The Sixth Part of the Books and Writings of the Noble and Highly Learned Philosopher and Physician Paracelsus

substance, but come together uniformly, like a body and a soul.

Now understand that every Corpus physical body, such as a plant, is complexioned; the element is likewise. And although this element is not visible, perceptible, or demonstrable in the Corpus of the plant, it is because the element is so much stronger in its subtlety that it suppresses the others in the plant, and yet they are in the Corpus, but without display. Like vinegar that is poured into water, it is the same as the vinegar; and although the vinegar has changed its entire nature, the Complexio Aquæ complexion of water is not broken for it, and it is therefore not vinegar, but water as before. Although it does not perform the virtue of water, it still possesses it. Thus, we want to explain through this exposition in what way the Separationes Elementorum separations of the elements should take place.

In this, two practices are understood. One that belongs to the separation of the predestined element; this we wish to explain in de Quinta Essentia concerning the fifth essence.

The other is that which belongs to the four that are substantial in the plant. And through this, it is understood that the predestined element is a Quinta Essentia fifth essence and cannot be separated from it, nor can the three elements, as follows hereafter de Quinta Essentia concerning the fifth essence. But when one speaks of the separation of the four elements, it should be understood as those four that reside substantially in the Corpore body. From this, many have been led into error by seeking the four elements in the predestined element, and furthermore, the fifth essence, which cannot be. Now it is also to be understood by us that if the four elements of the Corpus are to be separated, it should be done so that the fire is one, the water another, the third like the air, the fourth the earth in its complexes, where the elements sometimes appear in form and sometimes in the complexes: as water like wa-

ter, the air like air, and the earth like earth, and the fire like fire. This should be understood more than subtly, and yet it may well be grasped without such a description of the uniformity of the elements in the shape of the complexes according to the elements. It is not that the Elementum Ignis element of fire is demonstrable in Actu in reality as a fire, but as a complexion, hot and dry, like fire. And thus, to every element its being, its nature, and its property are given without destruction. And it is not considered that if a herb were very hot, like Vrtica nettle, that it therefore has more of the Elementi Ignis element of fire in it. Rather, it is considered that its Quinta Essentia fifth essence is hotter than the Quinta Essentia Chamomillæ fifth essence of chamomile, which has less heat in it.

But the elements of the Corpus take their multitude and desires from their substances. For example, wood has more fire in it than herbs; likewise, stones have more dryness and earthiness in them than resin. Thus, note that the multitude of the Gradus degree and quantity in the Quinta Essentia fifth essence comes from the predestined element, and the multitude of the Gradus of the corporeal elements comes from the shape of the substance, which are unequal.

Therefore, it will now be necessary to understand how, in the Separation, to separate the corporeal elements from one another in all things, and the practice and art should be undertaken. For there are two of them. One is to bring forth three from the pure elements: as from burning fire, and from the invisible air, and true earth, likewise from the natural water, which do not have an assigned origin like the aforementioned. The other is from those in which the four are present, as mentioned, with the distinction as to which gives the most fire, which water, which earth, which air, and with the form in comparing the elements.