy, however, all these things are hidden from him. Similarly, a miner seeking ores does not know what riches he may expect from metals unless he opens the ore and refines it. By subjecting it to fire, he may then know with certainty what riches he may expect from it.

So too must other things be approached, which true naturalists will endeavor to do, rather than merely prating about things without experimental knowledge. It is like disputing about colors with a blind man. Learn to know the ground with your own eyes and hands, which nature conceals, and then you may speak wisely of them with good reason. You can then build upon an invincible rock. If you do not, you are but a fanciful prater, whose discourse is founded on sand without experience, easily shaken by every wind and ultimately ruined.

The foundation of this knowledge must be learned, as you have heard, by anatomizing and separating things, which is made known through distillation. Where every element is separated, it will become clear what is cold or moist, warm or dry. There, you will learn to know the three principles: how the spirit is separated from the body, how the oil is separated from the water, and how the salt is drawn from the CAPUT MORTUM (the dead matter) of each substance. These elements are then reduced into a spirit, and how, when joined together, they may be profitably and safely used for the various purposes for which they are prepared. All this must be done through a MEDIUM.

At creation, man is earthly and gross, but when his soul, spirit, and body are separated by death, they undergo putrefaction underground. When the highest comes to judgment, he is raised again; his body, soul, and spirit come together according to faith and scripture. That body is no longer earthly as it once was, but is found to be heavenly and clarified, shining like the stars in the East, and like the sun, visible when all clouds have passed.

So it is here: when the earthly nature is broken, divided, and separated, the three principles of the dead substance are made manifest. The dead one is forsaken, and the living power reaches its perfection, for its obstruction is laid aside, allowing the virtue in the operation to be revealed. In this separation and manifestation, the three principles—Mercury, Sulphur, and Salt—become known, according to the condition of the subject.

He who does not believe it to be true, let him travel to the end of the world, where he shall experience all that, due to his limited understanding, he could not previously comprehend. If anyone intends to teach me anything with an overabundance of words, he may fill my ears with his speech, but he must prove it through actions as well. Without proof, I am not bound to believe his words; rather, I desire some sign, as Thomas, one of the Twelve, sought an ocular demonstration. I might have omitted Thomas from my mention, but given the gulf between spiritual and worldly unbelief, I allowed my mind to express it. There is a significant difference between heavenly and worldly matters, especially regarding faith and comprehensible things. This difference is also evident between sidereal (celestial) and earthly matters. Sidereal things are understood by sharp imagination and the rules of arithmetic, but to uncover earthly things, speculation and separation are required. Speculation must be accompanied by intention, and an apprehension is connected to speculation. The former is done spiritually because the spirit of man does not rest; it desires to apprehend more qualities of the spirit in natural things. Every spirit continually draws its like. The rest is earthly. For the earthly body separates the earthly part from the spiritual through manuals (methods or techniques), and thus the two may be discerned from one another.

Whereas the soul, in both, shows itself truly, it is present in all things, for it binds the heavenly and earthly together, like a bond. But when the heavenly is separated from the earthly, the soul must also forsake the body. At that point, the three are separated and received as distinct, but after true knowledge and conjunction, they produce a triumphant and clarified body, found in a higher degree, many thousands of times more perfected, because the gross earthly part has been discarded.

For when heaven and earth are refined by the great Creator, the greatest part will be consumed by fire, and through this purging, it will be exalted to the same level as the heavenly, aligned with the same purpose. For all things are created by one, ordained by one, and through sin, by one man, all was corrupted unto death. Yet, through the one, all is restored to a better state of life. The only Creator intends to judge all by fire, and everything must once again become one, which will be that heavenly essence to which the earthly gave way through the fire. The eternal glory leaves room for the devil and death, from which they shall gaze upon the elect, admiring the great majesty and glory of God, who, in the divine essence of three distinct persons, is all in all, and has created all.

Thus, the three persons in the Deity have revealed in us three invisible essences, giving us to understand, through an unfathomable wisdom, what their creation and order are. We men are too weak to rise higher; God is and will remain God, and we must be content with the gifts bestowed upon us. Hereafter, that which has been prophesied by the Prophets and Apostles will be accomplished. For now, we conceive of these matters only through faith. Therefore, we must be converted to understand what Nature has made visible. Other things, incomprehensible to us and matters of faith, will become clearer at the end of the world. May God grant us all true knowledge of temporal goods and of the eternal.

In conclusion, I say that this is the entire art and foundation of all philosophical discourse, in which is sought what many desire—wisdom, judgment, long-lasting health, and the riches of this world—all of which can be understood in a few words. For example, let me show you an illustration from the animals, which, though outwardly modest and poor, have a profound significance when rightly understood. The hen lays an egg, and the egg, through heat, becomes hard or coagulated. With further heat, it undergoes putrefaction, becoming corrupted. In this putrefaction, the egg takes on a new genus, in which a new life is raised, and a chick is hatched. As the chick grows, the shell opens to allow it to emerge. With further ripeness and age, the chick continues to grow and develop in its kind.

Thus, Nature furthers her own kind and augments usque ad infinitum. It is true that the egg is not the prima materia of the cock or hen, but the prima materia of their flesh is the first seed, from which the egg assumes form. Through the equal motion of both, this form is driven together and united. From there, by further heat, it undergoes putrefaction and is reborn into a new life, which continues to propagate and grow.

So it is with man; for one man alone cannot produce new life unless both male and female seeds are united. After this union, through the nourishment of the body and the continued natural heat of these two seeds, which are united in one nature at their center, new life is formed. More men are then begotten, and they continue to propagate through their own seed. By this means, the whole world is populated.

This seed of man is the noblest and subtlest blood, of a white quality, in which the vital spirit resides. It is driven together by motion. If these seeds of both kinds, through their desire, are united and their natures are not corrupted—nor are they contrary to one another—then life is preserved by heat and brought to perfection in the mother’s womb, and another man is brought forth. Thus much is said about the seed of animals.

The seed of vegetables is made palpable and visible, separated from each kind of herb and propagated in the earth for growth. This seed must first undergo putrefaction in the earth and then be nourished by temperate moisture. At last, by the influence of a warm air, it is brought to perfection. Thus, vegetables grow and are preserved in their kind.

However, the first beginning of a vegetable seed is a spiritual essence or astral influence, whereby an imagination is formed in the earth, impregnated with matter, and through the help of the elements, it becomes something. The form of seed that the earth was desirous of, after receiving the heavenly impression, is the form that it first assumes. This seed then brings forth a further increase through its palpable seed in the process of generation. By this, man may test his further skill, but he cannot create new seed as Nature does by an influence from above. He is only capable of increasing a formed seed.

Regarding metals and minerals, I inform you this: There is one Almighty Being, eternal and abiding unto eternity, the Creator of heaven and earth; namely, the eternal Deity in three distinct persons. These three persons in the Deity are a perfect divine being. Although I acknowledge these three persons, I confess there is only one God in one being.

This I now speak as a type of the first seed of the three principles: that the first beginning of the metalline seeds is wrought in the earth by a sideral impression, which quality presses from above into the lower parts, as in the belly of the earth, and continually works heat therein, with the help of the Elements. Both must work together: The earth affords an imagination, making the earth fit for conception and impregnation, while the Elements nourish and feed this fruit, bringing it on by a continued hot quality into perfection. The earthly substance provides the form, and thus, at the beginning, the metalline and mineral seed is created—namely by an astral imagination, elemental operation, and terrestrial form.

The astral is heavenly, the elementary is spiritual, and the earthly is corporeal. These three make, from their first center, the first essence of the metalline seed. Philosophers have further searched into this, discovering that from this essence arises a form of metalline matter—palpably joined together by three components: a metalline sulphur (heavenly), a metalline mercury (spiritual), and a metalline salt (bodily). These three are revealed at the opening of metals.

For metals and minerals must be broken and opened. Minerals are of the same sanguinity, quality, and nature as metals, but they are not sufficiently ripened to coagulation and may be considered as unripe metals. The spirit in them is as mighty and metalline as it is in the perfect metals. Metals may be destroyed and easily reduced to minerals, and from minerals, medicaments can be prepared which ripen and transmute metals—this must be noted. This is accomplished when the spirit, soul, and body are separated and then purely reunited.

With the remaining terrestrity being put off, the perfect birth follows, and the perfect ripening by heat performs its office. Thus, the spirit, soul, and body, in their first seed, were like a heavenly water, from which these three arose. From these three comes a metalline sulphur, a metalline mercury, and a metalline salt. These, in their conjunction, form a fixed, visible, palpable body. It first began as a mineral body, then became metalline by an astral imagination, digested and ripened by the Elements, with an earthly substance that becomes formal and material.

Now, when these bodies of minerals and metals are reduced to their first beginning, the heavenly seed appears and is spiritual. This spiritual seed must become an earthly one through the copulation of the soul, which is the medium and the central bond of their union, to make a medicine from it. Through this medicine, health, long life, wisdom, and riches in this mortal life are obtained. This is the true sperm of the philosophers, long sought after but not known. Its light was desired by many to be seen, and it is indeed the first matter, lying open before the eyes of all the world, though few recognize it. It is visibly found in all places, namely in mercury, sulphur, and salt, and in a mineral water or metalline liquor, which is the center, separated from its form and made by these three principles.

The heavenly physician, the eternal Creator and inexhaustible fountain of grace, and the Father of all wisdom—Father, Son, and Holy Ghost in one deity—teach us to recognize, with true gratitude, His wondrous works. He guides us to become co-heirs of His everlasting goods. After a temporal revelation, we may, in true light, seek the heavenly treasures and possess them eternally with all the elect, where there is an unspeakable glory without end. This is attained through faith in our Savior, by bringing forth good fruits, by loving our neighbors, and helping the needy. This must be made evident through an unblamable life and due obedience to God.

The End.

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Treatise Concerning the Microcosm

By Basil Valentine