THIRD BOOK OF THE ARCHIDOX

From Theophrastus Paracelsus

Theophrastus,

Concerning the Separations of the Elements.

And before we begin the explanation of the separations of the elements, we want to set down something—although it is written de Generationibus eorum concerning their generations—which, however, does not sound entirely toward the meaning of the separation of the elements at that same place; through this, the meaning of the separation may be understood with an easier foundation. For it is much more convenient to know a thing that is to be brought to an end, with well-considered understanding, as to what that end is: which then gives an understanding of the practice.

We set down that in all things there are initially gathered together the four elements, from which there further springs its predestined thing. But how the four elements, since they are antagonistic in themselves, can agree and dwell together without destroying themselves, is to be understood as follows. When the mixture of the elements is dedicated and corroborated in the predestination, it is to be noted that there is no weight in them, but one more than the other. Thus, through the understanding, it is seen that in the digest and ferment of the predestination, the strongest affects and suppresses the others. The same is reduced into its perfection, as the nature and property are in it. And thus the other three elements are not brought to perfection; rather, they are in this perfect element, just like the rot in a piece of wood. Therefore, they should not be called elements, for they are not perfected, but only one. We should also not understand it this way, when we speak of the 4 elements that are ultimately in all things, that they are four such perfect elements? No; but only one is ended, and the others are left unperfected by the power of the strongest element. Therefore, the elements can well stand together, for in the three there is no perfection. Therefore, no breaking can arise from opposition. Also, the element that prevails in a genus is that which is predestined; therefore no breaking or intermixture can attach to it, as we set forth de Generationibus concerning generations. Since now there is only one element in every thing, particularly, it is not necessary to seek four elements in the same, since the three do not stand in perfection. So it is to be understood properly that there are four elements in all things, but not actually four complexions; and it is like this: The substance has in it the element of water, as is the water lily; furthermore, there is no earth, no fire, no air in it. There is also no likeness of heat or dryness in it. It has none; rather, its predestination is water, and a single water-element, under which there is no dryness, nor any heat, in its innate nature. And although it is so, there are still three elements with it, but not born from the other three that are not perfected, nor is there any beginning or help from them; rather, they have their beginning from the predestined element that is dedicated and imaged into the genus. And although it is against philosophy that a predestined element should have the other three clinging to it from its nature: that is believable, and that is because the element and the substance should be separately divided, as is to be noted. The substance is not from the element that then tinges and elementates the substance: also these elements are not from the