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HAP/AUPHA Editorial Board for Graduate Studies
Tina Smith
University of Toronto
The statements and opinions contained in this book are strictly those of the author(s) and do not
represent the official positions of the American College of Healthcare Executives, the Foundation
of the American College of Healthcare Executives, or the Association of University Programs in
Health Administration.
23 22 21 20 19 5 4 3 2 1
The paper used in this publication meets the minimum requirements of American National
Standard for Information Sciences—Permanence of Paper for Printed Library Materials,
ANSI Z39.48-1984. ∞ ™
Acquisitions editor: Jennette McClain; Project manager: Andrew Baumann; Manuscript editor:
Jane Calayag; Cover designer: James Slate; Layout: Cepheus Edmondson
For photocopying and copyright information, please contact Copyright Clearance Center at
www.copyright.com or at (978) 750-8400.
To Kathleen for her values, high standards, and genius for working with and
teaching children.
—Gordon D. Brown
To my beloved wife Jocey and my son Neal, who have each had a considerable
effect on my perspective on life.
—Kalyan S. Pasupathy
Preface.....................................................................................................xvii
vii
viii B rief Co n t ents
Glossary..................................................................................................375
Index......................................................................................................381
About the Authors/Editors.......................................................................411
About the Contributors............................................................................413
DETAILED CONTENTS
Preface.....................................................................................................xvii
Conclusion.......................................................................40
Chapter Discussion Questions..........................................41
Case Study: Knowledge Management in
Accountable Care Organizations..................................41
Additional Resources........................................................44
References........................................................................44
Key Concepts...................................................................97
Introduction....................................................................97
Data Mining and Analytics...............................................98
Database Types and Their Impact on Data Mining.........101
Data-Mining Methods....................................................104
Dynamic Systems Modeling............................................106
Conclusion.....................................................................113
Chapter Discussion Questions........................................114
Case Study: Analytics for Disease Management
and Wellness..............................................................115
References......................................................................118
Consumer Engagement..................................................157
Nursing Education and Research....................................160
Research and Practice.....................................................160
Conclusion.....................................................................161
Chapter Discussion Questions........................................161
Case Study: A Question of Evidence...............................162
Additional Resources......................................................164
References......................................................................164
Glossary..................................................................................................375
Index......................................................................................................381
About the Authors/Editors.......................................................................411
About the Contributors............................................................................413
PREFACE
xvii
xviii Prefa c e
• Learning Objectives that list the main takeaways from the discussion
• Key Concepts that list the major topics explored and terms used
• Sidebars that present extra information, examples, scenarios, or
opportunities for critical thinking and application
• Terminology definitions on the page
• Chapter Discussion Questions that serve as a framework for reviewing,
conceptualizing, or articulating the concepts
• A Case Study that translates the theories into real-world situations
• Case Study Discussion Questions that challenge the reader’s
understanding and judgment
• Additional Resources that point to websites, books, and journal articles
relevant to the concepts discussed
• References that include both current and classic publications
Reference
Instructor Resources
This book’s instructor resources include the authors’ responses to the
chapter and case study discussion questions; PowerPoint slides to supple-
ment classroom discussions and lectures; and suggested activities for
exploring chapter topics, including data sets.
For the most up-to-date information about this book and its instructor
resources, go to ache.org/HAP and browse for the book by title or author
names.
I
will not conceal from thee the reason why I have taken upon me
in this Third Part to explain a Book of Paracelsus, called The
heaven of Philosophers, lest thou should’st believe I wanted
matter to write, did I not encrease my Book by the Writings of other
men. That Good which I have here decreed to write, I could have
done even without the admixtion of Paracelsus’s Books, but this
properly is the cause, because Paracelsus in our precedent Age,
published very many most elegant Books for the Publick Good, but
obscure enough, and for this reason are by the unskilful accounted
false, and are contemned; but yet because they are stored with
Arcana’s or Secrets, they are most highly to be esteemed. Now, after
that I had perceived the said Books to be true, I did very impatiently
bear such sinister reports of this man, as blazed him abroad for one
Ignorant of all things, and a Vagabond; who in very deed had but a
few Equals in true Genuine Philosophy, Medicine, and Alchymy.
He did many good turns to all, especially to the Poor, of which
many Testimonies are extant; and amongst others, that Epitaph is to
be seen, which is in the Hospital of St. Sebastian at Saltsburg, where
he was buried, and to which he bequeathed his Goods, and is
graven in Capital Letters in a Marble, and erected in the Wall, the
Tenour whereof I my self have read, and is thus: Here lies buried
Philippus Aureolus Paracelsus, a famous Doctor of Medicine, who by
a wonderful Art cured those direful Diseases, the Leprosy, Gout,
Dropsy, and other incurable Contagions of the Body, and to his
honour gave and bequeathed his Goods unto the Poor. He died in
the year of our Lord, 1541. the 24th. of September.
And what hast thou now to say? Had he not been such a one as is
mentioned in the Epitaph, the Magistrate would not have honoured
him with so eminent an Encomium. Moreover, all prudent Lovers of
Truth do to this day believe, that he never had his equal: And
although through the Envy of some unlearned men he is despised,
yet it derogates nothing from him, for he will still remain Paracelsus.
And now, seeing that our Paracelsus hath hitherto undergone such
bitter things, and that none have dared to open their mouths against
those slanderers, I will attempt the explication and illustration of his
chiefest Books, and prove that he was not either a Lyer or Impostor,
but most experienced in the light of Nature; and to this end will I
begin with his Heaven of Philosophers: I will not avow, that he could
make heaps of Gold and Silver, (himself mentioning not any such
thing, but he only discovers the possibility of the thing, which even I
also will endeavour to declare, although I am ignorant of doing it in
great quantities, which thing I am not greedy after) yet ’tis my
contentation to be capable of discovering truth from falshood, and
convince such as are incredulous, having some hopes, that by this
my faithful writing, an occasion will be administred unto others of
searching after and obtaining their desired end. Amen.
The Heaven of the Philosophers:
O R,
A Book of Vexations.
By Philippus Theophrastus Paracelsus.
The Art and Nature of Alchymy, and what is to be thought
concerning it; being comprehended in Seven undoubted Rules,
respecting the Seven vulgar Metals.
B
eloved and Expert of the Art of Alchymy, and all ye who
promise to your selves much Riches and Gains of much Gold
and Silver, which thing Alchymy doth plentifully teach, and ye
(who being occupied about these things) would be vexed, and
cannot cease until you have experienced what it gives, and what
promises it performs; verily, daily Experience teacheth, that there is
not one of a thousand that becomes Master of his Desire; which I
will not call the fault of the Art or Nature, but the unskilfulness of
the Artificer.
Wherefore I will not stuff this little Book of Alchymy with difficult
Art and tedious Labours, as the common Alchymists are wont to do.
(℞ ♁ melt it with Nitre and Tartar, of this take one Lot, of Gold one
Lot, of Tin three drams, of Schlich one dram, of Sulphur two Lots, of
Vitriol two lots; let them flow with ☽ in a Crucible with Arsenick.)
Because also all the signs of Heaven, and the characters of the Stars
and Planets, together with their changed and inverted terms and
names, as also the Receptacles of the matter, and the Instruments
of Artificers are usually very well known; It will not be needful to
treat of these things anew in this Book, although herein are used
these signs, names, and characters, when it seems convenient and
profitable.
Now here is delivered another Reason of Alchymy, in seven Rules,
accommodated to the seven Metals, after an infallible manner,
although in Expressions not adorned, but undressed and simple: Yet,
as to the sence, the expressions are abstruse and profound as can
be; which may deservedly be called the Mistriss and Summ of all
Alchymy; from which even the mysteries of other things may be
produced, divined, and known, with many new Speculations, from
whence new Cogitations and wonderous Operations, do (by
examining and trying) come forth to the Light, that in many places
they are even, in the Examen or tryal it self, found to contradict the
Pleasures of the Philosophers.
Likewise in this Art nothing is more certain, than that which is
least apprehended and believed; and this is the only fault and cause
of all various Operations in Alchymy; whence ’tis that many suffer
loss by their own unskilfulness, and so labour in vain, either because
there’s more of the matter, or less, or equal weight, whence the
thing is more corrupted in operation and destroyed; or if the thing is
truly lighted on, it is become more exalted, and tends unto
Perfection.
For the way is most easie, but is found by but very few. It’s also
expedient, that an ingenious man consider the Art and certain Rule
of Alchymy, whether he would make something or nothing: he ought
to make a nothing, that he may bring something unto nothing, and
that something may be again generated out of nothing; which
Saying is incredible, but yet most true; Corruption makes a good
thing perfect: Yea, good cannot appear, because of his covering and
hider; good also is begun whilst ’tis hidden; the hider ought to be
removed and destroyed, then the good being freed, will manifestly
appear in his lustre, the Gloss: the hider or covering is the Mountain,
Sand, Earth, or Stone wherein the Metal was generated. Now every
visible metal is the obscurer or hider of the other six metals.
Because therefore that by the Element of fire Imperfect things are
corrupted, burnt up, and sublimed such as the five metals, ♂, ♃, ☿,
♀, & ♄ are; but the Perfect not at all, viz. the two most Noble, the ☉
and the ☽, therefore they ought to abide even in the fire, and to
assume their body out of the other Imperfect metals, in which they
are destroyed, and to appear visibly; which thing, how it may be
done, and what helps are thereto necessary, shall be taught in the
seven Rules, viz. What the nature and property of every metal is;
what operation he hath, being mixt with others; and what he can
do.
’Tis also to be observed, that these seven Rules cannot forthwith
be understood by one that is somewhat dull, at the first reading and
view, a weak understanding cannot compass hard things. Hence
every of these Rules wants much search and travel. Some are pufft
up and proud, supposing themselves well to understand; and these
things are childish, which are here delivered, and they know far
better, and do plainly contemn these things of mine.
Glaub.] This Preface is of it self perspicuous, and needs not any
singular Interpretation or Explication, but indeed the Process which
he mentions requires a more accurate Observation.
Take Antimony, melt it with Tartar and Nitre, of this take one lot;
of Gold one Lot; of Tin three drams; of Schlich one dram; of Sulphur
two lots; of Vitriol two lots: let them flow with Silver in a Crucible
with Arsenick.
This is the Process of making Gold and Silver, which Paracelsus will
not have to be accounted like unto other Processes, of much labour
and long time, but is confident, that by the help hereof he can get
Gold and Silver with little labour, time, and costs.
’Tis not to be doubted, but that this hath been tryed by
thousands, and frustrated the hope of such as laboured thereabouts;
and that not without cause, they imagining that these are foolish
ingredients to be taken for such work; my self have heard many of
those that have made trial, to be very much displeased: By what
means can gold and silver be made by volatile and preying ravenous
things, such as ♁, Vitriol, Sulphur, & Arsenick are, which do not only
yield from themselves no Gold or Silver, but even corrupt them, and
bring them to fume, or at the least turn them to Scoria; my self
trying this when I had blown them altogether, I found that these
metalline species, as Schlich, Vitriol, Sulphur, and Arsenick did,
corrupt the Sun and Moon, spoiling of its metalline form, and
transmuted it into Scoria or dross. But now this is the thing which
Paracelsus requires and aims at, and therefore should not by any
means hinder or deterr us; he presently, for the better explication of
his meaning, adds, Something ought to be made a Nothing; and
again, the Nothing to be made Something; which thing the unskilful
doth not heed or believe, that Metals being corrupted and made
Scoria, when by the benefit of Art they are reduced, are by this
means meliorated; which albeit it be most true, yet are they but a
very few (as he saith) who believe it to be true: and he confirms the
whole process throughout the Chapter, even to the Chapter of ☿, and
explains it, saying, Corruption makes a good thing perfect.
The Good cannot appear by reason of its covering. The hider or
veil must be taken away, that the Good may be freed and become
conspicuous; that also the first covering, under which metals are
hidden, and wherein they are generated, is a Mountain, Sand, Stone,
or Earth, all which are to be separated by fusion, that the metals
may become pure.
Here the Metallurgist desists, and is clearly ignorant of any other
covering. But Paracelsus addeth, That each metal is a hider of the
other metals, which thing the Seven Rules do largely demonstrate,
and adviseth the Chymist not to rest satisfied, when he hath gotten
from the Mines a vendible metal, as ♂ , ♀ , ♃, ♄, melted from the
dross, but to consult further with natural Philosophy, and to examin
whether or no these are pure enough, without any adhering and
deteriorating veil.
How great the difference is betwixt a rude and a vile Mineral
(where the metal is largely dispers’d and commixt with much stony
matter and other impurities) and a tractable metal faithfully
separated, is well known. So much, and more, is the difference
betwixt a vulgar and imperfect metal, and the Gold and Silver which
it contains shut up in its bowels. But because the melting of metals
out of their mines is, by reason of its long use, grown vile, and not
esteemed an Art, but a Trade, and every where exercised, without
any ones admiration; yet in its beginning, before it became so
commonly known, it was worthily accompted a deep Secret,
although now disrespected. We may not doubt, but that even yet
another veil adheres to metals, and may with as much facility be
removed; and its inward, pure, and fixt center, Gold and Silver be
melted out and separated, if the way were but known. But because
men do not bestow any further Labour and Industry in searching,
and the use of vulgar metals is highly necessary, we rest contented,
in that metals once melted from their mines become malleable, and
fitted for the use of man: Nor is this unadvisedly done, for the life of
man can as little want Iron, ♃, ♀, and Lead, as it can gold and silver.
Paracelsus teacheth, That imperfect metals are corrupted and
brought into a nothing, by the force of fire; which they cannot
sustain or bear; but their good parts, Gold and Silver, cannot be
destroyed, but in the great strait and force of fire do come together
out of the imperfect metals, and mutually defend each other, the
impure portion being burnt up and removed.
Now then, that the species and ingredients of this process may be
understood, something must be mentioned by us thereabouts.
Thus then ’tis written; ℞. ♁ melt it with Nitre and Tartar, of this
take one lot; ’tis to be noted that you are not to take the lot of the
whole molten mass, but of one of the two, either the upper part
being the Scoria, or inferiour or lower being the Regulus, which this
flowing mixture sends downward.
But which it is, it cannot be perceived by the words; yet because
Paracelsus’s intention here is to destroy gold and silver by the
admixtion of the aforesaid ingredients, and to bring them to nothing,
out of which nothing the destroyed augmentation of the sun may be
afterwards by some additament, obtained, in reducing it, it seems
probable to think that the Scoria of the mixture is not to be taken,
but the Regulus, which hath Ingress into Tin, Arsenick, and Schlich,
and unites them with gold and silver, for it is the Property of the
Regulus, to unite & conjoin contrary Metals and Minerals.
Tin is joined with malleable metals, and melted and suffers the fire
with them, brings them into Scoria, the which thing Sulphur, Vitriol,
and Schlich, also perform, and are here used by Paracelsus for no
other end than to corrupt the sun and moon, and bring them into
Scoria. But what schlich (Schlich) this is, because no proper name of
Gold, ☽, ♂, ♀, ♄, or ♃, is added, no body can easily tell, for this is
called schlecht by Chymists and Metallurgists when they take a
Mineral excellently well ground, and washed with water, thereby
separating the mineral or the rubish and stone, the heavyer, and
more noble part of the metal remaining in the bottom of the vessel,
which examining they thereby Conjecture the value of the metal or
mineral: this labour they call a bringing into Schlich, or also Secher,
and because all metals may be reduced into schlichs or calx, this
word Schlich or Calx may suit with all metals, or else it may be that
most small dust or powder in polishing mills, (Schleiff-muhleu) where
various Iron Instruments, Swords, Brest-plates, and other Arms are
Polished, and which is wont to be under the grinding stone in deep
guttars destinated to that purpose, or gathered in wooden vessels,
and sold to such as dy black cloaths, and is called calx or Schlich.
But now whether or no, he means this or the calx of any other
metal, it is uncertain, nor doth it much concern; for the Sun and ☽
may be reduced into a nothing without any of these Calces, and may
be again augmented, and brought into something, as you shall see
in the following Chapters of the Transmutation of metals.
Vain was their expectation who thought to turn all these speices,
thus blown together, into Gold and Silver, but yet could not get any
other thing than a yellow, or spadiceous Scoria contrary to their
hopes but the Corruscation (Blief) is most blessed and gladsome, if
any one can get by reduction from a destroyed metal brought into
Scoria, a most noble one and better than heretofore it was. But this
destruction and reduction is not uniform, but is perfected many
several ways as the following Chapters teach.
A ll things are absconded and hidden in all things, but of all things
there is one which is a coverer or hider of the rest, and is a
Corporeal Body, External, Visible, Moveable: all fluxes are manifest in
this vessel, for this vessel is a Corporeal Spirit, and therefore all
Coagulations, and Consistences are captivated and shut up therein
being overcome by its flux compassed about and strengthened
thereby, what this flux is, its cause and name what it is called,
cannot be found, because there is no heat which may be therewith
compared. The burning of the Gehennal Fire may be likened
thereunto, on which account this Flux hath nothing at all of
Community or Affinity with other fluxes, which are melted by the
heat of common fire, and become hard and coagulated by natural
cold. These fluxings or meltings cannot thus operate with ☿, they are
too weak, he values them not; hence ’tis to be observed, that the
mortal Virtues of the four Elements have no ingressive Operations
upon the Cœlestial Virtues, which Virtues we also call Quintessence,
because Elements cannot either give unto, or take any thing from
this Quintessence; the Cœlestial or Infernal Virtue cares not for the
four Elements.
Hence note, That none of the Elements, nor any Elementary thing,
be it dry or moist, hot or cold, none of these can do any thing
against that Quintessential Virtue, but each hath its operation and
efficacy for it self apart.
Glaub.] In this Chapter or first Rule of ☿, Paracelsus useth succinct
but yet perspicuous words, saying, that the fluidity of Mercury
ariseth not from the four corruptible Elements, but from the
Quintessence, and therefore hath not any affinity with these
Elementary fluxings and meltings. Now, what this Quintessence
properly is, which Paracelsus here mentions, much might be spoken,
but ’tis not so convenient at this time, my self and other
Philosophers have largely treated thereof, and therefore speak not of
it now.
This only I add over and above, That Paracelsus will have the
Quintessence to be a thing not subject to the four Elements, but
permanent and incorruptible, whereby he gives to understand, That
seeing ’tis so, that the fluidity of Mercury hath its originality from the
Quintessence, and not elementary Fire, so its coagulation is in like
manner to be made by the Quintessence and not by the elementary
Fires, be they hot or cold.
But now, what that Quintessence is, that coagulates Mercury, and
transmutes him into Gold or Silver, it may be easily conjectured, that
it is not to be sought for out of Vegetables and Animals, but to be
extracted out of Metals, and ought to be much more pure, fixt, and
meltable than they are.
Many are the things which Paracelsus hath written of this
Quintessence, attributing great Virtues thereunto; he that desires it,
may read thereof in his Writings. Likewise many Philosophers affirm
it to be a thing reduced by the benefit of Art into the purest and
highest substance. Which name of Quintessence, some there are
that attribute unto that Tincture, wherewith perfections are wont to
be made. By which it is evident, That by the name of Quintessence
is alwaies understood the most pure, the best, and the most
powerful part of a thing. But be it what it will be, ’tis clear, That
Mercury is a wonderful subject, nor is to be coagulated and fixed so
easily, as many have falsly believed, and tryed the contrary to their
great loss.
Many are the Coals which have been vainly consumed about his
fixation, and are consumed, although alwaies in vain; my self have
also, though not often, handled him with a great deal of
tediousness, which although not permanently fixt, yet observing
therein many singular things, of which I count it expedient to relate
something. In him is a most great power and virtue, most friendly to
Metals; he is easily mixed with the purest Metals, and most difficultly
with the impure; which denotes him to be of a most pure nature:
And now, if he come to be fixed, I could demonstrate, if need were,
by indubitable reasons, that a thing more pure than Gold would flow
therefrom. It alwaies produceth something as often as it is added to
Metals, and constrained to undergo some fire, helping them
evidently, even whilst it is in its Volatility; what then would it do, if
being therewith fixed, it were along while melted with them in the
Fire?
This I add for the better Lights sake.
When I was in my youthful days, and saw many attempting to fix
Mercury with Gold and Silver, by Amalgamation, Sublimation,
Coagulation, Precipitation, and other Labours of that kind, to
transmute it into Gold and Silver; my self also attempted somewhat
about him, by the advice of Paracelsus’s Sayings, That in Saturn its
Coagulation is to be found. On this account I melted in a little
Crucible 6 or 7 parts of Lead, and added one part of Mercury; this I
put into another Crucible where Nitre did flow, that it might be
covered over thereby; in the mean while I melted the glass of ♄,
(being made of 4 parts of Minium, and one part of Flints) in a
greater Crucible, whereto I put the two former Crucibles heated to
be covered by the glass. These three I again sunk into a new
Crucible flowing with the glass of ♄, thinking that I should this way
keep in the volatile Guest, having now shut up Mercury in so many
walls, I put him to the fire, intending to fix him, and then indeed he
sustained it, not being able to break through; but increasing my fire,
and the Glass melting with Nitre, away he goes leaving an empty
nest, and left ♄’s weight whole and perfect, which having examined,
it yielded a grain of Silver heavier than the common ☽ which I
believed to be Mercury fixt and coagulated, but reiterating that
labour, I found it to be otherways, viz. that the Mercury was not it
self fixed, but flown away, but yet by his occult power penetrated
and meliorated the lead, that it afforded a little silver; also the whole
mass of lead was hereby made black, and hardened like tin,
whereby I perceived, that Mercury being a pure, meer fiery spirit, is
most impatient of the Fire, and cannot be fixed without a
Quintessence.
But thus much indeed it can do, if being joined with other metals,
it can be so long held, as to endure the Fire; although it presently
vanisheth away, it doth in a manner change them, not by bettering
them, but stirring them up by its penetration, that they may
mutually act each upon the other, and receive a meliorating faculty,
although without any great profit, as far as I know, but I only intend
to discover its possibility, its miraculous and almost unsearchable
power, for it may deservedly be esteemed a Miracle of Nature. It is a
meer invisible Fire; albeit such as are ignorant account it cold, and
by Art it may be made far more fiery and volatile; which I sometimes
have tryed, where being often injected into a vehement fire, again
and again, and received in Glasses, it hath elevated it self without
any fire, and gone away into its own Chaos. In a word, many men
have accomplished prodigious things with Mercury, but all of them
without any fruit; of which more shall be spoken in its place.
T he six hid Metals have thrust out, or expelled the seventh from
them, and made him Corporeal, leaving unto him lowest
Dignity, and imposing on him the most thick hardness and labour. In
this body have they manifested their whole strength, and hardness
of Coagulation to be, shutting up, or keeping inward, their Colours
and Nobility, with their Fluidity. ’Tis hard and full of Labour, to make
a Prince or King of a Peasant, or common Fellow: But ♂ by his
Vertue, obtains Honour, and gets up into the high Throne of the
King: But ’tis expedient, that care be used, least hastily posting
forward, he be taken. It is to be considered by what Art ♂ may be
promoted to the Throne; but the ☉ and ☽ put in the place of ♂ with
♄.
Glaub.] We are come now to Mars in order, it being the 3d.
according to the Compute also of the Astronomers, descending from
above. Now Paracelsus doth not attribute the first place to ♄, as the
Astronomers do, but to ☿; and haply, not without great Cause,
hinting hereby some singular thing. He goes on, and says Mars is
rude, sharp, and thick, because the other Metals have cast out their
most ignoble, and basest part upon him, which thing experience
testifies: He is composed of hard knotty Timber, and hath in him but
little good; he is sharp and churlish, and not at all to be compared to
gentle, tender, and noble ♃; but if he be once freed from his
knottiness, which is hard to do, and render’d tractable, he shews his
Virtue, and discovers himself also to be a partaker of the Royal
Blood. Paracelsus adds, that ♄ can take away his knots, and elevate
him to an higher degree, although the Astronomers are very much
displeas’d with the Conjunction of these two, as being the Author of
all evil, and have therefore inserted peace-making, and benign
Jupiter in the middle. Now that Lame Saturn may polish and make
crabbed ♂ smooth, Paracelsus tells you that there’s need of Caution,
lest by over hastiness, he bring loss upon himself. He stoutly resists,
nor doth he easily yield, but rather busily contrives how to captivate
and destroy others; yet Paracelsus mentions its possibility; whose
Reasons, Way, or Manner, we will briefly illustrate. ♄ indeed is by
Birth, fitted to wash the other imperfect Metals, and to purge them
from their superfluous Sulphur, if any good doth accidentally adhere
unto them, but knows not how to remove their radical, and innate
Impurity; and that it is not alone sufficient for this thing, the trial of
the Test witnesseth; for although you add Iron to ♄, to be separated
upon the Cupel; (Abgehen Lassen) yet hath it no sincere ingress into
♄; but if it be so far brought by great labour, it doth not remain, but
speedily separates to the Superficies, like Scoria, and leaves nothing
with the Lead, but what was accidentally in it, himself withdrawing
with his whole power, and native goodness; Tin also doth the same;
but Copper albeit it swims not upon the Lead, nor goes away, yet it
is not therewith radically joined, but being reduced with the Lead,
into Liquable Scoria, descends into the porous Ashes, of which we
have accurately treated in the Fourth Part of our Furnaces, and in
the Appendix.
Lead is not therefore the true washing of Metals, but that it may
so become, ’tis clear that it must be aptly prepared; and if you do
more exactly contemplate on the thing, you’ll find it very rational; for
by what means can ♄ the most liquable of all the Metals, freely
copulate with ♂ , which is the hardest: Indeed ’tis true, that they
enter each into the other by mutual fusion; but ’tis forcedly and
superficially, not radically; as if one boils Water, mixt with Meal, into
a Pulse; the Water thickens, the Flour moistens; yet neither entring
into the other, radically; but the Water getting into the Pores of the
Meal, or Flour, makes it Pap: In the same manner is it with ♄ and ♂,
they are indeed mixt; but cannot equally sustain the violence of the
Fire. ♂ doth not alter his breeding or wit; but in the melting
together, remain an hard, and not easily melted Metal; nor is the
humidity and liquability of the Lead hereby corrected; for although
they are become one Mass, yet each keeps his old Condition: but if
they are so order’d, that both of them may undergoe the same Fire;
then the Iron will yield, and deliver his Gold unto the Lead, and his
warm Volatile Sulphur maturates the Silver, lying hid in the Lead;
exalts it, and makes it corporeal, that each bestows on the other, his
Goodness and Virtue; each supplies the others defects, and both are
perfected; for although hard crabbed ♂ be made flow with liquid and
combustible Sulphur, or a Sulphureous Mineral, as ♁, Arsenick, or
Auripigment; yet is not any transmutation made, each remaining in
his own Nature, without alteration; like as ☿ being reduced into
Amalgama, with ☉ or ☽, makes no solution, only adheres unto the
Gold, and easily separates therefrom, leaving the Gold to himself:
But if any one know how to conjoin, ☉ and ☽ with Mercury radically,
they would not forsake one the other; but would perfect themselves
mutually in a strong Fire; so would the other Metals too, were they
but radically commixt. Some one may ask, what is this radical or
spiritual Commixtion of the Metals, and what I understand thereby?
for Answer, They are to be so united with an implanted Love, that
they freely join together, and so remain equally, enduring prosperity
and adversity; and neither of them discernible from the other, that
they penetrate the shut Gates, and thick Walls, without any
obstacle; that the Volatile exhales not in the Fire: that which is
liquable, separates not from what is illiquable; thereby penetrating
the Vessel, leaving behind it, the more fixt, or rougher part, in the
form of Scoria: But thou mayst demand by what means I spiritualize
the Metals, and radically conjoin them; what, must they first be
dissolved in Aqua fortis, or other corrosive Spirits, and be distilled by
an Alembick, that they may become Volatile? No, I mean not any of
this; this kind of spiritualization is a meer deceitful, and cheating
Labour, hindering many thousands, which otherwise would be nigher
to the Truth: All the Philosophers disswade you therefrom, that you
do not torment the Metals with sharp spirits, whereby instead of
being perfected, they are corrupted and mortifyed radically. ’Tis
madness to pour more Water into any one that is suffocated with
Water, thereby to restore him to Life; this is to put the Bridle on the
Horse’s Tail. Now ’tis evident, that the superfluity in imperfect
Metals, is their combustible and corrosive Sulphur; and by how
much, the more imperfect and base they are, so much the more of a
combustible Sulphur do they possess: an evident Testimony, of
which we have in Iron, or ♂: ’Tis only his acid Sulphur that deprives
him of every degree of dignity, which gross, acid, and vitriolated
Sulphur, did he not so much abound withal, he would not contract
Rust so easily; and by the attractive Moisture be so soon corrupted:
and were he not so quickly rusty, he would be put to better uses,
than now he is. But you may object, that you cannot conceive, how
he can have such a corrosive Sulphur, whence should it happen to
him, for the Mineral, and Stones, whence he is extracted, do not
appear to be impregnated with such a Sulphur; whence comes it
therefore to be in him? Besides, if the Mineral did partake of such a
Sulphur, surely it would never abide a Fire so violent, but it would be
driven away.
My Friend, thou dost not at all understand the Nature of Metals,
and for what end it was, that Nature left such a Sulphur in Iron, and
the other imperfect Metals; for it is a Nutriment unto their better
Parts, being like an Embryo, and as it were, a Covering or a Matrix,
in which a noble Child is maturated, and is (after the ripeness of the
pure Metal) thence excluded. For Natures intention was not, that
Iron should be but Iron, but rather Gold; but the digger not willing
to wait so long, and knowing the manifold uses of Iron, allows not
time for it to become Gold, just like the Fisher-man (who catching a
very small Fish, and the Fish desiring to return into the Water, until
being grown bigger, he might the better fill the Platter) said, nay, but
I will hold thee, as thou art, for ’tis uncertain, whether or no, being
grown bigger, thou mayst then be found. Just thus doth the Miner
do, he waits not the Irons becoming Gold, but puts it to its present
use.
’Tis commonly known, that there is abundance of corrosive Salt
therein, which is not combustible in melting Fire, neither needs it
any further demonstration; it having been also treated of in the
Annotations of my Appendix: and that thou mayst see that a Metal
can preserve, and keep its volatile combustible Sulphur in a melting
Furnace, I will expound it somewhat clearer: Gold having already
obtained its perfection (it being a mature product) Nature hath
separated this combustible Sulphur, or acid volatile Salt therefrom;
because it needs it not for any further nutriment: neither would it
hold it, if it should be put unto it, but thrusts it from it in the Fire,
and hath no affinity therewith, as the other imperfect Metals have.
Now Luna although it be not so compleatly perfect as Sol; yet, ’tis
more perfect than the others, and hath notwithstanding, a
Commerce with this sulphureous Salt; yea, so as to hold common
Sulphur a very long while in a great heat, which we shall declare
anon in the separation of Metals; and if ☽ (which is almost a ripe
Metal) doth thus, questionless the other more imperfect ones will do
it more willingly; which thing, that you may be the more assured of,
incorporate a sulphureous Salt with any Metal, and continue it in a
great heat; and after a few hours you shall see that your Metal will
hold that Sulphur, and defend it against the force of Fire; but if a
Metal be in some sort freed from this sulphureous Salt by a melting
Fire, it doth again receive and hold it; Will it not therefore hold its
own, wherein it was born and from whence it came forth. ♂ excells
them all as to this, being not only a friend to sulphureous and
corrosive Salts, but also to Vrinous which (when it cannot have acid
salts) it doth by a magnetick power attract and defend these in the
fire. For example; mix the filings of ♂ with Nitre and salt of Tartar,
and these salts, in a melting Fire, will be fixed with ♂ , and resists
the Fire. Which thing is most worthy observation, and by no means
to be neglected.
But to return to my former purpose of demonstrating, that
Imperfect Metals are not only, not bettered by corrosive salts and
spirits, but are rather corrupted: Daily experience doth prove it
before the eyes, that all such as have used corrosive spirits in their
bettering of metals, have done no good at all therewith, but have, to
their hurt, lost both their time and labour: whereas those that have
used other menstruums that are not corrosive, have profited more
therefrom, and have seen more than they have sought; such as
those are in a way tending to dissolve metals without corrosives; to
make them spiritual, and radically to unite them, that they may
mutually act in, and sustain or undergo the Fire alike, and may co-
operate to purity and perfection, and may ennoble themselves. Of
which Spiritualization more shall be spoken in the Sixth Chapter,
where Paracelsus also treats thereof. This therefore do I affirm of ♂,
that he must be handled with such menstruums as are not only not
corrosive, but contrary to Corrosives, and such as mollify and
separate those Corrosives which the Metals hold in fusion, that so for
the time to come they may attract no more any moisture, and
thereby contract Rust, and be corrupted; but may be rather able to
preserve and defend themselves against Corrosives and combustible
Sulphur. But let none think, that ♂ being by this Antidote freed from
its thick, earthy, and combustible, and corrosive sulphur, will be
wholly turned into ☉, for ’tis the smallest part of ♂ that is good: by
how much the ☉ is more noble than common ♂, by so much is the
♂, from whence the Sol is separated more vild than other Iron, and
the remainder is nothing else but a most vild Earth or Scoria, void of
all metallick fusion. The milk of a Cow or another Animal, if unmixt
with water, is good milk; but yet ’tis far inferiour in goodness to
pure, good, well-wrought Butter; and by how much milk is more vild
than butter, by so much is the whey and acid milk from whence the
Cream is separated, more vild than that which is sweet and abounds
with Cream. If generous wine be spoiled of its spirit most sweet and
most excellent, by the benefit of Destillation, one part of that is
better than 12 parts of wine out of which it was extracted; the
remainder cannot be wine any more, but is much inferiour to good
wine, as wine is to the spirit.
The like is it with Metals, which being deprived of their soul,
whereby they obtained a metallick form, they can no more be
malleable Metals. Therefore ’tis good to consider whether or no in
the separation of ☉ out of the Imperfect metals, it will be
answerable (in value) to the metal, and other Expences necessary
about extracting it; but now, if you know how to apply the residue of
the Metal to other uses, you may with the more confidence attempt
the separation. But to return to the words of Paracelsus, I will shew
how ♂ may, through ♄’s help, arrive to a Kingly dignity. I have before
said, that there is no familiarity between the most fusile and most
hard metal, but the one will be gone away in fume before the other
will melt, and that we cannot want ♄ in the separation of ♂; but how
it is to be handled, I will briefly explain.
Saturn of himself is liquable and volatile, but yet can be made
illiquable and fixt without detriment of the Radical Moisture or
Metallick Nature; so as to undergo the same Fire with ♂, and being
brought to this pass, it is then fit for the separation of ♂. ’Tis many
waies made illiquable (Hartflussig) but the best way is by fixed Salts,
of a contrary nature to the superfluous Sulphur in ♂, and excellently
well separated from the Reguli made of ♂ ; for Nitre and Salt of
Tartar do not only harden ♄, but unite other metals with him, making
them spiritual, and most like to transparent, soluble Glass, the which
having sustained the Fire their proper time, the Agent being taken
away, and the Patient sufficiently purged, the purest part of the
Metals, thus spiritually mixt together, doth by the force of ♄ separate
from the other unprofitable part. The Regulus is purged easily, so
that there’s no need of separating the whole Mass by precipitation
and reducing it into Reguli; but ♄, by his innate force, doth in its due
time finish the separation or precipitation of the pure from the
impure, of metals thus spiritually commixt and united. This is
enough spoken concerning the way of separating gold out of ♂, by
♄, viz. ♄ being first fixed by salts, and made hard to melt, so as to
endure the same force of Fire with ♂ , or otherwise ’twill be
impossible to have any thing from ♂ by the usual way of the
Refiners, by the help of scorifying with ♄ (mit ansieden) and
separation (abtreiben) which even as ♃ also doth not stay with
common Lead in a strong fire, but separate themselves and go into
Scoria; the which we have also hinted in the First Part of this little
Book, whereto we referr the Reader. This separation of ☉ out of ♂,
may be done with Regulus of ♁ and Nitre, and in some manner
better than with common Lead, but that I do not deliver the whole
Process from top to bottom, let no body wonder thereat, for then
the Book would grow to too great a bulk, and I should not receive
any reward the more from the Unthankful: Let it suffice, that I have
declared the manner and the Species wherewith ’tis to be done; for
’tis for the sake of such Chymists as are most expert in the Fire and
Metalline Works that I write, and not for the common Destillers of
Waters. And as touching what may tend to illustrate what is said, it
shall be supplyed with some Processes at the end of the seven
Rules.
Whereas I have attributed to ♂ in the First Part of this Treatise
and elsewhere, that he doth not only unwillingly deliver his own
gold, but also if any be either accidentally, or of set purpose, added
thereto, he swallows it up and hides it, and will not restore it without
detriment and loss. Some body may admire how it’s possible for to
be done so easily by ♄ and Salts; let him know that this Extraction of
☉ out of ♂ is not any the common Examen or Trial, (abtreiben,) but a
true and Philosophical separation (Seigerungh) wherewith ♂ being
well dissolved, is most throughly separated from his thick and hard
body, concerning which, I never met with any full pregnant
Processes any where. And albeit that I am not ignorant that many,
yea most that read, will not have any higher thought or
consideration, yet I say that there is something else hereunder; and
do believe, that it is to be esteemed far more excellent than Sol it
self; which that thou maist not over-much trouble thy head about, I
will not be shy in communicating it also unto thee. viz. Out of Iron is
prepared a Salt without any corrosive, which is able to extract the
soul from Gold, that it will remain half dead. But ♂ will be
impregnated as it were divinely, so as to be able to give forth a
golden Child: the debilitated Gold will recover its lost Colour and
Virtue by ♀ and ♁. Other Philosophers have likewise made mention
hereof, viz. that ♂ will not spare even the King, out of whose bowels
he will steal Treasures, and will not blush to adorn himself with the
same. Concerning which Secret the most famous Sandivow wrote on
this wise. “The Chymists know how to change Iron into Copper or ♀,
without the Sun: They likewise know how to make ☿ out of ♃:
Others there are that can make ☽ out of ♄; but if they knew how to
administer the Solar Nature to these mutations, questionless they
would find a thing more precious than any Treasure. On which
account I say, that we must not be ignorant of what metals are to be
conjoined one with the other, and whose nature of them
corresponds to Nature. There is therefore given one metal, which
hath a power to consume the other metals, for it is as it were almost
their water and their mother; one thing there is that only resists it,
and is bettered thereby, viz. the humidum Radicale of the Sun and
Moon; but that I may discover it, ’tis called Chalybs.”
Thus you see, that from ♂ also some good is to be gotten,
although all speak ill of him; and indeed he is wicked if he gets
possession: Nor will he spare the highest Powers, from whom he will
forcibly wrest their hidden Treasures, but yet by Commerce with ♀
he will again repay it in time to be distributed amongst the subjects;
although the king being robb’d of his goods, looks pale upon it, yet
he lays not down his Life, and he remaining alive, there is no cause
of complaining, for as long as the Riches are not exported, but
remain in the Kingdom, distributed amongst the subjects, he is able
to receive his former majesty and splendor from his Revenues, and
to gather new Riches, and preserve his kingly dignity whole and
sound.
Here I foresee that our common Know-littles, in the light of
Nature, will traduce me, as if I enterpret Sandivow’s Chalybs to be
common ♂, and say that ’tis not to be understood according to the
Letter, but the Author would hint somewhat else thereby; but ’tis no
matter, what I have written, I have written, and that not without
cause. I am not ignorant, that he means not common Iron no more
than I, but his inmost Magnetick force and power, or essence,
prepared without corrosive, and known to few, which doth most
greedily extract and transmute the soul of Gold above all other
things. And herewith we will rest and cease.
Of the Nature of ♀.
T he other Six Metals have in ♀ framed all their colours, and the
medium of their Flux (with inconstancy) into an External body. It
would be therefore profitable to hint to the understanding by some
examples, by what means the visible may by the benefit of Fire be
made invisible, and this again made visible and material. All
combustible things may naturally be changed in the Fire, out of one
form into another, as into a Coal, Soot, Ashes, Glass, Colours,
Stones, Earth, but the Earth is reduced into sundry metallick bodies;
and if a metal combust or corrupted with old age, is thereby become
unmalleable, sharp, and brittle, let it well flow, and ’twill again
become malleable.
Glaub.] Although that ♀ being malleable more than all the metals,
in and out of the Fire, is fit for all Operations, yet even this is not
void of a combustible sulphur, but is radically polluted therewith, so
that it will most easily, of it self, without addition of any other
sulphur, be reduced into Scoria, and be corrupted, which corruption
is occasioned by the muchness of its combustible sulphur; Gold and
Silver being void of that Sulphur, are not subject to destruction. So
that, although they undergo the Fire a most long season, yet go
they not into Scoria like the other imperfect bodies; and for the
reducing of them into ashes, combustible sulphur must be added;
whereas the imperfect metals too much abounding with the same,
are changed by a most light heat into Ashes, Powder, or Scoria,
which Scoria’s are melted into either transparent or darkish tincted
Glass, according to the nature of the metal; which Glasses may be
melted into malleable Metal, and again into Ashes and Glass, as you
please, but alwaies with some loss, by reason of some combust
parts irreducible into metal, the metal also remaining, as it was at
first, without being any thing bettered.
He who knows how to melt Metals into pellucid Glass, by the
addition not of metallick things, but of such things as have affinity
with the metals, as Salts, Sand, or Stones, shall in reducing them,
alwaies find his metal better than it was in the beginning: And that
the Reader, for whose sake I have written these things, may the
more throughly understand my mind, I will explain it somewhat
more clearly. Paracelsus hath above affirmed, That every visible
metal is an hider of the other metals lying hid invisibly therein, and
that the hider is to be removed, if you would that those visible
metals become visible and corporeal, which being most truly spoken,
I know not what light it may be illustrated withal. The words also are
succinct and easie to be understood, yet no body believes them;
There’s scarce one amongst an hundred that conceives what they
tend unto. Metals cannot be changed without putting off their
metalline form; for if you keep them a long time in Flux, by
themselves, or joined with others, if they remain in their Corporality,
they cannot help each the other, but being destroyed either by
themselves, or joined with other Metals, and nourished in the fire
their due time, it cannot otherwise be, but that they should be
bettered, for so long as it retains its metalline form, it cannot be
holpen. ’Tis necessary that a hard body be broken and annihilated,
before there can be made a separation of the pure from the impure.
But this is to be done by a genuine Chymical manner, and they are
to be dissolved and throughly opened, with things of affinity with
them, whereby the purer parts may be united, and the more gross
may be separated. If a metal be forced with a most vehement Fire,
its parts do firmly hold together; for if it be fixt, then the parts abide
in the Fire; but if volatile, then the parts thereof fly away together,
their natural bond holds them together, defending them against the
Fires power, but dissolve their bond, and then they are compelled to
submit to Vulcan’s Force and Empire, and will let you make of them
what you please. It may well shame the Chymists to work so
disagreeably with Nature, and may well learn by the Husbandman’s
labours to send for Nature’s help. The Husbandman therefore, when
he sows his seed, to have a good Crop therefrom, he casts not his
grain upon any sort of earth, without consideration, but chuseth
such earth for each proper seed, as being well dung’d, may suit best
therewith, and in a convenient season sows his grain, that it, being
putrefied and annihilated, may be multiplied, he leaves it to the
warmth of the Sun, and to the vivifying Rain to concoct and
maturate it; well knowing, that without precedent putrefaction and
loss of its form, it cannot be multiplied. He likewise knows, that
when it hath arrived to its maturity it must not be left in the Field,
but must be reaped, and then the better and more heavy part is to
be fanned and separated from the lighter and worser part, viz. the
Chaff; the which operation is, by Experience and long Use, known to
be good and needful. This Process must a Chymist observe, for one
Metal may be made the field of another, wherein putrefying, it may
get it self a new body, which being done, he must likewise know
how to separate the new body from the fæces, from which ’tis
gathered and made; and how to fan Vulcan like the best and most
ponderous, from the lightest, for both of them will be made better
by the foregoing preparation, and the annihilation of the bodies.
When a Country-woman intends to separate the better part of the
Milk from the more gross and cheesy part, she puts it in a quiet
warm place, that the best part may rise up, and the worst part go
down; the which being as yet not sufficiently purified, she adds her
art, and puts it into a Churn, and doth so long stir or agitate it until
another separation be made of the pure from the impure, which we
call Butter; which notwithstanding, had it lain never so long by it
self, had never come to have been Butter, without the Hand and Art
of the Country-woman. Who would believe that in Milk there lies
Butter, if he did not daily see it? This separation of the Butter from
the waterishness, proceeds from the quick shaking and agitation,
whereby the Milk heats; and if it doth not fadge, then do they put
thereto some warm moisture, which uniting it self with the moisture
of the Milk promotes a separation, for heat alone is the meer cause
of hastening the separation. This now may seem a gross Example to
the Ignorant, but let none imagine that this separation of the Butter
from the Milk is alledged in vain, but rather to show the way how out
of imperfect Minerals the golden and silver milk or part, is to be
separated by the access or addition of a warm Mineral water, and by
the Fires agitation: Even as warm Water helps the moisture of the
Milk, that so it doth the easier separate its own heterogeneous
Butter (and yet the way of separating the Butter from the Milk,
without agitation, by the affusion of a warm thing and coction, is not
unknown;) so also the Metals are separated, if they are along time
boiled with their own Water.
Now, because of themselves they are compact bodies, if you keep
them in Flux a long season, they remain compact, and are not able
by their own power to shew forth their Good or Evil, nor make it