BOOK THREE OF THE ARCHI-

DOX OF THE THEOPHRASTIAN PARA-

CELSUS THEOPHRASTUS.

Before we undertake the declaration of the separations of the elements, we shall explain certain things for a greater and clearer understanding of such separations, even if what is written concerning the generations of things is not entirely consistent with separations and elements. For every thing is more conveniently brought to its end when, with prior mature understanding, one considers what its end might be. By this, practice becomes clearer.

The 4 elements are in all things, and in what way.

We say, therefore, that the four elements exist together in all things, from which its own predetermined thing arises for each. However, you will understand in this way how these four elements, being mutually contrary to one another, can harmonize and dwell together without their own destruction. When the mixture of the elements is thus united and corroborated in the predestination, such that it exists, no weight is had in them, but the domination of one exists more than the other in the things. From which, indeed, it is understood that in the digest and ferment of predestination, the strongest dominates and conquers and subjugates the other elements. In this way, the other three elements do not reach their perfection at all, but they behave toward that perfect element like light matter in wood. Wherefore they do not come to be called elements, since they are not all perfect, but only one. Therefore, when we speak of the four elements which are finally in all things, it is not to be understood definitively as if four are perfect in them, but only one finite one is present, with the remaining ones remaining imperfect because of the powers of the excellent element. Hence it happens that they can meet and consist together, because there is no perfection in the three. Wherefore no corruption through contrarieties can dominate. Furthermore, the element that predominates in one kind is predetermined for this. And therefore no corruption or mixture can adhere to them, as we posit concerning generations.

Since, therefore, there is only a single element particularly in each thing, there is no need to seek four elements in things, since three are not placed in perfection. Finally, therefore, we must understand that 4 elements exist in all things, but not 4 complexions in act. The thing is thus: The substance contains the element Water, and then it is Nenufar a term used by Paracelsus for a watery essence or 'mummy' of the elements. Beyond this, no earth, nor air, nor fire exists in it. Likewise, in it there is no