Chapter XXXVII: Front Matter (37)

The Ancients have also signed Salt with a square, which by the length of time, and the negligence of men, hath vanished, so that every one hath signed the species of salts according to his pleasure, one in this, another in another manner; and by this occasion peculiar Characters are invented by almost every Chymist, whence one useth not that which another doth. But at this day among them, for the most part, Salts are signed in the following manner. The common Kitchin Salt hath the Character of a Circle, cut by a line transverse: Salt-petre hath a Circle representing the form of an Egg, and cut by a line drawn from the top to the bottom; But who was the Author of those Characters to these Salts, I know not, neither is it much matter, whether a man know, or not know it; but without doubt they were men who had never seen Salts brought to their highest Purity: For vulgar salts, as they are every where found, have not their proper figure and form which they ought to have, and which they obtain after their cleansing: So the vulgar and simple salt, as it is made from the Sea, or salt Fountains, or dug out of the Earth, hath not its true and proper signature, neither can it have, by reason of its many earthy feculencies; but after all its fæces are removed, and it hath obtained a great purity and cleanness, its own true signature, to wit, a square then appeareth, and indicateth the sign which is due to it. I have already demonstrated this to be true in my Treatise of the Nature of Salts, where I have taught by what means every common Kitchin Salt is to be so purged, that it shall be no longer rough, foul, obscure, and astringent, but clear and transparent like Crystal, both in small grains, and greater pieces, of a sweet savour, and a square or cubical figure, and which way soever it is thrown, alwaies exhibiteth four Angles, like to a square, as if it were formed by Art: Going forth in this most pure form, it seemeth thus to speak to Mortals: _Here ye see my true and natural form, given to me by the Sun my father, in the body of the Water my mother, which the Earth indeed hath covered with a rough and vile Garment, but Art hath again taken it off (praised be God) restoring to me my pristine form, to the future advantage of many sick; therefore as I was created from the beginning, so now I appear, without any impediment, to perform those things for which I was appointed by Divine Creation_.

If the Sun in the Firmament could by any accident be so defiled and corrupted, that he should lose his Light, it could in no wise be that any thing in the whole World could remain alive for one day. Which thing Experience it self sheweth us, when the Moon interposing between the Sun and our Eyes but for one hour, depriving us of his Rays; in which Case the Sun in no wise suffereth, nor is in any manner corrupted, but only hindred for that little time, from transmitting to us his vivifying Rays. Therefore if so small an Impediment in the Orb of the Earth can cause so many Diseases, and other Incommodities to men, why should not also the fæces obscuring Salt, eclipsing its natural form, and rendering it more ignoble, be a detriment and impediment to its Powers and Virtues? Let every man judge, if a gross and impure Salt can be as commodious to all Men and Beasts, as that which hath been restored to the highest purity of its Body.

Seeing therefore that it is the great interest of Mankind to enjoy such a pure Salt, I have determined to prepare a quantity of it, according to that manner of purging it, prescribed in my Treatise of the _Nature of Salts_, that I may be able to accommodate many therewith. I have hope, that at length the Eyes of Mortals will be opened, that they may see how for a long time they have been seduced by blind Leaders, and finding this, will have a greater regard to their own health. Truly there is but a very small Labour and Cost required for the cleansing of common Salt, to free it from its earthy fæces, and render it clear, transparent, and in the Water of a Cubical Figure, and that without the addition of any foreign thing, only by solution, filtration, and coagulation of its own proper spirit.

If by these Operations you shall bring salt to its highest purity, you may boldly assert, that you have acquired such a salt as the pure Sun operated in the pure Water at the beginning; when the Sun, seated in the height of the Firmament, would very freely perform his Office, yet being hindered by gross and turbid Clouds, interposing between him and the Earth, whereby he cannot render us partakers of his all-warming Rays, we ought not to impute the fault to the sun, inasmuch as he is not in fault, but rather to those thick and dark Clouds, which hinder us of his splendour and efficacy.

So also is it with Salt, which would freely exercise the Gift bestowed upon it by the Almighty Creator, were it not hindred by its terrestrial fæces; therefore this impediment is not to be attributed to salt, but to the intervening fæces, which hinder its salutary virtues. If it were in our power to remove those thick Clouds from the sun at our pleasure, as it is to separate the earthy fæces from Salt, we might every year make our selves a very commodious Summer, which nevertheless cannot be done, seeing that God the great _Pater familias_, hath reserved this alone to His own Power.

As for the signature of Salt-petre, that certainly is very unequal, by reason of the great diversity of this Salt, arising hence, that it is well or ill purged, is defiled with more or fewer fæces, or other strange salts. The Common, which is required for the making of Gun-powder, is never perfectly pure, but alwaies mixed with other Salts, which cannot be separated from it by the accustomed and usual manner of solution and coagulation: Hence also you shall find no salt-petre, which can have that true and genuine signature, which God and Nature hath given it.

For by whatsoever vulgar labour and pains the Salt-petre which is got out of Stables, is purged by Solution and Coagulation, it is yet impossible that it should obtain its due cleanness and signature. But to acquire that, it behoveth to use the following Operation.

First, some pounds of Salt-petre are to be taken, which are to be purged by Solution and Coagulation, and that to be so of ten repeated, untill it acquire that purity which it is wont to admit by this vulgar Operation. Being so cleansed, it is to be divided into two equal parts, and one of them to be mixed with white Potters-earth (or Tabaco-pipe-clay) of which little Balls are to be formed, to be dried in the Sun, and put into a Glass Retort well coated, or an Earthen one which will hold the spirits, that the pure spirit of Nitre may be Elicited by Distilation, and received in a large Glass adjoyned to the Retort, containing some Water, into which the spirit entreth freely. The other part of the cleansed Salt-petre, being put into a Crucible, is to be reduced into a fiery fixed Salt, by the casting in of Charcoal, Tartar, or the Stellate Regulus of Antimony, then to be dissolved in rain Water, and filtred through brown Paper: So much only of this Liquor of fixed Nitre, is to be poured drop by drop to the distilled Spirit of Nitre as will suffice for the fixing it. This Operation stirreth up a great noise, hissing and bubling, which ceasing, admonisheth to leave off pouring in any more, and indicateth that those two contrary Natures, to wit, the acid spirit, and fixed liquor of Nitre have mutually satiated one another, and the corrosive spirit hath lost its corrosive nature, and the fixed fiery liquor its fiery quality, both returning to the pristine nature of Salt-petre. From this liquor, the Glass being imposed in sand, the unprofitable Phlegm is to be distilled off so long untill a Cuticula or thin skin appear at the top of the matter, the sand being cold, the glass is to be taken out, and set in a cold place, and let stand for one night to shoot into long and sharp Chrystals, to be freed from the rest of the liquor, by pouring it off. This liquor is again to be freed from its unprofitable Phlegm by distillation, and again to be exposed to the cold to Chrystallise. Whatsoever shall remain after every Operation, is again to be Evaporated in sand, till the Cuticle appear, and to be reduced to Chrystals in the cold, which Chrystals may be used as common Salt-petre. The Chrystals of the two first Operations, are once more to be dissolved in Rain Water, Filtred, Evaporated and again Chrystallised, which are now white as snow, and extend themselves into length, thin, sexangular, and so equal, as if they were smoothed with a Plain: For not the least roughness or unevenness is to be seen in their superficies, but they Exhibit the true and natural signature of Salt-petre. If any one shall be desirous of bringing this Salt yet to a higher purity, he may again divide this purified Salt into two parts, and from one draw the Corrosive spirit by distillation, and fix the other with Coals, and destroy both by Commixion, repeating the Operations as we have already taught, he will prepare a Salt-petre far more Excellent as well in Chymical as Medicinal Operations, as is manifest in many places of my writings.

If you Operate rightly all the Chrystals, none excepted, will be straight, sexangular, and equal in length, without any roughness, or unevenness, which is the true and genuine signature of well purged Salt-petre.

NB. The fixed liquor of Nitre, being left in the Air for a long time, and afterwards Evaporated to a Cuticle, shooteth into small Chrystals, representing the Effigies of Stars, whose figure appeareth in a rotundity so neatly and pleasantly Constituted, that those six Rays proceeding from the little body in the center or middle, seem to be most exactly disposed and distributed to an equal distance and length, as in a circle. Truly it is an admirable and stupendious work of Nature, and a signature very unlike to the former, in as much as the six Angles of this, are comprehended after a Circular manner, but in the other they extend themselves only in length and sharpness. Those things which we have here delivered concerning the true signature of common Salt, and Salt-petre, the same are also to be understood of the signature of other Salts, which must be free from all their sordes and fæces, before they can shew forth their true signature.

Vitriol and Alum, which always shoot in a knotty and uneven Figure, after they have laid aside their defilements, exhibit clear and pellucid Chrystals, which yet will be much clearer it purged by several Operations. Yea, being reduced to their highest purity, they put on a Cubical figure like common Salt, nevertheless in Elegancy, Beauty and Pleasantness, giving place to that. Hence it is manifest, that nature is always ready for the gracing and adorning of her own fruit, if a helping Hand be afforded her by Art.

Before I put an end to this Treatise of the signature of Salts, I think it fit to point out in what degrees of Dignity, those two Words _Sol_ and _Sal_ differ, and are distinguished.

The word _Sol_, containeth two Circles and the half part of a square, O. is a whole Circle; S. hath two semicircles, which being conjoined, make an entire Circle; this being cut in the middle, and the half of the section turned upwards, towards the right hand, and the other half downwards, towards the left; giveth two semicircles forming the Letter S. L. is the half part of a square.

The word _Sal_ hath only one Circle, to wit, the Letter S. consisting of two semicircles: Also one square, constituting the Letters A and L, which argueth that the good which is in Salt is partly tempered with the other Elements, and partly combined with Earth. The Sun far exceedeth Salt in purity, nevertheless it is not absolutely perfect because the Letter L containeth the half of a square, which sheweth that it cannot be endowed with an absolute and perfect purity, neither is it as Telescopes at this day demonstrate, by whose help those solar spots have been observed in those times. Neither also ought it to have an absolute perfection, the which belongs only to God, and not to any creature, in the number of which is the Sun: Nevertheless that he is the purest of all creatures, there is no Man dare deny. Hence it came to pass, that the ignorant Heathens, attributed to the Sun Divine Honour, thinking that besides the created, there was as yet another uncreated Sun; That is, the Omnipotent God himself, the Creator of the Elementary and shining Sun, which according to the Words of Christ shall also perish at the end of the World. By a like reason there is a twofold Salt, _viz._ one Eternal, Divine and Celestial; the other Terrestrial and fading. And as the Holy Spirit proceedeth from the Eternal Light, and Divine and Celestial Salt, for the warming and enlightening the Hearts of Men involved in darkness and for the defending our souls against the crafts and deceits of Satan; so also from the Elementary Sun or Fire, and the Terrestrial Salt, proceedeth that most noble saline spirit for the strengthening of humane Bodies, defending them against various Diseases, and preserving them in good Health. Therefore there is an Eternal and Divine _Sol_, a Celestial _Sal_ and Holy Spirit; and also an Elementary, frail Sun, Salt and Spirit. But it is our Duty to Love, Praise, Honor, and Adore the Eternal Sun, and to him to commend the health of our souls. And to use and enjoy temporal and fading things for our necessities, with thanksgiving.

_The Explication of the Word_ ἄλς _or_ Sal, _by_ Bernhardus
Gomesius.

But before we undertake to expound such excellent places, it behoveth us to invoke the divine Being; that, that which cannot be fore-known by any Augury and Divination, we not erring, but being led by the Divine inspiration and instinct, may at length expound; seeing that in the treating of things so Divine and unspeakable (that being wanting) if we should erre, in might be unpardonable, but if we shall piously and happily prosecute the matter, universal thanks and praise may be given to God alone, and to Christ the great giver of Salt. First, therefore we are to shew what the Celestial Salt is, and by what means it may be distinguished from the Terrestrial Salt, of which Christ speaketh in the Gospel. And because the Evangelical Words of Christ will be of great force to us in the speaking of it: And seeing that Christ when he would grace the Apostles with a high Title, called them the Salt of the earth: we think it not improper to call him the pure and undefiled salt of Heaven. For there is scarce any thing of so many preparations of an inferiour nature which excels the (as it were) Divine strength and efficacy of Salt in this part: For Christ and his blessed Humanity is the only Salt that is placed upon the Table of the Blessed. In whom Salt is the fullness of his infinite, inexhausted, and neverending divinity; which abundantly filleth both Heaven and Earth and all things therein; and then again making himself palatable to us, he exhibits himself to be tasted most sweetly by all Men. For from that all things that are, and ever were and that shall be hereafter, have both received their being, and are made perfect, and without it could not be, for his Divine seasoning, or become palatable to the seasoner.

So this salt endeavours to express his, in whose name are both in Greek and Latin three Letters in one syllable; or rather to adumbrate this one and the same Divinity common to the three Persons. For tho’ the Divine mystery and sacred things are shut up in Letters chiefly with the _Chaldees_ and _Hebrews_, because GOD spake by them: Yet they don’t always want the Elements of the tongues, especially the _Greek_, which was both derived from them, and words construed from these things are not imposed from their power but from their propriety, as _Plato_ the greatest of the _Greeks_ supposes; For that the divine infinity and Immensity is exprest and explicated in Greek letters, is shewn in the _Apocalyps_, Cap. 1. where _John_ saw and heard our Lord Christ preaching of himself, I am α and ω, the Beginning and the End.

For as the sun, when it lightly touches with its perspicuous light, by that its image and splendour it is forthwith given: So the Heavenly and Infinite Divinity, with all Goodness, as it were His Brightness, does not only leave His imprest Image in the things themselves, but also in Letters, with which those things are enlightened and made perspicuous. The like we have found in Salt, design’d in Greek notes; for that which in Latin is called _Sal_, in Greek is called ἄλς, express’d by the same Letters, though chang’d in order, and extended in three Letters, but one Syllable; but the Greek word expresseth both more plainly.

For the first Letter of it is α, which by its infinite roundness, as with two Horns, seems to be brought into the following Letters; which note plac’d with the Holy and Divine Trinity, signifies the first Person of it, to wit the Immense Father: Who as άλΦα, is an infinite beginning in himself; so the same pours out and infinitely communicates his Nature to other two Divine Persons proceeding from himself: in one of which by Generation the Son; but in the other by inspiration he produces the Holy Ghost. And further, the α shews it self, its certain divine Operation follows that Eternal, Infinite and never ending Power of the same Mighty Father, which also he sometime pour’d out from his Almighty Infinity, to procreate the Universe. As also in two horns, I mean Benedictions one is found to be in Creatures by the Creation of things; and the other in their Preservation; both by the Wisdom of the Omnipotent Son, and by the Goodness of the Holy Spirit.

But the middle Letter λ, is a Note full of sweetness: which is expressed with a Face, round, and composed for Mirth; and its Figure is not unlike a Circle. For from the superior Angle two sides stretching backwards, seem to make a Triangle, yet without a base and without end, as the Letter it self expresses. Which note again relates to the same Trinity, and represents the second Person of it, to wit the Son, or Word proceeding out of the most sweet Mouth of the Father: In which, two eternal Relations, as they call ’em, as to Infinite sides, are found: the one whereby he relates to the Father, from whom he proceeds by his eternal Generation; the other whereby he is Related to the Holy Ghost, whom he breaths together with the Father by an eternal and infinite habitude, and without any intermission.

But this note λ, I mean Christ the Son of GOD, and Mediator between GOD and Man, is never when time presents, wanting in his most beneficent Actions: that he who had taken the Human nature to the Divine, and was made the Corner stone, might (as he has done) connect the two Walls, to wit the _Israelites_ and _Gentiles_ as two sides, when he built in himself a strong and safe Sanctuary for them both, that flying to Him, they might escape the fearful sentence of everlasting damnation.

Lastly, the Letter ς, concludes this Monosyllable. This note is design’d with a certain sinuous and Circumflext line drawn from hence and thence, which going from the two extreams in the middle, designs as it were two distinct semi-circles; out of which is shewn that they are made and constituted. Which lineament compar’d with the Trinity it self, adumbrates the third Divine Person, to wit the Holy Ghost. For that spirit proceeding out of the Bosom of both the Father and of the Son, by one and the same Inspiration, so knits those two distinct Persons, to whom he is co-equal and co-eternal, by an Infinite tie of Love, that he remaining a distinct Person, might agree with them in their most simple, individual, and immense nature.

But as to the other Persons, so also his Communication is attributed to the Holy Ghost in time; which is wonderfully expressed by the shape of this Letter ς: Yet if we consider its lower extream, which seems as it were to arise of the former Letters of the Monosyllable, that is how it comes to be stretch’d chiefly towards the right hand: then from right to left, is wrested a little by ascending by a sinuous derivation: and thence at last, with the like following obliquity it ends again on the right hand. For the same Holy spirit proceeding from those two eternal and infinite Persons, as from an immense Fountain of Infinity, whilest from time to time he communicates his Gifts to the World, first those on his right hand, that is into the hearts of Men, he pours out to them that are illustrated and endued with the Divine Light of Nature: Then the same Light remaining, as it were bending from the right, ascending a little to the left, he brought forth the Mosaick Law written with the Finger of God, that is Dictated by him to the _Israelites_. Lastly, leaving the Mosaical Law on the left, he return’d to the right hand, and season’d the Evangelical Law deliver’d by Christ our Saviour, with his most Wise and Loving salt of Grace.

From all which, that which pertains to the business, appears from those three Letters of _Sal_, making one Syllable; and again, this unfolding it self in those three Letters, shews us, that there is in _Sal_ a certain impress or image of the sacred and Individual Trinity, which we worship, Three in One, and One in Three. Which Trinity we should have had, as an infinite, eternal, and inexpressible thing, commonly unknown, and incomprehensible, and as a most remote Salt, never heretofore put into an humane or Angelick Saltseller, we should have left untouch’d; unless at length the Divine Person of this Trinity, the Word, in taking the Humanity to himself, as it were Salt into a Saltseller, had presented to our taste so much Divinity; for this very Saltseller, both in figure, is covered with the eternal splendour of the Father, as also pointed and illustrated with the embroidered Notes of His Passion and likewise adorned with the Unction of the Holy Spirit is alwaies placed upon the Heavenly Table of the Blessed, to season their Food and solemn Banquets, after an eternal and ineffable manner; for in him all divine, and most sweet relishes and excellent tastes of His eternal Wisdom are season’d anew; for Christ Himself is not only the Heavenly and most Wise seasoner of the most opulent Feast, but also the very seasoning, and thing seasoned, and the Food which is so placed; for by Him his Heavenly Father, the King of kings, and magnificent Lord of lords, who out of His Goodness, and as He loves His good things, gives most liberally to all People a very large measure of Salt, that is, the help of His Grace to seek Him, and ask of Him Heavenly things.

True, that they who are called to the Heavenly Banquet may prepare themselves to come in this measure, and most happily sit down in it; but if (like fools) they refuse to come, the Measure being taken from them, they will be plung’d into eternal punishment. In which respect they may be likened to Flesh and Bones put into a Pot together, and water and salt put to them, hung over the fire to boil, and afterwards brought to the Table: Of which the Bones, which will be neither seasoned by salt, nor softened by water, are thrown under the Table, to be broken by Doggs; but the Flesh, because it is made tender by heat and water, and takes the seasoning, is again sprinkled with a purer salt on the Table, and eaten with the greatest pleasure: For as Bones are to Flesh, so are Evil men mingled with Good: Of which these, when they will neither relish the Salt of Divine Grace, nor be washed nor softened by pure Water, nor warmed by the heat of the Heavenly Word to be willing to divine things, will by the severe Judgment of the great Taster Christ, at his magnificent Table, be reserved to the most exquisite punishments: Which obstinate and unseason’d Fools, He, for their hardness, finding unworthy his heavenly Table, plucks out from among the Righteous, and throws ’em down into Hell, there to be torn in pieces and devoured by those infernal Dogs, to all Eternity.

But the Good, who have been seasoned not only with the former, but also the later Salt, I mean with antecedent (as we say) and consequent Grace, and are not only adorned with Virtue, but have suffer’d all crosses and afflictions of this Life for Christ: These, as Flesh worthy His Table, the divine Taster offering to God the Father, He seasons with the new Salt of Glory; and though Aliens and Strangers, places them among the Angels and Citizens of Heaven, and with these Commands an equal Mansion of Blessedness to be given to them, though nevertheless they both come to the same felicity, by a different way of meriting it. For from what those above Angelical Citizens, from the very beginning of things, and since first a full desire seiz’d them, they have preferred the Heavenly Suppers of Christ to the mid-day Dinners of the most insolent _Lucifer_; they have deserved to follow those Oppipary, and (as they call ’em) Princely Banquets seasoned with the most sweet Salt of Grace, and made resplendent with the shining light of glory.

But the Inhabitants of the Earth, and Men, strangers of Heaven, opprest by the great weight of a Body, and involved in the thick darkness, have made so long a Journey to the Country, by a far more tedious way of travelling; for the Universal occasion of desert is not to be snatch’d by those in the Journey of Life it self, and those under the terminative moment following the Creation; but they ought rather studiously and laboriously to take this by a continual and daily period of life, even to their death: Besides that, the Journey to the Country is so hard and wearisome, and exposed to so many dangers, brings so many anxieties upon strangers every where, leads them into so much anguish of mind and troublesome solicitudes, that it is plain, that not humane ability, but divine grace must cause, that strangers are not deficient in the way, or that they do not wander from the true scope or end of their Journey: Which would be the fortune of every one in the World, unless Christ, by divine Counsel constituted the _Parochian_ of the whole World, who giveth to his strangers every where Salt and Wood, doth recreate and refresh them, and also lead them into the way that directs to the same Heavenly Country.

This may suffice to be spoken of the signature of _Salts_, _Metals_, and _Planets_, at this time. He that diligently weighs it, will search Nature deeply enough: If God grant me life, I shall publish a Tract of the _Signatures of Vegetables, Animals, and Minerals_; also in which I shall deliver many things good and profitable for all sorts of Men.

* * * * *

_O Eternal, Almighty, Bountiful, and Merciful GOD and Father, the Heat, Light, and Sun of Justice, enlighten and warm the hearts of all men, overwhelmed with a sleepy numbness, shadowed with thick darkness, and made rigid by an horrid coldness, that they may see, know, love, and fear thee, and give thee due Thanks and Praises for all thy Benefits, and at last awakened, they may receive that sight they had before lost._

* * * * *

_O Eternal Word of God, most sweet, wholsom, and palatable Salt, Jesus Christ, recreate and refresh our sick and miserable souls, by thy Divine Virtue and Efficacy, that we being corroborated, neither Death nor the Devil may hurt us._

* * * * *

_O Holy Ghost, the only Leader to Truth, who proceedest from the Eternal Fire and Heavenly Salt, comfort all the sudden and desarted Sheep, wandering this poison’d Marsh and Valley of Miseries, among devouring Wolves, and corroborate them, that they may patiently endure their Cross; and hereafter separate them from the stinking Goats, and bring all the Elect into the green and heavenly Pastures, that there they may continually behold the eternal Light, taste the heavenly Salt, and enjoy the =fulness of Joy=, Peace, Grace, and Mercy for ever._ Amen.

THE
CONSOLATION
OF
NAVIGATORS.

In which is Taught

How they who Travel by Sea may preserve themselves from Hunger and
Thirst, as also from Diseases, which are wont to happen to them in long
Voyages.

=Written for the Help, Comfort, and Solace of all those who make long
Voyages for the Good of their Country.=

THE PREFACE.

Reader,

_OUR SAVIOUR CHRIST hath prescribed to us this Doctrine, that we should =behave our selves towards our Neighbour, as we would that he should do to us=; yea, =that we should love him as our selves=: This He hath earnestly commended unto us, as the indispensible Will of God, contained in the Law and the Prophets. But although there be few who consider this, and all men seek only their own, yet one or other is still found, who calleth this duty to mind, and as far as he can, taketh every opportunity or occasion of serving his Neighbour. Although also there may be some who bear a love to others, and desire to assist them with their counsel and help, and yet are destitute of a power of giving them any thing; for no man can distribute more than he hath. Moreover, Covetousness and Envy so far governeth some, who have plenty enough to bestow upon others, that they will do good to none but themselves; of which sort there are many now to be found in the World, and hence Charity towards our Neighbour is wholly vanished._

_Seeing therefore that the Almighty, of His singular Grace, hath bestowed on me a small Talent, in searching out the Secrets of Nature, it is, without doubt, to the end that I should thereby do good to others; which Talent I would not bury, but have put to use in writing particularly from year to year, for the publick Good, and being affected towards my Neighbour, have made them publick. I have also determined, if time shall permit, to publish yet more and better things of this nature. But after that some described Voyages to the =East= and =West-Indies=, and other far distant places, had happened into my hands, I perceived, not without great admiration what immense daggers occurr on the Seas, not only from Robbers and Pyrates, but also the adversitys of violent Winds, (to pass by many other Calamities in silence) by which the Ship, together with all in it that draw breath, are overwhelmed, and perish: And when I further contemplate those things with an intent mind, nothing seems to me more grievous and intolerable than Hunger and Thirst, or the want of Meat and Drink, which sometimes happeneth to Ships by adverse Fortune: For when they are overcome by the hand of an Enemy, they are wont indeed to suffer the loss of their Goods, but the Lives of the men are for the most part saved; which loss of Goods they may again easily repair by Merchandizing; and although they should be adjudged to death, yet their pain would quickly have an end. But if through an ill fate of necessity one be destitute of Bread and Water, and be forced to tear another in pieces to eat, that is of all the highest misfortune, and death it self were more desirable, than to sustain extremities and miseries of this sort. And although the want of Food doth not so frequently happen, yet the want of Water often falls out, whence Seamen are grievously tormented with Thirst, to whom, as in a most urgent Calamity, Mercy and Christian Compassion ought to be administred; but, Who can carry them succour afar off, and in a tempestuous Sea? And seeing that the Prosperity of =Maritime= Countries (where for the most part there is no Wine, no Fruits, no Mines, as in the upper =Germany=, and other places) consisteth only in Navigation, it were very well worth the while that this should be promoted to the utmost. I have therefore diligently considered the matter with my self, and have found that a Remedy may be applied to this Evil, =viz.= the want of Meat and Drink, by providing in time an =Apparatus=, or certain matter to be carried in Ships, which is of far greater efficacy in mitigating =Hunger= and =Thirst=, than common Bread and Water; yea, is able to prevent and expel that Disease which is so familiar to Seamen, to wit, the =Scurvy=, which is often a great hindrance to Sailing: So that this matter may be carried together with the usual Provisions, as a Preservative, and in case of necessity, as if the Ship be overmuch harass’d with Storms, or be hindred by other infelicities, or detained longer in the Voyage than expected, it may be taken and used. It were indeed to be wished, that these materials might never be wanted in any Ships, but as the old Proverb hath it, =A superfluous Caution never doth hurt=; therefore it is alwaies better to have a thing in readiness, which we do not use, than to want it when its use is necessary. But what those materials are, of which I speak, and how they are to be used when need is, I shall communicate to my Neighbour, for the publick Good, not at all doubting, but that this invention will prove highly profitable to many who use the Seas._

_The Reader now understands what hath moved me to write this Treatise, =viz.= the love of my Neighbour, and that I have not composed it only for the sake of some few, but that I have emitted it to the publick, to the end, that those highly profitable Inventions might afford help and comfort to all Mankind, and especially to all that use the Seas, and such who are infirm in their health: Nor do I doubt but that this my sincerity of mind will be a great preservative, comfort, and relief to those who pass the Seas, when they are in danger, by the benefit of which, they may escape various Chances and many Misfortunes, or beware of them for the future: For by this means which I shall here produce against Hunger and Thirst, or other Diseases which are wont to afflict Sailors, it will be found, that what I ascribe to them may be fully deduced to the desired effect. And therefore many Thousands of men may thence receive Fruit and Profit, as long as the World shall endure; so that all who travel the Ocean, and are afflicted with any Disease, ought to rejoice, and give Thanks to God._

_Now, if any one should yet doubt of the success of this matter, (which nevertheless is shewed from so clear and irrefragable Fundamentals) I leave him to his freedom, whether he will put the matter into examination, and certifie himself of the Truth, before he give credit to it: Which also may be proved in a small quantity, and not only on the Seas in Voyages, but on the Land also in the House, among both the Sound and the Sick. Therefore let no man vilifie what he doth not understand, but let him commit the thing to trial, and see its reason and quality, before he contemneth it, or pass an immature Judgment, lest his curiosity or imaginary Wisdom from a vain instinct, deceive him, or confound him with shame, when the proof shall shew it to be better than he could perswade himself._

_But that in some places I have used obscure words, and have not proposed all things so clearly, as that every man will be able to understand them, let no man wonder at this for I have certain reasons for so doing; for no man will have any prejudice or injury thereby, seeing that nevertheless there are such points of this sort elucidated, which will remain after me safe and sound: Therefore whatsoever the Reader shall here find written, let him esteem it worthy to be received and embraced, as the Gift of God; the which, if I find to be gratefully accepted, more (God willing) shall follow. Also to all those who shall have need, I offer the Medicaments aforesaid, profitable against Hunger and Thirst, and all Sea-faring Diseases, a good quantity of which I will cause to be prepared, that every man may use them that will, and thence satisfie his desire._

_Wherefore it is the interest of any to whom I have committed the Preparation of this Medicine, to betake himself to it, and when need shall be, he will not be unwilling to use it. I have not sought my self in these things, being content to serve my Neighbour out of Christian Charity. And although this my good Will shall not be accepted by foolish and ungrateful men, nevertheless God shall have the praise, who hath committed to us a mutual participation of love and good will, which also in his own time will grant the benefit of this to be derived and redound to my Children after me, by some pious Souls, of which I make no doubt, and therefore readily acquiesce in my present condition._

THE
Consolation of Navigators, &c.

Now to come to the Work it self, we will point out the Remedies, whose use is so necessarily required in Navigation, and which is able to preserve us not only from the pressures of Hunger and Thirst, but also from the injury of Diseases; and they are no other than Corn and Water concentrated, or reduced into a more compact and narrow compass, the one for the extinguishing of Hunger, the other of Thirst; and how they are both to be concentrated, and administred in case of necessity, I will exactly describe and teach. And,

I. _Of the Concentration of Corn or Grain._

As for this, it is sufficiently explained in the _First Part of the Prosperity of_ Germany; so that it might be here passed over; nevertheless I will make this short repetition.

Make a Malt of Wheat, Barley, Oats, or any other Grain, as is usual for the brewing of Beer, [_See the full Description_, _Prosp._ Germ. _p._ 1. _cap._ 2.] and extract all the strength with Water, as if Beer were to be made thereof: Afterwards boil this Liquor away gently in broad and shallow Vessels or Coppers, to the consistency of Honey: The Dreggs or Grains serve for Food for Cattel, but the inspissated liquor or juice may be commodiously carried by Sea, and at pleasure may be made into Beer with a mixture of Hops and Water. And because for the most part eight Tuns of Grain afford one Tun of the inspissated Juice, every Tun of Grain maketh a Tun and an half, yea, two Tuns of Beer, for every Tun of Liquor maketh at the least eight, ten, twelve, or more Tuns of Beer, according as you will have it stronger or smaller. Therefore it is easier and cheaper to carry in a ship one Tun of this Juice, than ten or twelve Hogsheads of Beer, which easily corrupts and grows sowre; but on the contrary, this Liquor being kept from the Air, retaineth its goodness; and this is of singular advantage, seeing that good fresh Beer may be made of this juice. To this also belongs another great Commodity, _viz._ that if this Juice be mixed instead of Water, with Wheat flower, and baked, it makes an efficacious Bread, which affordeth far more nourishment to sailers than their common Bread, and containeth in it self so great power, that it can refresh and cheer the Sick: For which reason our Ancestors did not in vain use to temper fine Flower with clarified Honey instead of Water, and make Bread thereof, which they called Cakes of Life, because they were a great support to the Humane Body, and as it were excited the Life it self: But in our daies all things being subservient to _Avarice_, you may see those sweet Cakes, made up with common, impure, and unclarified Honey, which cannot generate much good blood, or juices; but this our Bread will approve it self to be of a greater sweetness, nobility, and efficacy, inasmuch as the elicited juice of Grain, affordeth a far better nourishment than Honey. But if any desire to proceed farther with it, this concentrated Liquor of Corn will yet afford a greater utility, _viz._ if being inspissated or brought to a thick consistency, it be mingled with fine Flower of the best Mault, and Bread made thereof, which after it is baked, is to be cut into pieces, and again put into the Oven, till it be dry and hard, and then put up into Chests or Hogsheads, to preserve it from the Air, and so carried to Sea; for then this Bread, when necessity requires, may be infused in warm Water with a few Hops, and excited to the separation of its fæces, and it will acquire the substance of Beer: But that which doth not pass into the Liquor, nor become Beer, may be heat in a Kettle, and some Butter put to it, which will very much comfort the languishing stomachs of Seamen, as well, or better than the eating of Bread softened in Beer. But in regard that bitter Potions are not agreeable to all Palates, it may also be made into Beer without Hops, by mixing the bread with good water only, and afterwards boiling it for the evaporating the more phlegmatick part, which will have a pleasant taste. But this Bisket also, or twice baked Bread, may be ground small in a Mill, and put up close in Casks, and preserved on shipboard. Afterwards, when need shall require, you may temper it with warm water, and in an open Hogshead (which yet must have a bottom) suffer it to settle, and clear it self; so the flower ascendeth upwards, and the water attracteth the sweet liquor, and hence becometh excellent and wholsom Beer, which if it be drawn out at the bottom of the Hogshead runneth as clear, as if it had been made some Months; for there is now a separation made of the pure part of the Bread, from the impure or gross, and when that which is fine is drawn off, the gross part may also be drawn out of the Vessel, which being boiled with butter, affords a singular pleasantness to the taste; yea, also is of a greater salubrity, and better digestion in the stomach, than Pease, Beans, or French Barley boiled: So that here is nothing lost, Bread or Meal of this sort affording good Beer, and also a wholsom Food to eat. And thus on shipboard one may at any time of the year not only have good fresh Beer, but also thence may be made good Vinegar. And this may suffice to have briefly taught the manner of mitigating Hunger and Thirst by concentrated Corn.

I shall now treat of the Cure of Diseases, to which Seamen are liable, and which often bring death.

Now, if you regard the Nature of Man, you shall generally find, that he useth no measure or mediocrity in eating and drinking, but rather puts down so much till his belly will hold no more. Which Vice one man obtrudeth upon another, under the shew of kindness and good-will, from an old custom and enormous abuse, although in this one offends more than another. Therefore while the Appetite is more liberally indulged, than admitteth of a good digestion, the Liver assumeth a Chyle which is scarce half concocted: Whence also a gross blood is generated; and so in process of time the Viscera are filled and obstructed with crass and viscous humours; hence they cannot perform their office as they ought, but rather many and divers Diseases do arise, according as the heap of crudities encompass the Flesh covering the Joints, obstruct the Veins and Nerves, and deprave all the _mediums_ of nourishment; therefore when the Evil cometh to that pass, and grows prevalent, the whole body is sensible of it, but chiefly in that place where it fixeth its seat: And hence necessarily one part suffereth by the hurt of another, till at length all the powers go to decay, and the whole body languisheth, and cannot help it self, and unless succoured by Art, dyeth.

For these causes Physick was invented, that those Diseases arising from intemperate eating and drinking, might be met in the way, the perverse Enemy or primogenial Vice of the body be removed, the viscous and phlegmatick _Saburra_ of the depraved humours dissolved and opened, and the oppressed Members expurged, that so the body may again recover its former healthful estate; the which is wont to be done by divers means, and in various manners, according as the Physician understandeth the Disease to be, so he also affords his help, _viz._ taking it away by Evacuations upwards or downwards, by Sweat or Urine, or by other means, as the nature of the Disease requireth. But by which way soever the recrements of the malignity be dissipated and expelled, and the inward parts be freed from them, it is well, and the Physician hath performed his Office, also meriteth Thanks and a due Reward. Therefore whosoever well understandeth the nature, rise, and birth of diseases, and also possesseth a good Medicine, or can obtain one, is fitly qualified for a Physician; but he who knoweth not the disease, nor is also furnished with fit and efficacious Medicines, nor knoweth how to obtain them, grievously erreth by trying Experiments so long, till the Evil more and more encreasing, the Sick at length expires; the which is so well known that it needeth no proof; so that many who have contracted diseases from immoderate eating and drinking, are afraid to commit themselves to an unskilful Physician, but chuse rather to cure themselves by abstinence and fasting, which way is indeed safe, although it be tedious and full of delay.

Others again use vulgar and trifling Medicines, and yet recover their health, tho’ late, thinking that this happened by the use of their Medicine, when nevertheless the length of time, and the sparingness of their meat and drink, during their illness, whence the superfluous pravity of humours hath gradually wasted, hath effected this; which also sometimes happens to those who take no Physick; but by how much the greater the pravity of the humours is, by so much the longer it will be before Nature will be able without help to overcome and expel them. The which, if it take 4, 5, or 6 weeks to accomplish, a Physician (by the benefit of good Medicines) might effect it in 2 or 3 days. So great is the difference between a Cure which Nature performeth in a long time, and that which is quickly done by Art.

But here it may be objected, that all diseases take not their beginning so much from an evil and superfluous humidity, as from manifold other causes, one being derived from this, another from another cause. To this I answer, that all those affects of the Body which exist in the skin, and do not proceed from external accidents, as wounds, bruises, falls, _&c._ whence the bruising of the body, and also Death, at length happens, do draw their original from the intemperance of eating and drinking, which administer occasion, and furnish matter to noxious humours, which hence occupy and infect divers Members; for one part affecteth another, till the whole body abounds, and is imbued with a multitude of viscous humours. When the Stomach is over-gorged, and its tone is spoiled, it contracteth cold crudities, and falls into a dangerous estate, How then should it rightly digest the Food? and, What good can it transmit to the Liver? And seeing the Liver receiveth nothing but what is evil and depraved, What can that procreate of good, and diffuse throughout the whole body? Therefore as I have said, one Member must suffer by another, till the errour become common. Whilst a Tree or an Herb in the ground remains temperate, that it be neither too wet nor too dry, its root draweth from the earth virtue, and imparteth it to the trunk, and the trunk to the branches, leaves, flowers, and fruit, and is able to produce fruit conducible to health, for many years. But if the root be ill placed, the Salt being ill disposed, whatsoever the stock there finds, it associates to it self, and also comnmunicateth the same, and no better to the branches: And if it stand too wet, it brings forth an insalubrious Fruit, which by reason of too much moisture, falleth off before it is ripe, in whose stead fungous protuberances arising from putrefaction, spring up, and such Plants do not endure long.

Again, if the Root stand too dry, it cannot thence have juice sufficient to nourish the Tree, and bring forth Fruit, but will by degrees wither away and die. So also it is with Men, and their Diseases; for according as their Bodies are treated, they are healthful and fruitful, or else diseasie. Now seeing that I have proved Diseases from redundancy or humidity, or from driness, it will be easie to provide preventive Remedies against them; or if any errour or delay should happen in this, it may be amended in the curative part, by which the Evil may be abolished. These are required to be of that nature and property, that they attract the superfluous and pernicious humours from all the Viscera and principal Internal Members of the whole Body, into the Ventricle, conciliate a new concoction or digestion, separate the pure from the impure, adjoin the one to the Liver, and eject the other by Seige: And so the body is not only freed from depraved burthensom humours, but also recovereth its strength, and is cured of all Infirmities. Which manner of Curing, at this day, the more the pity, is known but to few; seeing that it is not to be effected with common Herbs, but somewhat better is required, than what the Philosophy of old Women prescribeth: Nevertheless there is a great efficacy in certain Simples; as may be seen in _Hellebore_ or _Helleboraster_, by whose benefit the Ancients prolonged their lives, by the daily use of a certain dose of it. Moreover, Tabaco where it cometh to maturity, effecteth things to be admired, being rightly prepared and administred; yea, even that which (being crude) is taken in Pipes, cooleth and refresheth the body, and also in some measure relieves against Hunger and Thirst; which common experience daily witnesseth. But whence this Virtue happens, Tabaco-takers neither know nor care, but acquiesce, in that they either receive pleasure or profit by it: Therefore, if Tabaco, or any other vulgar Plant can perform so many and so great things, being yet crude, without any preparation, What would not an Extract or concentrated Essence of all the Vegetables do, being rightly made? which nevertheless ought to be of that nature, that it may not only dispel every heap of malignant humours, but also strengthen the inward parts, and preserve from all things which may happen in the generating of a Disease.