67) By parodying and counterfeiting the emulative imitation of the Archeus, it insidiously makes a host for itself in the system of sympathetic correspondences.
If the function of the Archeus is to determine the proper growth and development of objects, then in Beroalde the Cagastrum appears constantly to thwart this objective by discontinuity and rupture.
89) It is in the center of this digestive site that the Archeus, "the servant of nature," (90) mixes the seeds and expels them to form new species and individuals.
It is also a reflection of the implicit tensions between the Cagastrum and the Archeus.
107) In Beroalde's inverted order, the Cagastrum becomes the new Archeus in the sense that reality is perceived as a disruption, complication, and dislocation of classical Renaissance goals.
Whether understood as the Archeus, the Homo Maximus, or the Primordial Man, such a Faustian figure is criticized by Beroalde in order to deflate the claims of power and control made by Paracelsus.
As already noted, Paracelsus sees himself as the Archeus who ensures the growth and development of prime matter to ultima materia.
Throughout Le Moyen de parvenir, Beroalde's parodic strategy has been to invert Paracelsus' alchemical doctrines by a number of reverse transmutations: the movement from ultimate matter to prime matter, from quintessence to mixture, from the invisible of Hermetic alchemy to the visible of social manipulation, and the predominance of the Cagastrum over the Archeus.
On this concept relating Paracelsus to the Neo-platonic tradition, see Pagel, 1960, 139: "Paracelsus saw working in the semina an active force, the Archeus.