A Discovrse of Fire and Salt / Discovering Many Secret Mysteries as well Philosophicall, as Theologicall

very man shall be salted with Fire and every Sacrifice shall be salted with Salt, Mark. 9. 49. Wee have already spoken of Fire, Salt remaineth, of which there is no lesse to say. But it is strange that the Ceremonies of Paganisme, should be found in this respect, and many other in Mosaicall Traditions; Fire shall alwayes burne on the Altar; Lev. 6. 12, 13, The Priest shall burne wood thereon every morning, &c. And in the 2. 13. Thou shalt season with salt all the Oblations of thy Sacrifices; and thou shalt not forget to put the salt of Gods Covenant under them; with all thy Offerings thou shalt offer Salt, which Salt Numb. 18 19. called the everlasting Covenant before God to Aaron and his sonnes. And Pythagoras in his Symboles, ordaines not to speak of God without light, and to apply Salt in all Sacrifices and Oblations. And not onely Pythagoras, but also Numa, which most part of men, hold to have been 100 years before Pythagoras, instituted the same according to the Doctrine of the Hetrurians. It is not beleeveable that Moses so deare and welbeloved of God, and so illustrated with his inspirations, whence proceeded all the documents that he left, and so hot a persecutor of Idolatries and Ethnique superstitions, that hee would borrow any thing from them. But more likely that the Devils instigations who makes himselfe alwayes as his Creators ape, to make himselfe to idolize, was willing to divert those sacred mysteries to their abusive impieties, according to which Josephus against Appion, and Saint Jerome against Vigilantius, doe very well sute: so that as in the Judaicall Law they used no Sacrifices and oblations in Paganisme, but they used Salt as Pliny witnesseth in 31. Book 7. Chap. Especially in holy things the authoritie of Salt is understood, when none were made without a Salt Mill. Plato to Timæus, when in the medly and commixtion of the elements, the composed is destitute of much water, and of the more subtill parts of the earth, water resting therein comes to bee halfe congealed, saltnesse is there brought in which hardens it the more, and so there is procreated a body of Salt, communicated to the use of our life, for as much toucheth the body and senses, accommodated by the same meanes according to the tenor of the Law; on that which depends the service of God, as being sacred and agreeable to God, wherefrom hee called it a body beloved of God, for which Homer called it Divine, whereof Plutarque in his 5. Booke of his Symposiaques 10. question renders many reasons, and among others, for that it symbolizeth with the soule that is of Divine nature, and as long as it resides in the body, keepes it from putrefaction, as Salt doth dead flesh, where it is brought in in stead of a soule that keepeth it from corruption, whence some of the Stoicks would say, that Hogs flesh of it selfe was dead, and that a soule which was sowed therein in a manner of salt to conserve it longer exempt from putrefaction, to which a soule was given for Salt. Our Theologians say that the ceremony of putting Salt into water when they hallow it, came from that which Elisha did, 2 Kings 2. 22, 23. to sweeten the waters of Jericho, by casting Salt upon the Spring. And that notes the people which is designed by water (many waters are many Nations) were sanctified, must teach us by the Word of God, what Salt signifies, with the bitternesse and repentance that men should have for offending God, as water also doth the confession as well of faith as of sinnes. Of the commixtion of these two, salt and water, proceeds a double fruit to separate from ill doing, and convert to good workes. And for that repentance for sinne ought to precede auricular confession, which repentance is denoted by the bitternesse of salt, they blesse it also before water: It is also taken for wisedome, You are the salt of the earth, and have salt in your selves. And because that in all their ancient Sacrifices they used salt, from thence it came that in Baptisme they put salt in the mouth of the Creature before it is baptized with water, for that it cannot yet actually have the mystery of salt applyed for the present.

On fire then and on salt depend great and secret mysteries, comprized under two principal colours, red and white, for (as Zohar hath it) all things are white, and red, but there is a great space betwixt the one and the other. God dieth our sinnes which are red, for concupiscence comes from the blood, and from the sensualitie of the flesh besprinkled with blood, and we doe die his whitenesse in red or rigour of Justice, by the fire which inflameth our carnall desires, and purchaseth their judgement, which is throughout where there is fire, if it bee not mortified with saving water. And when the perverse doe prevaile in the world, as ordinarily they doe, rednesse and judgement extend themselves therein, and all whitenesse covers it self, which is rather changed into rednesse then rednesse into whitenesse; which if it have domination, all on the contrary growes resplendent therewith. To these two colours also the ancient and the Evangelicall Law, the rigour of justice and mercy; the pillar of fire in the nights darkenesse, and the white cloud by day, wine and bread, blood and fat, which were not lawfull to eate. You shall not eate flesh with the blood, Gen. 9. 4. And in Levit. 3. 16, 17. All the fat is the Lords, it shall bee a perpetuall Statute for your generations throughout all your dwellings, that yee eate neither fat nor blood; where it is yet more particularly repeated in the 17. and 14. where the reason is rendred, for that the soule, that is to say, the life of the flesh, is in the blood, which mystically represents that of Messiah, wherein consisted eternall life; so that it was not lawfull to use any other before his comming. Of the same fat was reserved for God as well that which the Hebrewes call cheleb, that covereth the inwards, and is separated from the flesh, as the other called schumen, which is thereunto annexed; but metaphorically the fat is taken for the most exquisite substance, as in Numb. 18. the tenths the best of the fruits are called the fat of them, which manner of speech wee also use when wee say, make the portion to be very fat of any thing that there is. And in the 81. Psal. 16. Hee fed them with the fat of Wheate. It may bee also that Moses well knowing that these two substances, blood and fat, are of ill tast and nourishment, and quickly corrupted out of their vessells, hee forebad them the use thereof. Or if wee would enter into a certaine mystery, for that the vitall spirits consist in the blood, which are of a fiery nature, and that fat is very susceptible of flame, and proper to make lights, which are a representation of the soule. But Oile is also for Lamps, which was not forbidden to bee eaten, and wee doe not see that in Divine service wee use Tallow Candles; yet these two, fire and salt, doe signifie Wine and Milke, I have drunke Wine with my Milke, Cant. 5. 1. By Wine is designed the tree of knowledge of good and evill, namely vaine curiosities of worldly things, and by Milke, that of life, whereof Adam was deprived, being desirous to tast of that other, which was humane prudence. Before Adam had transgressed (said Zohar) hee was made participant of the sapience of superiour light, being not yet separated from the tree of life, but when hee would distract himselfe after the knowledge of base things, this curiositie ceased not till hee had wholly cast off life to incorporate himselfe to death. Jacob and Esau, the two principall Potentates on earth which are descended therefrom, Item the Rose and the Lilly, whose water extracted mounts by the fires heat that elevates it and becomes white, although the Roses bee red, as is the fume exhaled from blood and fat which they burne to God, to send it on high as a vapour, to imply (saith the same Zohar) that wee must offer him nothing but what is cleane and candid; for rednesse represents sinne, and punishment that followes it, and the white, sinceritie, with mercy and the finall recompence that doth accompany it. What is it (saith Zohar) which is designed by the red Roses, and the white Lillies? It is the odour of the oblation proceeding from red blood, and from fat which is white, which God reserveth for his owne portion, which fatnesse relates to the sacrifice, or animall mar, who is nourished with this fat, as the vitall spirits with blood; wherefore it is said, when we fast to extenuate and macerate the pricks of the flesh and concupiscence, that we offer unto God fatnesse, who will have from his Creature the soul, which is fire and bloud; and the body, namely fat, wherewith it is nourished, but the one and the other incontaminate, pure and neat, without corruption, as if they were to passe through the fire and salted; Therefore he would that they should be burned to him, that they may ascend in a white fume and an odour of suavity before him; for fume is more spiritual then matter, which the fire by subtiliation raiseth it, after the manner of Incense. And indeed all this world here, is but an odour that mounts unto God, sometimes good and agreeable, sometimes wicked and hurtfull. The forme of the thing which consisteth in its colour, and figure, remains incorporeall in the matter, where the eye goes to apprehend it, and associates with it. The tast also, remains attached to it, as the spittle moistens it, and communicates it to the tast: But odor or smell, separates them, and comes from farre by an unperceivable vapor, to the sense of the nose and braine. Wherefore the Scripture doth particularize in the rose and in the lillies, the Red and White; whose smell doth not vanish. And yet though the roses be red, yet the water of them distilled, and the fume if you burne them, are white, as those of incense, whereof it is spoken in Psal. 41. 2. Let my prayer be directed as incense, in thy sight: by prayers are understood not only prayers, but all our desires, thoughts and comportmens, and thereupon Rabbi Eliezer, sonne of Rabbi Simeon, the author of Zohar, making his prayer, doth thus paraphrase. This is well knowne, and manifest before thee O Lord my God, God of our prayers, that I have offered unto thee my fat, and my blood: I have offered them in an odor of Suavity, with firme faith and beleefe, macerating, chastising the sensuality of my flesh: That it will please thee then Lord, that the odor of my prayer, proceeding from my mouth, may be presently addressed before thy face, as an odor of a burnt offering, which they burne unto thee, upon the altar of propitiation, and that thou wilt accept it as agreeable. He said that because that after the comming of our Saviour, & the destruction of the second Temple by the Romans, the Jewish sacrifices were converted into prayers, the bloudy sacrifices signified by the red roses, and colour of bloud, and those without bloud, as the minchad & other the like, of meal, by the white lillies, following that which was said Cant. Chap. 5. & 6. My beloved is white and ruddy, he feedeth among the lillies.

Under these four colours furthermore, which signifie the four Elements, Black the Earth, White the Water, Blew the Air, and Red the fire, are comprised the greatest secrets & mysteries. Otherwise reading in ch. 10. of 35 book Plinie, that Apelles had painted Alexander holding lightning in his hand; fingers seemed to hang out, and lightning to be without the Table; but reading they remembred that all those consisted of four colours. I cannot well specifie what those four colours were, which must be principall in nature, till I had learned out of Zohar, to consider them in the light: where, that is to be noted, that there are two fastned to the week, namely black, noting the Earth, and red proceeding there from fire, and two to the flame, Blew in the root, over against the black, and white on the top, opposite to red. But let us see how this doth well suit with Chymicall Theorie, which constitutes of these four Elements, two solid and fix’d, which prepare themselves together, the earth, and the fire, which adhere to the week, and the other two liquid volatills and flitting, water, and air, white and blew, as is the flame which is liquid, and in perpetuall motion: And we must not think it strange, that the air, the blew, should be lower then the water, or the white flame which is aloft, because the aereall party which is the oil and fat, separate more hardly, and more difficultly from the composed, then doth the water more opposite to fire. But let us look more mystically thereinto, which the Zohar hath more abundantly run through. The red light, as well in earth as in heaven, is that which destroyes all, dissipates all; for it is the bark of the tree of death, as we may see in a lamp, candle, and other light, whose root is in the earth, namely, this corruptible and corrupting blacknesse which watereth the week; the branches and the boughes are the flames, blew and white. The week with its blacknesse and rednesse is the Elementary world, and the flame the Celestiall. The red colour commands all that is under it, and devoureth it. And if you say that it domineers also in heaven, not as in the inferiour world, wee may answer. And although there be vertues and powers above that are destructive, and dissipate all base subjacent things. All these superiors are anchored in this red light, and not the inferiors, for they are thick, grosse, and obscure; and this red light which is contiguous to that above, gnawes, and devours them; and there is nothing in the low world which shall not be destroyed. It penetrates and enters into stones, it pierceth them, and hollowes them, that waters may passe over them, and drowns all in the depths and hollowes of the earth, where they divide themselves, of the one side, and on the other, till they come to resemble anew in their Abyssus, passing crosse the darknesses that are confounded with them; which is the cause that waters rise and fall, (they mount when they come from the sea under earth to their sources, to glide anew above the earth downwards, returning to the place from which they parted.) So that the waters darknesse and light mingling themselves pellmell, there is made within another Chaos, which nature comes to unmingle (the heat namely which is therein inclosed) by Ordinance of the Soveraign Dispensator that commands it. And there make lights which men cannot see, because they are dark. Every channell (to be brief) mounts upwards with his voices, whence Abyssus are shaken, and cry to their companion, One depth calleth to another, in the voice of their Catarracts. And who is it that cries? Open thee with thy waters, and I will enter into thee. These are all mysteries uneasy to comprehend, which intend nothing, but to demonstrate the affinity and connexion of the sensible with the intelligible world, and of the Elementary with the Celestiall; for, as it is said in another case, the Universall firmament, called the firmament of heaven, containeth things superiour and inferiour; although after divers manners. This is wel seen in a torch, where blacknesse, that is, the Earth, is the ground of three elements and colours, the red being but an inflammation and heat joined to the blacknesse, without any flame or light; as are the blew and white, which proceed from one very root, all tend a going to unite with the white flame that is above, and more highly elevated then others. Yet it is not therefore so pure and quit of all filthinesse, but that it procreates soot, with black and infected fume, whereof it must be depured by fire, till it hath perfected the consumption of its corruption, and made it a perfect whitenesse, which from that time forwards never alters. And this is that which we said before, that fire leaves two sorts of excrements, not sufficiently depured for the first proof. Ashes below, whence by the same fire is extracted as incorruptible substance of salt; and of glasse at the last, which the Zohar was not ignorant of, when he said upon Exod. of the lees of any confected ashes, salt and glasse is drawn. But now for that it was not so said, it is a thing sufficiently common and manifest to those that deal with fire, which Cinerall excrement comes from the adustion and burning of coals, but the soot which is more spirituall, for that mounts and elevates higher, is born of the flame which hath no leasure or power to perfect its mundification, so that the pure and impure mount together. And assuredly nothing can better agree with our souls after their separation from the body, which carries away with them the imapurities which they have attracted from it, during their residence here below, which they must repass by fire, & be perfected by white throughout. Every man shal be salted with fire, and every sacrifice shall be salted with salt. The weik and ashes representing man, the exterior animal, and his body, and the two flames, blew, and white; the blew the Celestiall and Ethereall body, and the white, souls stript of all Corporeity: which in good men shall be burnt with fire that burns alwaies upon the altar, and salted with salt from the Covenant, the promises namely of his Messiah, into which the Prince of this world, hath but seen, as it hath done in the posterity of Adam, which is al filled with ashes whereof it was first built, & with the soot of originall sin, whereunto he fastned by his disobedience, prevarication; So that we are the night where Moses began to reckon the day, for that we are according to the flesh, before the Messiah, who being come after, is the enlightned day of this clear sun of Justice, which the Cabballists say is the representation of Jehovah, whose sheath (as they call it) is Adonei, from whence God must be drawn out: for it is hee, that mundifies the righteous, and burneth the wicked with dark and obscure fire. To which that also beateth, which is said of the Thrones Animalls, there shall descend a Lion enflamed, that shall devour the oblations. There are Angells committed upon every member that sinneth, of whom they constitute themselves the bringers on: for every man that commits any offence, he suddainly delegates to himself an accuser, which will be no more favourable to him then he must be, but will lend him a fire from above, to burn that member that shall have trespassed. But Jehovah intervenes from above, who with his water of mercy, quencheth this fire, after the party Delinquent shall have his spots purged away. And there is but he alone, that is the angel of peace, that make the souls reconcilation with God, to whom she comes by the intercession of this sacred name: there is no other name; all that the Zohar sets down, which is as Christian-like spoken by a Rabbin which was never baptized.

That premised for a ground work of what we shall say hereafter, St. Marks Greek text carries it, πᾶσα θυσία ἁλὶ ἁλιθήσεται, every sacrifice shall be seasoned with salt; where the Latin version which the Church holdeth, for θυσία a sacrifice, as in truth this Greek word signifies, all sorts of sacrifices, hostia’s, victima’s, and ceremonies: But Porphyrius in his second book of sacrifices, doth particularize it to herbs that men offered to the Gods, for from the beginning they did not present them: this he spake of Incense, Myrrhe, Benjamin, Storax, Aloes, Labdanum and other the like odoriferous gums; but only certain green herbs; as certain first fruits of seeds that the earth produced; and trees were procreated from the Earth before Animalls, and the earth was clothed with herbs, before it produced trees. By reason whereof, the gathering certain pieds of herbs all entire with their leaves and rootes, and seeds, they burned them, and sacrificed the odour and fume that proceeded therefrom to the Immortall Gods: and of this exhalation they cast, which the Greeks call θυμίασις suffitus, perfumed, whence comes the word θυσία victima sacrifice. Therefore they do not refer them properly to bloody sacrifices, for the Romans for more then 800 years since, by Numaes Ordinance, had no Images of Gods, nor other sacrifices, then dough with salt, which were from thence called ἀνὰιμακτα, that is to say, without blood. Hitherto Porphyrie.

It hath been said heretofore that there was nothing more common, nor lesse well known then fire. And as much we may say of salt: wherefore it is that Moses made so great account of it, as to apply it to all sacrifices. Calling it the perpetual Covenant that God made with his people; of which alliance by the Hebrews called Berith, they found three or four marks in the Scripture; The bow of heaven, Gen. 9. 9. Gen. 17. 2. Circumcision to Abraham, and the universall paction, Numb. 18. 19. Further yet the Paction of the Law received in Horeb, Deut. 5. 2, & 3. The Lord our God made a Covenant with us in Horeb; which hath been time out of mind in singular and venerable recommendation towards all sorts of people; you bless your tables by putting on of saltsellers (saith Arnobius to the Gentiles.) But Titus Livius in his 26. that they may have a saltseller & a dish or platter for Gods cause. And Fabricius, that thrice valiant Roman Captain, had never gold nor silver but a little drinking cup, whose foot was of horn, to make his offerings to the Gods, & saltseller to serve for sacrifices forbidding, as Plinie hath it, in his 33. book, 12. ch. to have other Silvery then those two. It was furthermore a marke and symbole of Amity, as was salt: Wherefore the first thing that they served strangers, comming to them, was Salt, to note a firmity of their contracted Amity. And the great Duke of Muscovie, as Sigismund puts it down in his Treatise of the affairs of Muscovie, he could not do greater honour to those that he favoured then to send them of his salt. Archilocus as Origen alledgeth against Celsus, among other things, reproacheth Lycambas to have violated a very holy and sacred Mystery, of the amity conceived betwixt them by the salt & the common table. And upon Saint Matthew speaking of Judas, he had not (saith he) any respect either to the remembrance of their common table, or to salt or bread which we did eat together. And Lycophron in a poem of Alexander called salt ἁγνίτης purifying and cleansing; alluding to that of Euripides, that the sea washeth away all faults from men, for that the sea which the Pythagoreans because of its bitternesse and saltnesse, call it Saturnes tears, and a fift Element, and is nothing but salt dissolved in water. And certes it is a thing very admirable, the great quantity that there is of salt; sith that we hold it for an infallible maxime, that God & Nature made nothing in vain. For besides that there is found thereof in the earth, part in liquor which they scum off, part in yce, as at Halle in Saxony, and at Barre in Provence, part in hard rocks, as in Teplaga a land of Negroes, where they carry it more then two hundred miles off upon their heads, and transport from hand to hand by relayes, even to the Kingdome of Tombur, serving for money that passeth for currant in all those quarters, as it doth also in the Province of Caindu in East Tartarie. According to Marc. Pole in his 2 book, 38 chap. and also that if they have it not for all purposes in their mouths, their gums rot, because of the extream heats that raign there, accompanied with corrupting Moorish moistures; for which reason they must hold thereof continually moistening it with a thing that doth hinder putrefaction.

I have many times made triall very exactly, that of Sea-water, men make or draw more then halfe of salt, causing the fresh water that is therein, sweetly to evaporate away; what an enormous quantity then would there remaine of salt, if the fresh substance of the Sea were there from extracted? There are no sands or deserts, of what long extenditure soever, that can compare therewith, not by the 2. thousand part; for many men would equall, yea preferre the Sea in quantity and greatness unto the earth. We must not here dwell long on particularities that concerne salt. Plinie in his 35. Book Chap. 7. The greatest part depending upon nothing but hearesay, for all tend to no other thing, but in the first place to shew that there are two sorts of salt (as tis true) Naturall, and Artificiall. The Naturall growes in flakes, or in a rock by it selfe, within the earth, as is aforesaid: the Artificiall is made with sea-water, or with liquor, as a pickle drawne out of salt pits, as they doe in Lorrain, and the French County of Burgundie: which they boyle and congeale upon the fire. He there sheweth many examples, and indeed those which are more difficult to beleeve: let the faith be on the sayers part, and among others of a certaine lake of Tarentin in Poville, not deeper then the height of knees where water in summer time by the Suns heat is all converted into salt. And in the Province of Babylon, there growes a liquid Bitumen, a little thick, which they use in Lamps in stead of oile. This inflamable substance being stripped therefrom, there remaines salt, there under hidden: as indeed wee see it by experience that out of every thing that burns there may be salt extracted, but there doth not appear any thing therein but waterishnesse and inflamable unctuosity which must be taken away by fire, this done salt remains in the ashes. And this salt (saith Geber) in his testament retaines alwayes the nature and property of the thing from which it is extracted, if this be done in a close vessell that the spirits may not vapor away, for there would remaine that which the Gospell cals sal infatuatum, as we shall say hereafter.

The best salt then that may be, and the wholesomest, is that which is made with sea-water in Brouage. And after the example thereof, that the trough throughout, where the salt water is made of clay or glue, as potters earth: and that whereof tiles is made; furthermore you must courry this trough by Artifice that it drink not, nor suck up the water which men draw therefrom, which is done by beating it with a great number of Horses, Asses, and Mullets, tied one to another that they may trample thereon, so long that it be firme and solid, as a certain barns flore to thresh wheate. This done, and having hollowed the channels, to put in the water, then we must have a care that the salt-pans be something lower then the Sea (Plinie in his 2. Book Chap. 106. (a) The first receptacle or bond of salt water whereof salt is made.
(b) A trunck or pipe of wood through which sea-water passes, one of the last receptacles whereof salt is made. sets downe that salt cannot be made without fresh water) they set in the first place a great receptacle where they draw the water which is called the (a) Jard: and at the end thereof a sluce by which having applyed thereunto below a hanch with a stopple called the (b) Amezau, they make the water run from the Jard into Parquets, which they cal Couches, & of these Couches giving thereto a requisite hanging, by other stopples, 2. in number, called the gate of the Poelles, which are therein enchased within other Parquets called soldering or planching with boord, windings and means to make the water turne, by divers windings and channels almost after the manner of a Labyrinth, which it doth for a great way before it come to render it self at last, within the Parquets and hollowes where the salt must be congealed: alwayes diminishing the quantity of water, that the Sun-beames have therein more action, and that it be better warmed before it enter the floores, where it makes its finall congelation. But to come thereunto by certaine degrees, and proportionate measures, there are throughout the Palles which they lift up and downe as those of a mill. All the earth that remaineth, which men draw by the Parquets and the flores they Arrange about them as a Trench or rampart, which is called Bassis of the convenient breadth, to passe two horses a front; High grounds or little hils raised by mens hands. which serves as well to retaine the water, as to put upon the heaps of salt, made and congealed, called Vaches, and to come and goe as upon a dike, or causway from one marish to another, to lade and carry upon the beasts of carriage of the vessels which attend there neer to the shore: In the winter they content themselves with bulrushes which they sell afterwards very well for the profit they draw from them: and that for fear of rains and snows, and other aereall moistures, that moisten then anew. And all the risings are so oblique, and turning, that for a mile travers of right way, wee must make 7. or 8. so that being therein once cast a little on, one may lose himselfe, which knew not the addresses, or had not a good guide, by reason of the turnings and bridge-ponts, that men must goe to make choice of, to passe from one place to another. And it would be very hard to make thereof a Chart or description, principally in winter, where all is well-nigh covered with water, & yet more to enter in by a strong hand, for conservation of these salt pits every year, after the heats are over, the Sun not being able to make it, but in the Months of May, June, July, and August, the salt makers doe use to open certaine Bonds, to suffer the sea-water to enter till all the formes and Parquets be covered, otherwise the frosts would destroy them: that if while the salt freezeth or creameth there come any rain, it is so great a retardment (and for fifteen dayes at the least) we must empty al the water out of the Parquets, that the rain had altered, and therefore in rainy and cold years, they can very hardly make it.

In this regard, I come to remember an experiment that I have tried more then once, which gave me to think whether it were Aristotle, I tooke eight or ten pound of common grosse salt, which I made to dissolve in hot water, scumming the froth which may be there, and being left to settle, I put the clear by inclination in a caldron over the fire, where I made all the water evaporate, so that the salt remained in the bottome, white as snow: then I endeavoured to dry it in a pot, giving it at last a good estret of fire for four or five houres, when it was cold I parted it into four platters of Beuvais to shorten and gain time, in fair weather at a window where the Sunne came not, and did choose a moist time to facilitate the dissolution, recollecting every morning that which was resolved in water, so long, that at the end of seven or eight dayes the salts dissolution was perfected, nothing remaining but I know not what thicknesse or slime, in a small quantity which I set apart, I put all my dissolutions into Cornues & distilled all the water which could mount, being very fresh, for the saltnesse did not ascend, but remained fixt in the bottome of the vessell, and gave at last a good estret of fire, with staves of Cotteret, having broken the Cornues: I put the salt that therein remained congealed to dissolve in moisture as before, till there remained nothing but grossenesse and slime as in the former I distilled that which ascended from the water, and reiterated all those Regiments till all my salt was resolved and distilled into salt water, that which came the seven or eight time. The slime I washed well with water, to extract what might bee the Remainder of saltnesse; and so recalcined and washt them till there rested nothing but slime or pure earth without tast. Of this little salt that I had extracted, I did as I had done with others, so that all my salt, without losing any of its substance, went away in sweet water, and in this insensible slime, which came at last to one or two ounces. What then became of the saltnesse of this salt? Certes herein I have lost all my Latine, and know not what to say thereof, only it is gone in verity as I say: If any one would untie this knot, would indeed do me a great pleasure: I will leave it to mix with others, to come to the particular praises of salt, without which, saith Plinie, we could not live civilly. All the grace, gentility, ornament, pleasures and delights of humane life, cannot bee better expressed then by this word; which extends also to the pleasures of the soul, the sweetnesse and tranquillity of life, and to a Soveraign rejoycing and repose of all troubles and sorrows. It renews the pricks and amorous desires to beget its like, and hath obtained this honorable quality of Souldiers, and of pleasant and witty words, and joyous meetings, without hurt to any; from whence it should be called the Graces. According to which St. Paul saith in the 4 to the Col. 6. Let your speech be alwaies with grace, seasoned with salt. And in the end it is the seasoning of all our viands, which without it would remain unsavoury and without tast. So that it is said to right sense in the common proverb, there is nothing more profitable then the sun and salt. So Plinie discourseth thereof, in the place alledged, and Plutarch in his book and 4 question of his Symposiacques, without salt we can eat nothing agreeable to the tast, for bread it self is more savoury if it be mingled therewith: therefore ordinarily in Churches and covering of tables, they couple Neptune with Ceres, for salt things are as if it were an allurement and a spur to excite appetite: So that before any other nouriture wee take that which is sharp and salt, whereas, if they begin with others they would incontinently prostrate themselves. That which hath no tast can it be eaten without Salt? Job. 6. 6. Salt also renders drink more delicious, and it is of infinite other uses and commodities of life, that holds more of man; whereas the privation thereof, makes it brutall. It is furthermore a mark and symbole of Justice, because it guards and conserves that to which it is introduced and fastened. Of Amity also, and Gratitude, sutable to that in the first of Esdras chap. 4. where the Lieutenants of King Artaxerxes writ to him in this manner. We remember the salt thou gavest us in thy Palace, we would not fail to advertise thee faithfully of what shall come to our knowledg concerning the service of thy highness.

Salt being there put for one of the greatest obligations that can be had, because it is a thing pure, neat, holy and sacred, which men first set on the table. So that Æschines in his prayer of the ill administred Ambassie, makes great account of salt, and a publick table, of one City confederate with another. And indeed there is nothing more permanent nor more fixt in the fire, nor more approaching to its nature, because it is mordicant, sharp, tart, cutting, subtill, penetrative, pure and neat, fragrant, incombustible and incorruptible. Yea, that which preserves all things from corruption, & by its preparations makes it self clear, crystalline, and transparent as Air; for glasse is nothing else then a most fixt salt that may be extracted from all sorts of ashes, and of some nearer then of others; but it is not so dissoluble into moisture as common salt; nor that which is extracted out of ashes by way of lee, which is liquid with it by strong expressions of fire, which are notwithstanding two contrary resolutions, and resisting one the other: chiefly afterward from all liquid humidity, unctuous but inconsumptible. It is moreover the first originall as well of mineralls as of stones, and pretious stones, yea of all other mineralls. Likewise of vegetables and of Animalls, whose blood and urinall humour, and all other substance is salted, to preserve it from putrefaction: and in generall, from all mixed and composed Elements; which is herein verified that they resolve themselves into it, so that it is as the other life of all things; and without it saith the Philosopher Morien, nature can no wayes work, nor can any other thing be ingendred, according to Raimund Lullus in his testament. Whereunto all chymicall Philosophers doe adhere; that nothing hath been created here below, in the Elementary part better, nor more pretious then salt.

There is salt then, in every thing, and nothing can subsist but for the salt which is therein mixed; which ties the parts together as a chain, otherwise they would all go into small powder, and give them nourishment; for there are two substances in salt, the one viscous, gluish, and unctuous, of the nature of air, which is sweet; and indeed there is nothing that nourisheth but what is sweet; the bitter and the salt do not. The other is a dust, sharp pricking and biting, of the nature of fire, which is laxative. For all salts are laxative, and nothing doth loose the body, that participates not of the nature of salt: Mark then, wherefore is it that those that drink salt water die speedily of dysenteries? the salt which is mingled therewith causing a gnawing in the bowels; for there is nothing corrosive but salt, or of the nature of salt, fiery of it self, saith Plinie, lib. 31. ch. 9. and yet enemy of actuall fire, for it leaps up and down, it danceth to and fro, and crackles, corroding also all to which it is fastened; and drying it, although it be the strongest and most permanent humidity of all others, and it is a moisture (saith Geber) that above all other moistures expects an encounter with fire.

So wee see in metals, which are nothing else but congealed and baked salts, by a long and successive decoction, within the earths entralls, where their humidity is abundantly fixt by the temperate air it meets withall there. And these salts do participate of sulphur and quicksilver, which joined together make a third name Metalline salt, which hath the same fashion and resolution as common salt; which is taken for a symbole of equity and justice; as also are metals, but for another consideration. For melt Gold, Silver, Copper, and other metals together, they wil all mingle equally: So that if upon a hundred parts of silver, yea two hundred you melt one of gold, the least part of this silver, in what regard soever you will take it from the totall masse, shall in respect of it self, take its just and equall portion of gold and no more nor lesse, wherefore they are taken for distributive justice. But salt is for that throughout, where it attacheth flesh, fish, vegetables, it keeps them from corruption, and conserves them in their entire, and makes them durable for many ages. Fire on the contrary, is an evill host, for it stealeth and destroyeth all that lodgeth near it, never ceasing till it hath converted all into ashes, whence salt was extracted, that was before therein contained: So that these two, fire & salt, accord and convene together and also with the ferments in this, that they convert all that whereupon they can exercise their action. Plutarch in his book and 4 question of Symposiaques, extolling salt, sets down, that all flesh and fish that was eat is a dead thing, and proceeds from a dead body; but when the faculty of salt comes to be introduced, it is as a soul that revivifies and gives them grace and favor. And in the 5 book 10. quest. renders a reason why Homer calls salt divine; he puts that salt is as a temperament and fortification of the viands within the body: and that it gives it an agreement with the appetite. But it is rather for the vertue that it hath to preserve dead bodies from putrefaction; which is as to resist death, that which appertains to Divinity. Thou shalt (not suffer thy holy one to see corruption,) not permitting that what is deprived of life should perish so suddenly in all kinds: but as the soul, that divine part within us, keeps the body alive (a soul is given to hogs for their safety,) this Plinie sets down after the Stoicks. So salt also takes into its safeguard dead flesh to keep it from putrefaction; whence the fire of lightning is reputed for divine, because those that have been touched therewith remain a great while without corruption; as salt doth on its part, which hath this property and vertue; which sheweth the great affinity and agreement which they have together. Wherefore Evinus was wont to say, that fire was the best sauce in the world, and the very same is also attributed to salt. All which things here above do confirme the occasion for which Moses, and after him Pythagoras made so great esteem of salt, to cover under his Allegorie that which they would give to understand by it; that our souls and confidences signified by man in St. Mark, namely, the internall man, and our body for the sacrifice ought to be offered up unto God, pure and not soiled with corruption; That you offer up your bodies a living sacrifice, holy pleasing unto God, &c. Therein was there (it may be) another reason, that moved Moses to exalt salt so much, that according as Rabbi Moses the Ægyptian discourseth at large in his third book of his More, 47 ch. where he renders a particular reason for the most part of Mosaical ceremonies, his principall aim was to overthrow all Idolatries, even those of the Ægyptians, where they had a greater vogue then in any other part. He seeing that their Priests so greatly detested salt, that they would not use it in any sort, for that of the sea from whence it proceeded; in the bitternesse whereof, the sweet substance of Nilus went to lose and salt it self; which they held to be for the radicall moisture from whence all things here below do sprout and nourish themselves in despite of them, and contrary to their traditions; he would thereof make a form of alliance & paction from God with the Jewish people, that all their oblations should be accompanied with salt: And in the 2 of Paralip. 13. 5 chap. It is said, that God gave to David and his children the Kingdom of Israel by a Covenant of Salt; that is to say, most firm and indissoluble; for that salt hinders corruption. And therefore the Saviour chose his Apostles to be as the salt of men; that is to say, to deliver the pure and incorruptible doctrine of the Gospel; and to confirm them firm persistent faith, as wel by words as deeds. The Caballists penetrating further into the mysteries inclosed therewithin, meditate certain subtilties by a rule of Ghematrie, called Ghilcal, which consisteth in equivalencies of Numbers, which the Hebrewes assigne unto Letters. Those of this word Malach which signifieth salt, mounts in their supputation to 78. for Mem valued 40. Lamed 30. and heth 8. or divided in any sort that you will, alwaies there will result a certain number, representing a mystery of Divine names; the half which makes 39. mount to as much as the letters of Chuzu, the scabbard or covering of this great Name for caph. val. 20. vau 6. Z. 7. and the other vau 6. if in 3 parts, each wil mount to 26. which is the number tetragrammaton Jehovah, vau making 10. he 5. vau 6. & he 5. In six parts this will be 13. for each, which are equipollent to the number of Piety. In 13. there are 6. which vau is valued at, a letter representing eternall life; besides that six is the first perfect number, because his parts do constitute it, his sixt namely 1. his third 2. and its halfe 3. which perfection hath not any one of the other numbers, and in six dayes the structure of the Universe was perfected.

There are other mysteries in the Scripture; in 26. will be the number of the most holy & sacred Trinitie, for three times 26. makes 78. In 39. twice, which Beth stands for a symbole of a word, where the second person, and the house of Idea’s of the Archetype, which Plato hath well acknowledged, Aristotle not. And finally 87. denotes as many unities, whereof each represents the unity of the essence of one God alone. The same is in the Lechem bread, which is an anagram of the former, and consisteth of the same letters. It was therefore some cause of the Proverb, To eat salt with thy bread. Rabbi Solomon upon the places aforesaid, of Gods alliance with his people, designed by salt, by which is understood the Eternall paction of the great Priesthood of the Messiah, brings us a form of an Allegory, very strange and phantastick. That the waters here below do mutiny, that they are separated from the supercelestiall, having the firmament set betwixt them; by means whereof, God to appease them, promised that they should be perpetually in his service, in all offerings, sacrifices, as he did afterwards in the Law, which hee gave to the Jewes; Whatsoever thou shalt offer to the Lord, thou shalt season it with salt.

Yet there are divers sorts of salt, that have different properties and vertues, according to the things from which they are extracted; for salt retains a propriety of the thing from whence it came, saith Geber in his Testament, yea as many odors, and sapors as there are, they all do depend upon salt; for where there is no salt, there is no smell nor tast; and yet of all the tasts which Plutarch in his Naturall causes doth limit to eight, Plinie lib. 15. cap. 27. extends them to 13. there is not one, that is not salt, because tast (as Plato will have it) comes from water, which creep athwart the stalk of every plant, and keeps the saltness that it cannot passe as it is more grosse and terrestriall, as wee see in sea-water when it is distilled; where when they passe it through sand, where it leaves its saltnesse. But it may be said to Plato, that the tast doth not only ly in plants, but also in Animalls and mineralls, and all other compounded Elements. It is that which he and Aristotle and other rationall Philosophers, are only satisfied with, that which their arguments and discourse do imprint in their phantasies: esteeming that it cannot be otherwise, then that which their reasons do demonstrate unto them, for the most part false and erroneous; there were if they would penetrate empirickly by the experiments, they might have been shewed by the finger of the eye, the truth of the thing, they might have been better ascertained therein, as the Arabians have since done; and the Chymicall Philosophers, who will assure themselves of nothing, but what they have oftentimes tried without variation to the sense. It is a maxime of all Naturalists, received for Infallible, that the transparence comes from this, when the water in the composition and mixtion superabounds, over the earth, and darkenesse on the contrary, when Terrestreity predominates the water, and it would be accounted an irremissible crime Læsæ Majestatis to doubt thereof, for who is there that doubteth it, will they say, that it is not so? I will reply that it is I, to whom experience shewes the contrary, at least for that the cause of transparence, and opacity, doth not proceed from that which they alledge. Take Crystall and passe it never so little through hot ashes, so long as one would rost a chestnut you wil find it all dark, without any more transparence within or without in the superficies, and that without any losse of its substance, or diminution of its weight. And on the contrary in a strong expression of fire blowing upon the lead, then which nothing can be darker, it will convert into a forme of a hyacinth so transparent, that one may read a small letter through it; though it were an inch thick, and this hyacinth by the same fire returne into lead, and lead into an hyacinth.

If then these profound Contemplators of nature, and her effects, had been willing to accompany their Imaginary discourses, with experience that reveales infinite secrets by fire, they could never have fallen into such absurdities: and had manifestly seen without any vail or obstacle all full of things whereof they remaine in irresolution and doubt not having spoken therein but as blind men and by guesse, for we cannot discover the secrets of things to proceed therein directly, nor come to it by entring on it, after the manner of speech, by the foregate: for nature goeth in her workes rarely and in secret, as by the posterne gate: or by setting ladders against the windowes: The Greeks call that διάλυσις, solution; No man can know the composition of a thing, said Geber very well, that was ignorant of its destruction. And this is done by fire, which separates the parts, as hath been said before. There are then two divers substances of salt, therefore it causeth divers effects, the one is sweet, glutinous and inflamable, of the nature of aire, nourishing, binding. The other sharp, mordicant and separative that begets nothing. The Poets in their mythologies have called this the Ocean, and the sweet wherewith the pickle of the Sea is moistened and made liquid Tethys as Plutarch hath it in his Osiris which giveth milk to and nourisheth all things. But simple water of it selfe alone would not be sufficient to nourish, if it were not assisted with things fastened to the earth, the salt therein inclosed and therewith mingled, having a sweet and glutinous unctuosity, for as in the Sea-water there are two substances, sweet and salt, there are subalternately two in salt: But we cannot say that they doe nourish or produce any thing. Therefore is it, that they use to raze Traiters-houses, and sow them with salt as reputed unworthy to produce anymore. Salt indeed produceth nothing as it is, where its sweet substance is so drowned with the salt, that it cannot expresse it selfe in action, so as it is, except it be freed out of prison, for the saltnesse predominates over it, and covers it. But for replication thereunto which was said before, that fresh water alone, doth neither nourish nor produce any thing: which we see to the contrary, by experience in many waterish herbs that grow in the midst of waters, and in flints that it engenders shells, and fishes, and wormes: to be short, that its procreation doth extend to the three composed kinds of Minerals, Vegetables, & Animals: And indeed put little pebbles in a phial, and water thereon, every day, renewing it daily, at the end of certaine time, you will find them so great, and so bigge, that they cannot come out at the neck by which they were put in. But indeed all this proceeds from the slime, which is mingled with the water, as frogs, and other things, which are procreated in the middle Region of the aire of the slime which the Sun beams hath thence raised with the water, for al rains, snowes, and other such impressions participate much of the slime; from thence it comes that the snow doth smoak and fatten the earth, and the water of raine, is more connaturall to trees, herbes, and seeds, chiefly those which fall by stormes and thunders, then those of wels and rivers: whereof Plutarch forceth himselfe to bring forth many reasons in naturall causes, which have no great apparence: There is yet more to say, for that they are better baked and accompanied with more subtle and hot slime, and are of lighter concoction and nourishment then plants; as of meate in the stomach of Animals, some more then others, where the waters here below are more raw and indigested: we insist a little in water, because salt is nothing else, but water mingled and setled with dry and burned earth, of the nature of fire which makes it bitter and salt. So that before we passe from this subject of fresh water, we will here touch upon an experiment of more rare things from whence come many fair & secret considerations. Sweet water is a body so homogeneal, that it would seem to the sight so cleare, transparent, and liquid, in all its parts, resembling to it selfe, that there is in it but one only substance: since that by distillations shee passeth all. But yet there is another sound substance, solid, and compact, in the forme of earth, mingled with its liquid homogeneity, which it separates by Artifice, and it is that which Aristotle saith in the swarme of Philosophers. The earth is concreat by the grossenesse of the water. And this may be seene with water agitated and beaten and after redistilled many times, alwayes separating the fift or sixth part which shall passe the first. You must then take a good quantity of wel water, or the same of fountaine, river or rain water, and let it settle twenty or thirty houres untill there be some ordure or slime, it separates it selfe.

Take of this water as you may say forty pintes, and cause the halfe to vapour away by very easie fire, that it boile not, put these twenty pintes apart, and take new water as above, of which you shall evaporate the moity; and so long continue it, that you may have well a hundred pintes halfe evaporated; from this one hundred, make to evaporate thirty pintes, and of sixty, ten, twenty, of fifty, that shall remain twenty of thirty, ten, and of twenty, ten; and cast away all these slimes that shall reside, for they are nothing worth, and are but immundicity and ordure, unto the seaventh or eighth evaporation or distillation, after which there will appeare in your water infinite little atomes and little bodies; which at last by little and little will be congealed into one solid substance, of a grisly colour, soft as dough: Abundance of fluxes of blood. Of which I have seen such admirable effects that men would hardly beleeve it; in Cankers, Gangrenes, Hemorrhagies, bloody flux, Women newly laid in bed; and at nose, diseases in the stomach, and infinite other such accidents that no terra sigillata nor Bolarmoniac could compare with. You may make your round pills impasting them with the last waters that were extracted, which are also of great vertue, to wash wounds, inveterate Maladies of the stomach, and other the like; wherefore you must keepe them well. You may also calcine it for six or seven houres in a small pot well luted, and casting thereon vinegar distilled, boiling, dissolving one part, nourishing the rest; calcine it againe, and dissolve it till you have all the salt which will be white and of sweet tast, make it dissolve to oile, you may draw from thence great effects even upon Gold. But sea-water is yet of more efficacy then that of wels and rivers, sweet water (I say) which shall be separated from salt by distillation: which would be easie to do near the Sea, having to that end foure or five alembics of leaden earth, and yet more of sweet water which is drawne by distillation of salt resolved in liquor to humidity.

But there is yet another manner of proceeding, in the separation of the substances of common water: and more spirituall then the precedent. Take very clean water out of a well, river or fountain, let it settle twenty foure houres, and take the pure and the cleare, which you shall put in vessels of Beauvois earth: well stopped to putrifie in hot dung fourty dayes, renewing it two or three times every week, filter the water, and give only five or six boylings, scumming off the scurfes that arise thereon with a feather, then put it in Cornues of glasse, not putting therein but the third part, or the moity at most, of that which they may containe and distill of two parts three; then change the Recipient, and accomplish to distill all the water, but with an easie fire. Then strengthen the fire, by little and little, till you see small fumes ascend, continue this degree of fire, with increasing untill it mount no more. Let the fire quench of it selfe and recoole the vessell: then gather the salt which shall be so elevated towards the beck of the Cornue, and within the recipient, and keep it in a vessel of earth, very close and sealed in a warm and dry place that it melt not, nor dissolve. Put the Cornue to againe with that which remains in the bottome, and strengthen the fire untill you see a reddish oile; end your distillation, after cease the fire. Take the black feces, that remain in the bottome, stampe them, and put them in a sublimatory of good earth, of an inch thick, and no more, for six houres, first a little fire, then reinforce it for twelve others, till the sublimatory be red, the fire being alwaies in the same degree: let it coole and gather the salt which will be mounted, and keep it as the former. This is the second sal Armoniac volatill, which is extracted from the water: and the one, and the other, have great power to the dissolution of gold, carrying no danger with then as your common sal Armoniac may doe; which hath bad qualities in it, there, where this is extracted from a substance so familiar to mans body, which, is sweet water. Now take all the feces & residences, which remain in the bottome of the vessell, bruise them, and make them dissolve in the first water, which you shall have distilled, after you have warmed it a little, that it may dissolve the salt that may be there. Let them repose, then evacuate, and put them to distill with halfe the water: Then change the Recipient, and with a little stronger fire, distill the Surplufage of the water, and keep them each a part, in a cold place. But doe not perfect to congeal all the salt in the bottome of the vessell, but leave therein a little moisture, to create flakes of ice. If it be not white enough, let it calcine for three or foure houres in a pot of earth not leaded, after dissolve it in the second water, filter and congeale it, and keep it in a dry place, for this is salt fix and fusible. If in drawing the first Salarmoniac, volatill, the foule oile that is nothing worth mounts with it, you must put salt and oile in new water, and depure and putrifie it as before, which was to begin againe, therefore we must goe wisely to worke. There is another manner of proceeding therein, which is shorter, for there are more ways to one intent, and to one end, saith Geber. Take raine or fountain water, put it in a Cornue, upon the sand with a slow fire; and distill thereof a fourth part, which is more rare and subtill. Continue afterwards the distillation even to the feces, which you cast away. And see that you have good store of this meane substance, with which, you shall reiterate the distillation seaven times, being alwayes the fourth part that will first issue out, which is the phlegme, and the feces are the slime. In the fourth, you shall begin to see the sulphurities of all colours in the forme of huskes and pieces of gold. The seaven distillations being perfected put your meane substance in an alembec, to the fire with a soft bath; and draw that which may ascend, which shall be yet of phlegme, then you shall see created little stones, and pieces of all colours which will goe to the bottome; stay your distillation, and let them settle, then evacuate that which remains sweetly with water: and doe so, with all your mean substance, and make there little stones to multiply in the bath. When you shall have enough dry them in the Sun, or before an easie fire, and put them in a glasse-bottle well sealed, with the fire of a lampe or the like, for three or foure months and your matter will be congealed and fixed except a certaine small portion thereof, which will arise along the sides of the vessell: This here is the mean substance, of the first matter of all things, which is water. But that we be not deceived or abused, all these practises, which are but an image and portrait halfe rudely hewen out of the manner which we must hold in the extraction of liquors. From whence they resolve of themselves into moisture, all sorts of salt, as well common, as Salalkali, tartar, and other the like; the sweet oleaginous substance swimming above the water with the salt and bitter, which there remaineth dissolved, and after the extraction of the water, remaineth a congealed salt in the bottome; that is to say, to separate the oile from salts: which cannot be done without great artifice: But it is not reasonable to discover it, and divulge all openly; but to reserve something therein, for fear of doing wrong to the curious endeavours of some learned men who have taken so much paines and travail, to come to the knowledge of these fine secrets.

It hath pleased me in some sort to runne through the foresaid experiments of water as well for the importance and rarity which they have, as for that it depends upon salt whereof water makes the principall part: and likewise of the sea, from whence separating the sweet substance the salt remains solid congealed; and of this salt resolved by it selfe, to moisture, they extract by distillation the greatest part of sweet water; by meanes whereof, without departure from this subject of salt, it will not be amisse, to touch here something of the Sea, whose water is as a body, the salt enclosed not perceiveable to the sight, but well to the tast, are the vitall spirits, and the oleaginous inflamable substance envelopped within the salt; the soule and the life of the nature of aire, or of wind; remember because wind is my life. There are then two substances in the Sea, and by consequent in salt; the one liquid, and volatile, which ascends upward, and is double, water namely and oile; the one and the other sweet and fresh: And the other fix, and solid, which is bitter and salt; wherefore it was that Homer called the Ocean the father of Gods and of men, for by stretching out of all side crossewise, the Conduits and spongiosities of the earth which hee holds encompassed round about; as a dry hanging on to some rock there within by a providence of nature is made a separation of substances of the fresh, namely, and of the salt: for the Marine water, passeth through these Conduits, they unsalt it, even as they should distill it by an Alembic or Cornue, or as one should passe it through sand many times, part whereof should remaine baked in the earth for the production and nouriture of vegetables: part passeth through springs, wells, and fountaines, whence all flouds and rivers are formed, Eccles. 1.7. All rivers runne into the Sea, yet the Sea is not full, unto the place from whence the rivers come, thither they returne againe. And part elevates it selfe aloft, by meanes of the Sun and starres, which draw and suck them, as well for their nouriture, as for the formation of raines, snowes, hailes, and other aqueous expressions in the aire. The salt which is more grosse, heavy and terrestriall remains invisqued in the veines, and conduits of the earth, where heat inclosed bakes it, digests, alters, and changes it into another nature for the production of all sorts of Minerals, by meanes of the portion of fresh water mingled therewith, which dissolves and washeth off these salts, so that finally, having been brought to their last perfection according to natures intention, shee enformes that which shee hath determined. The Sea then is not so barren and unfruitfull as some poets and Philosophers have made it; Plato himselfe, in his Phedon, where he saith, that nothing could be there procreated worthy of Jupiter: because all the Animals procreated therein are wild, untameable and indocill, and in which there is neither amity nor sweetnesse. But what shall we say of the Dolphin that saved Arion, and of many others, alledged by Plutarch in his treaty: What animalls are the wisest, those on land, or those in the water? of fishes likewise wherewith the Indians are served, as with a chained Grayhound? But it is very smal, to take fish, never letting go what he hath once fastned on. Truely a Brach nor couching spaniell, cannot bee more spirituall, or docible than this fish, at least if it be true what is related to have often times been seen by the eye, in the thirteenth booke of Gonzalo d’Ovidiedo of his naturall history of the Indies. Chap 10. And of Peter Martyr, of another sort of fish called Manati, which being taken at Sea very little, and from thence put into a standing lake, became tame, and privately would come, and take bread from mens hands: and would not faile to come a good way off, when hee was called, leaving himselfe to be handled at their pleasure, and carried them upon his back, as on a bridge crosse the lake, from one side to the other: But fresh water fishes, are they more docile then those of the Sea? The Ægyptian Preists, above all others abhorred the Sea, calling it the finall end, the death, and destruction of all things: because the water thereof, killeth all Animalls that drink thereof: and is as the sepulcher of all rivers, that goe lose themselves and die therein; and the earth is the same for all bodies, from whence none are spewed out. To this purpose Chiia in the Zohar deploring ‘the death of Rabbi Simeon author thereof, after he had cast himselfe on the earth and embraced him, used such a language, O earth, earth, dust, dust, how hard and unpitifull art thou? For whatsoever is most desireable to the sight, thou makest old and deformed, thou breakest in peices the shining Columnes of the world. How doest thou quench the cleare resplendent lights which received theirs from the eternall living spring, wherewith the whole world was illustrated! The Princes and Potentates given to the people to governe them, and to administer Justice unto them, by which they are maintained, and subsist, waxe old and end in thee: and thou remainest alwayes persistent in thy selfe, not being able to satisfie or satiate thy selfe with so many bodyes, that returne thither: so that the world is therein confounded and lost, and afterwards renewes it self of a suddaine.’ But for the regard of the Sea, the Ægyptian Priests had it in such detestation, that they could not endure to see the very Mariners, nor the Islanders as people which on all parts were cut off from humane commerce. And the Britains, (separated from the world by an element which they say is the fifth,) so austere, outrageous, and unpittiable: and for that cause they abstained from salt, because that among other things it provoked to lasciviousnesse. The occasion also for which they so much rejected the Sea, was something mysticall and allegoricall: because it doth not wash spots or uncleannesse. So that Homer made, and not without reason, that Nausicaa Alcinous daughter, washed her linnen and clothes in a fountaine of fresh water on the Sea shore, for the truth is that Sea-water doth not wash. That which Aristotle, (as Plutarch puts it) in the first of the Symposiaques 9. question, referre to the pickle wherewith the Sea-water is alwayes filled, so that there being nothing empty therein it could receive no filthiness. And lee, is it not the same; yea more full of salt; yea more unctuous and fat then that of the sea? so that according to Aristotles testimony, men put sea-water in their lamps, to make them shine clearer, and cast upon the flame, it becomes lighted; in which there may be also mystery contained, concerning fire and salt, and their affinity together.

Join hereunto that wee may see that salt is an enemy to all filthinesse and uncleannesse; and will not thereto adjoin or associate; no more then fire, which will nothing but pure things, said good Raimund Lullius. Yet to the aforesaid purpose, Plutarch in his naturall causes, sets down that the sea-water, doth neither nourish nor feed, trees, or plants; because being grosse and heavy it cannot mount into their stalks, which thicknesse and grosness is seen, for that carryeth greater burthens then the fresh water: and this comes from the salt therein dissolved, and it is earthly and consequently more uneasy to sinke. Moreover trees being (according to the opinion of Plato, Democritus, Anaxagoras, and others,) a terrestriall Animall, it cannot give it nourishment; for bitter doth not nourish, but sweet only. But what shall wee say of so many fishes that are procreated and nourished in the sea, of herbs also, and of trees? Francisco de Oviedo lib. 2. ch. 5. sets down that in the first discoverie of Christopher Columbus, they found as of great green and yellow medowes in the main sea, more then two hundred leagues from land, of certain herbes called Salgazzi, which go floting on the top of the waters, as the winds carry them from one side to another. In the relation of Francis Vlloa, he sets down that the root of the herbs, whereof he gives the description and figure, do not sink more then 12 or 15 fadome in the water, yellow yet, as wax.

But wee sufficiently see trees and bushes growing along the sea-shore, and even in the very sea: yet Plutarch insisteth that those that grow along the shore of the Red-sea, are there procreated & nourished with the slime which the flouds carry thither, and fall therein; which he might have spoken more properly of the greater sea, otherwise called Pontus Euxinus. And Plinie lib. 18. cha. 22. that the herbs which grow within the water are nourished with rains: but it would follow, that if so, they should procreate in all other places where it rains indifferently.

Aristotle with better reason refers it to the grosse and unctuous saltnesse which is therewith mingled. Salt being fat and unctuous, which is the cause that salt water doth not so easily quench fire, as fresh water. But this saltnesse is equall throughout all the sea. Plinie himself lib. 19. ch. 11. specifies, Certain herbes which salt waters do much profit. These are secrets of Nature to which mans discourse can hardly arrive. For herbs by a providence thereof may well suck and draw from salt water, a fresh or sweet substance wherewith they are procreated and nourished as the fishes.

But this is not our principall drift: we have here endeavoured to shew that Salt is not unfruitfull, but the cause of fertility provoking venereall appetite, whence Venus is said to be begotten of the sea; if men give salt unto animalls to heat them the more, and make them eat salt as Plutarch puts it in his 3. queston of Naturall causes. And wee see by experience, that in ships laden with salt, rats and mice, are sooner engendred then in others; this which must so much the more cry down salt in regard of holy things, from whence all mutability and lubricity must be bannished; but salt is in the number of things that are applyed to the good, and to the bad part. Of the good we have heretofore alledged many places. Of the bad for the sterility, Gen. 14. 3. All shall assemble themselves in the wild valley which is now the sea of salt. And in the 19. chap. 26. as also in the 10. of Wisdome, v. 7. of Lots wife, who for her incredulity and disobeying the Angels voice, she was turned into a pillar of salt: And Judges 9. 45. the habitations of Rebells and Traitors were razed and sowed with salt. And in the 2 of Zephaniah v. 9. Moab shall be as Sodome, a desolation of nettles, and thistles and heaps of salt.