Medicina Magica tamen Physica: Magical but Natural Physick

MEDICINA MAGICA TAMEN PHYSICA: Magical, but Natural Phyſick. OR A Methodical Tractate of Diaſtatical Phyſick.

Containing the general Cures of all infirmities: And of the moſt radical, fixed, and malignant Diſeaſes belonging, not only to the Body of Man, but to all other Animal and Domeſtick creatures whatſoever, and that by way of TRANSPLANTATION.

With a Deſcription of a moſt excellent Cordial out of Gold, much to be eſtimated.

Publiſhed by Samuel Boulton, Salop,

Ars non habet inimicum niſi ignorantem.

London, Printed by T. C. for N. Brook, at the Angel in Cornhil, 1656

TO The Right Honourable The Marqueſs of DORCHESTER.

My Lord,

THE Candor of your affections to theſe Aeſculapian Myſteries, by divers of my acquaintance frequently related unto me, together with the promptitude of your Genius to thoſe ſublime and ineſtimable treaſures occulted in Spagirical operations, Hermetically performed, have preſſed on my preſumption to this Dedicatory Epiſtle, without your Honors conſent or licence firſt obtained. Horace had his Maecenas, and Virgil his Auguſtus; and it is the accuſtomed manner of our modern Writers, alwaies to palliate themſelves under the Protection of ſome worthy Patron. I queſtion not but that harmonious temper of your well-diſpoſed nature will accept in good part the raſh attempt of your well-meaning, and yet unknown ſervant. I confeſs it is unworthineſs to ſtamp the impreſſion of your Honours Title upon ſuch an abortive; and could I imagine the child in the future would become the leaſt diſparagement to the dignity of the Godfather, I would even now ſtrangle it in the Cradle. Vouchſafe then (moſt gracious Lord) one ſmile from your ſerene countenance upon this tender Infant, caſt out into the wilde world, ready to be devoured with the dupilicated teeth of Zoilian Sharks. The ſhadow of your Honours wings is the only Solace it can expect, to whoſe tuition I only commit it for protection, humbly imploring your Lordſhips favourable conſtruction of this my incivility, I take leave, and reſt

Your Honours truly devoted though moſt ignoted ſervant SAM. BOLTON.

Pridie nonas Maii 1646.

To the Reader

Courteous Reader,

IT is an Engliſh Proverb, that Good Wine needs no buſh; and the Latines ſay, Veritas non quaerit angulos: And it is my opinion, that Books that are true in their Theorick, and beneficial in their Practick, can want no buyers. The truth in this ſmall Tractate I conceive undeniable, and the benefit ineſtimable. Truly I have locked it up faſt for this ten years ſpace in the moſt ſecret corners of my Cloſet, ever jealous leſt any of the deareſt of my acquaintance ſhould have caſt their eyes upon it, tendring it as an unvaluable Jewel, that was too precious for the worlds acquaintance and publick Surveigh. The reaſon of my Publication now, I aſsure thee, is not for oſtentation ſake, nor the ambitious thought of vain-glory or ſelf-end: But God having lately viſited me with, though a ſhort, yet violent fit of ſickneſſe, conſidering upon my recovery that this was the greateſt talent that I eſtimated amongſt the treaſures of this life, and having written a great part of it in looſe papers in quarto, and ſome of that in Characterical figures, only for occultneſse ſake, and the reſidue I had tranſcribed into ſeveral places of a ſmall Manuſcript in octavo; with other matters (for the cauſe aforeſaid) interpoſed and inſerted; ſo that I am confident, had I then died, it had been either utterly loſt, or by the confuſed and occult writing never been digeſted into any methodical order. This (I confeſſe) was the greateſt and moſt materiall cauſe that induced me to this Publication. I ingeniouſly confeſs it is not all from mine own Minerva, I was beholding for ſome part thereof (which occaſioned the whole) to a worthy Gentleman of Kent, one Mr. M. B. a dear friend of mine, who had ſome looſe papers of an unknown Mr. but by us ſuppoſed to proceed from that late worthy and Reverend Chymiſt Dr. Everard. If a friendly and courteous acceptation hereof be perceived, it may in a ſhort time occaſion an addition of ſome more of the very depth of this Art to enſue this Tractate. In the interim I ſhall bid thee farewel with this advice, Lege frequenter, & relege diligenter; and ſo thoſe things that at firſt ſeem difficult and intricate, will become facile and manifeſt.

London pridie nonas Maij. 1656.

Vale

S. BOULTON.

MEDICINA MAGICA Tamen Phyſica.

BEfore I come to treat of the Practical part of this Art, it is very requiſite ſomething ſhould be ſpoken concerning the Theorical grounds thereof: and that for divers cauſes.

Firſt, it will be an occaſion to clear the Title of this Book, and manifeſtly declare, that as it is really Magica, ſo is it truly [〈 in non-Latin alphabet 〉]: though ſome obſtreperous Ignorants, and other pragmatical Opinioniſts, through the little knowledge in the Principles of true Philoſophy, and leſſe judgement in the grounds of occult Phyſick have, and ſtill (I queſtion not) but will bend all the ſtrength of their wilful miſty knowledge againſt the truth hereof: inconſiderately crying out, Away with it, it is Diabolical: Away with it, it is ſuperſtitious: when as if theſe and the like Ignoramus'es will but with the eye of Modeſty weigh the enſuing concluſions, they cannot in truth deny the original of this Art to be grounded of nothing but true (yet ſublime) natural cauſes, and therefore all the effects and operations thereof to be tyed and depend upon no other but the ſame cauſes; requiring not ſo much of implicite faith from any party, in any of the Cures, as Hippocrates himſelf requires in a Patient, concerning a meer Galeniſt or any other though but an Empirical Profeſſor. And that is, that the Patient ought to have a good conceit, both of the Phyſician and the Medicine, the which will greatly further the Cure, as he ſaith.

This is now an abſolute binding of an implicite faith, and the force of imagination will work wonders, as is wel underſtood of all thoſe that know how rightly to uſe and make application thereof; but of this we ſhall have occaſion to ſpeak more hereafter.

Secondly, as the ſaid Theorical Concluſions will vindicate and cleare the Title of this Book from ſuſpition of Diabolical Magick, ſo in the next place it will open a fair and large gap to many rare and ſingular Experiments, which the true Sons of Art will in time bring to light, having no ſmall taſte but very great encouragement from theſe fundamental Principles: indeed they are Pearls, and therefore ought not to be caſt to ſwine, for truly the world is ſcarce worthy of them, (for next the Divine truth which concernes our ſalvation) there is no truth more ineſtimable, nor no ſecrets more ſublime in all the Treaſury of Nature. A taſte of three of theſe unvaluable Experiments you ſhall finde in the concluſion enſuing, in very ſhort but ſignificant words.

Thirdly, as the aforeſaid Theorical concluſions will not onely clear the Title of this Book, but alſo open a gap to many ſingular ſecrets; ſo in the laſt place it will be the main guide and light of the practical part, by profound conſideration whereof the Practice will appear very eaſie and manifeſt. I deny not but divers Authors have heretofore written of the ſame ſubject, and under the name of Medicina Diaſtatica: as Paracelſus ſomething, but very occultly, and Tenzelius likewiſe, but very obſcurely: So Dr. Floyd, and ſome other late Writers; but all that I have ſeen have ſo wrapped up the quinteſſence of the Art in ſuch Aenigma's and clouds of obſcurity, that little or nothing can be gained from them, rather diſcourſing thereof, and declaring there is ſuch an Art in natura rerum, then teaching any thing. Only I confeſſe the Weapon-ſalve hath been the moſt ſecret in this Art divulged: and that hath been publiſhed by Oſwaldus Croilius in his Baſilica Chymica, under the Title of his Vulneraria: likewiſe the Sympathetick powder made from the body of Vitriol, and alſo the water hath been known to ſome few, the reſidue of this famous Art hath been cloſely concealed from the vulgar: and ſo I conceive it ſtill fit to be, for ne ſutor ultra crepidam, and truly I confeſſe I have not ſo clearly drawn the curtains that all may apparently be diſcerned: But what I have wrote I writ to the Sons of Art, and ingeniouſly confeſſe it is the plaineſt and moſt methodicalleſt diſcourſe of this Art, that hitherto is extant. But to returne ad Propoſitum, our firſt Concluſion ſhall be this Exordium.

CONCLUSION I. That the Soule works without or beyond his proper body ſo called.

NO true Philoſopher will diſſent from this Tenet. The Peripatetticks themſelves, together with Ariſtotle, doe confeſſe that the ſoule executes ſome actions without the body: neither hath there been wanting ſome Divines which have attributed a certain kind of ubiquity to the ſoules affirming to be preſent where it worketh: Certainly that the imagination worketh without and beyond his own being, I take it to be manifeſt, and Experience will convince any one doubting thereof, for it works on the Embryon, otherwiſe how could faſcinations be performed? and what is imagination but the handmaid of the ſoule, by which it works without the body? But to come neerer to our purpoſe, I muſt tell you that the ſoul muſt neceſſarily be whereſoever the vital ſpirit is found, for this ſpirit is the medium or bond by which the ſoule is tyed to the body, or rather is the undivided companion thereof, and here it is never extended further then the ſoule it ſelfe, without which the ſpirit cannot ſubſiſt: then if a mans body work ſomething without it ſelf, ſurely it works as informed by the ſoul: And ſhall it not then work vitally, and produce vital actions? but how ſhall it produce them? without doubt in and by the vertue and power of the forme, which is the ſoule; but except I be deceived, there can nothing work in the power of another, and not be partaker of it; therefore the active beames that produce ſuch effects without the body, muſt needs be partakers of the ſoule by which they work; and I think no man can be ſo ſenſeleſſe to deny actions extrinſecal, or without the body, to man, the moſt noble compound, and yet grant them to plants and ſtones: for from whence proceeds their vertues but from their ſpecifick formes? or how came their vertues to be diſcovered but by their ſignatures? Vide Oſwaldum Crollium in lib. de ſignat. rerum: but that operations depend upon formes, it hath alwayes ſeemed true to the moſt Learned. Some alſo are of opinion that the Seed doth beget the Embrion in the vertue of the Father, which it could not doe, were it not upholden and furniſhed with the preſence of the fathers ſoule: But I hear ſome whiſper this objection; that this opinion can no way be conſonant to truth, becauſe that then if the Father ſhould dye aſſoon as he had begotten a child, his ſoule, being freed from the bonds of the body, goeth to his appointed place; how then can it work in the Embrion? But to him that judiciouſly contemplates this matter, it will appear no great difficulty whether it be ſaid that the ſoul is not utterly & abſolutely free ſo long as any vital ſpirit remaines ſafe and unaltered, for there it ſticks & abides as long, and until its ſubject be quite converted into another thing: And then becauſe it wants organical inſtruments (as in an Appoplexy is very apparent) it cannot performe any ſenſible action; or elſe whether it may be ſaid rather that ſoule is neceſſarily preſent at thoſe operations by a certain preſence, and yet not hindered but that in another place it may performe other works; for being that the ſoule doth by wonderful and ſtrange meanes produce divers things in the body, and is after divers manners in divers places; why ſhall it not when it is free from the body doe the ſame things, or the like? for it wants not its inſtruments of its proper natural heat, which is onely fit to produce an effect. Now out of what hath been ſaid the cauſe is evident, why about the graves of them that die a violent death, there appeare often Spectra's, and many times Apparitions are viſible: for the ſpirit and natural moiſture being not quite diſſolved, the ſoule ſticks and gives ſometimes the exhalations impregnated with this ſpirit, the forme of a man, and ſometimes in Church-yards the like are ſeen: And from the ſame reaſon a corps ſlain bleedeth at the touch or preſence of the Murtherer, for the ſage and vital ſpirits, or both, muſt needs produce theſe effects. Now if the ſoule doe and can (without the body) act; (for the ſoule in its eſſence includes act) and therefore cannot but act, it operates therefore according to the organs informed, or according to the manner of information, ſeeing it communicates a forme to the ſubject: and peradventure it may be eſteemed more agreeable to naked and pure truth to call the ſoule not the forme, but the giver of forme. Hereupon it ſeems that Plato placed in man a threefold diſtinct forme, yet depending upon the common ſoule: It is true, that to theſe inferiour formes the name of ſoule is ſometimes given, but how truly and properly, let them anſwer, who onely accuſtomed to ſpeculation, have learned to ſeparate the vital actions from the ſoule, which only proceed from it; but omitting all theſe difficulties, we will be content to uſe the common names, which will ſerve our occaſions ſufficiently.

Obj. But here ſome may take an occaſion to make this Objection, That if the ſoule be and work without the body, or beſides it, by informing the natural heat, and that proceeds without it, and is inherent in his beams, then thoſe beams muſt needs be living creatures conſiſting of a ſoul & a body, and ſo conſequently men; & this Objection may ſeem of ſome moment to thoſe who are but little perſpicacious or be but Infantulae in natura rerum, as I may ſo term them. But now I anſwer,

Anſw. Firſt, that it is as abſurd, for ought that I have ſaid, to call theſe beames creatures, and ſo by conſequence men, as to call the feet and hands men. Secondly, Every bare information doth not make a man; for it is requiſite that a reaſonable ſoule doe informe an organical body, and that by meanes of the forme it be made fit for organical operations; for if the ſoule informe any compound onely vegetable, or ſome other inferiour thing by another way to us not known, it cannot therefore be called a man; for the ſoul informs according to the merit of the matter, as the Platoniſts hold: or more clearly it informes according to the portion of the vital ſpirits that is preſent; for every portion of this is not fit for operation: And hence it appeareth, that though the ſoule doe for ſome time inform a corps with a certain form (as we ſee in dead carcaſſes, the vegetative faculty doth after death for a time exerciſe his power, which cannot be done without the ſoul) yet that corps cannot be called a man; for being deprived of ſenſe and reaſon, it hath loſt that dignity; but it is moſt certain, that the ſoul being preſent only according to the vegetable power, may work elſewhere: for when it was tyed to the body according to all the wayes of vicallity, it did perform many other operations: Why then when it is altogether free from theſe bonds, or leaſt tyed with them, ſhould it not work things proper to it ſelfe? there is no reaſon known to the contrary: It may therefore according to the will of the Creator enjoy pleaſure, or be tormented with pain, (although it be as yet tyed to the dead corps in the manner aforeſaid, ſeeing that in the vegetative faculty it ſhall ſuffer nothing till it be again united to an organical body: But after what manner the ſoul doth ſuffer, when it is freed from the organical body, we ſhall leave to Divines, for it is moſt proper to leave ſuch Theological diſcourſes to them which it moſt appertains to, deſiring only leave to diſpute natural things naturally. But it is now full time we proceed to our ſecond Concluſion, which we will ſtate as followeth.

CHAP. II. CONCLUS. II. From every body floweth corporal beames, which the Soule makes by its preſence, and diſtributeth to them Energie and power of working; and theſe beames are not only corporeal, but alſo of divers parts.

THe firſt part of this Concluſion will eaſily appear to them that conſider the operations of natural things, and the impediment of thoſe ſaid operations; for what reaſon can there be demonſtrated, why bodies more ſolid then the nature of things doe require, work not ſo freely as bodies leſſe compact? Is it not becauſe the pores of thoſe bodies being ſhut and more cloſely conjuncted, the corporeal beames cannot finde a due egreſſe. And now unleſſe they were corporeal, no affection that is meerly corporeal could hinder them: And nothing but the change of the forme could deſtoy the faculties of things; but we ſee, that though the forme remain, the operations are hindered. Moreover, unleſſe theſe beames were corporeal, their operations would proceed to any diſtance, and not be hindered by any bodies. If you anſwer, it is by an accident by which things work at a diſtance; why then that accident muſt needs be in a ſubject, and muſt needs work by the vertue of that ſubject in which it is: for I take it to be certain, that no accident, barely conſidered in it ſelfe, can have activity; and therefore except ſuch beams be granted, nothing can work at diſtance by any meanes, therefore thoſe accidents muſt be placed in corporeal beams, poſſeſſing all manner of vertues of that body from whence they proceed: But I would not any one ſhould ſuppoſe I am a maintainer of accidents, who could never as yet diſcern any thing in nature but ſubſtance; unleſſe any man will goe about to conſtitute the poſitions and manners of things ſomething really diſtinct from the bodies; but here I ſpeak out of ſuppoſition, granting ſomething that peradventure ſome would gladly ask at my hand. But beſides what hath been ſaid for our beams, we may adde, that adventitious heat doth promote and adjuvate the operation of things; and how could it do this but by ſtirring up more plentiful beams to iſſue forth? for example ſake we may perceive in Amber, how being heated by rubbing, attracts the chaff to it more forcibly, and many other the like things, that will not operate ſo ſtrongly without they be heated, which heat doth more plenteouſly exhale thoſe corporeal beames, and addeth a dexterity to their operations: Moroever, ſolidity and cloſeneſſe would not keep the power of things unhurt, but that it hinders the diſſipation and ſpending of the beames: Again, unleſſe the beames were corporeal, they would pierce and work through the moſt compacted bodies, the contrary whereof experience manifeſtly teſtifies; though in truth ſome compounded bodies ſend out ſo thin & ſubtle beams, that may pierce through the the pores of all bodies. But to what end do we conceive Nature did ordaine pores in bodies, but that they might be the doors by which theſe beams might iſſue in and out: Alſo the ſenſes could never perceive things ſenſible, but that there proceeds beams from the bodies affecting the ſenſes, as appeares in ſmelling, for odour periſheth with age, and that for no other cauſe then that the beams periſh which conveyeth the odour to our noſtrils; ſo from all bodies there iſſues ſubtil thin rayes, carrying with them the ſhapes of things, which is poſſible to be perceptible to the eyes in a dark place by the help of a tranſlucid connex glaſſe: Againe, unleſſe theſe beames were corporeal, let any man tell me how they could affect the ſenſes; but I have rather wondred, how being mingled with ſo great a confuſion in paſſing though the glaſſe, they can ſeverally explicate themſelves. But let us proceed yet to another ſtrong argument, and more agreeing to our purpoſe, to prove what we principally intend, namely, that ſuch beams or rays do in a continued motion iſſue out of the bodies of all wights; which we ſhall eaſily perform, if we conſider the common natures of all wights; for every creature or wight, that it may live any ſpace, muſt neceſſarily be nouriſhed with food, neither can it live long without it, becauſe the continual iſſuing out of the beames would otherwiſe too much alter the body from its natural diſpoſition, and induce more vacuity and emptineſſe then nature hath appointed for ſuch a body: Now that which in food is dry, reſtoreth the ſolid parts of the body, that which is moiſt, the humours; and why hath Nature need of this reſtauration? becauſe every day, nay every moment, theſe corproeal beames doe plenteouſly iſſue out from the body, yea and from every part thereof; for if this were not ſo, then living creatures would grow to an enormous and monſtrous greatneſſe: And this is alſo the cauſe why creatures decay and fall to deſtruction, and are not ſo long lived as ſtones or trees, or ſome other of the more compacter and more ſolid ſort of bodies; for the vital ſpirits, and natural heat being in creatures free and more at liberty, operate more powerfully, and produce more plenteous exhalations; whence it comes to paſſe that they are propagated to the greateſt diſtance, the ſoule all the while connecting together, leſt they ſhould be utterly diſſipated; for otherwiſe they coul by no means hold the ſpecifick vertue of the body, neither could they work, except the ſoule informed them; for in it lies the natural heat, as hereafter ſhall be ſhewed, which produceth a ſufficient diſpoſition to receive information from the ſoule. But here ſome may ſay, we have ſpoken all this while much, and many things concerning the ſoule, but have not declared what it is, or ſo much as given a bare definition thereof; therefore for their ſatisfaction, and to illuminate the enſuing Diſcourſe, we will in the next Chapter ſpeak ſomething thereof before we proceed any further.

CHAP. III. CONCLUS. III. Firſt what the Soul of man is: Next what the ſoules of beaſts and other living creatures are. Laſtly of the powers and properties which the Soul of man hath common with the ſouls of beaſts and plants, which is onely proper and peculiar to our Diſcourſe, and this enſuing Art.

ANd firſt we will declare the opinions of Galen, Plato, Ariſtotle, with ſome other of the moſt Learned Philoſophers of the Ancients; who ſpeaking of Man, have often called him a Great Miracle; and ſo indeed truly contemplated, he will appear; eſpecially in the particular contemplation of the Soule, which is truly Man: But to return to our purpoſe; Galen, a great adorer and profound ſearcher of Nature, durſt not peremptorily determine what the reaſonable ſoule was; yet for that which is commonly called the vegetative or nouriſhing, and the ſenſitive or ſenſual ſoule, he boldly affirmd it to be no other thing then either the natural and vital ſpirits, or the temperament: But as for the reaſonable ſoule, he leaveth it in doubt whether it be of a corporeal nature, or ſome other which is not corporeal, and which ſubſiſteth by it ſelfe, being ſeparated from the body; neither doth he conclude any thing otherwiſe, but that it is either a ſhining ſubſtance and an Aethereal body, that is to ſay, of a more pure and celeſtial nature then any of the Elements; or elſe that it is of a nature that is not corporeal, but yet hath this body (by which he meaneth the animal ſpirit) to be as a chariot to carry it. Thus much for Galens opinion.

Next for Plato, who thus defines it; or rather indeed Alcinous ex ipſius Platonis ſententia, [〈 in non-Latin alphabet 〉], &c. quae omnia hoc ſonant: Nam cum ſingula anima diſcernamus, merito omnium rerum principium hanc appellavit, ut quicquid unquam occurreret ex cognatione quadam recognoſcentes rebus conſonam illius eſsentiam adhiberemus, Ergo dico eſsequandam intelligibilem ſubſt untiam & indiviſilem, &c. Voluit igitur animam eſſe eſsentiam quandam quae ſe moveret. Thus much for Plato.

Next, Ariſtotle he comes, and he calls the ſoul by a new Greek name [〈 in non-Latin alphabet 〉], id eſt, actus, which is as much as to ſay, a perpetual motion, and ſaith that it proceedeth from a fifth nature and beginning, which he calleth Heaven; yet he delivereth not himſelf ſo plainly, that a man might judge his opinion, what he thinketh of the reaſonable ſoul in man, whether it be mortal or immortal; nevertheleſſe hee confeſſeth that there is a great difference betweene that power of the ſoule which we call more ſpecially by the name of ſpirit, and between the other twain, which he calleth the nutritive and ſenſitive powers: for he uſeth this word powers, and affirmeth that theſe two firſt proceed onely from the body, and are bred there; and that the vegetative ſoul and power is more in the ſeed and burthen, then the ſenſitive. But as for the third, he ſaith plainly, that it only commeth from without elſewhere, and that onely this is divine. And thus for Ariſtotle. For the reſt of the Ancient Philoſophers, in brief, Pythagoras called the Soule Harmoniam. Hippocrates, Spiritum tenuem per corpus omne diſperſum. Poſſidonius, Ideam. Aſclepiades, Quinque ſenſuum exercitium ſibi conſonum. Heraclitus Ponticus, Lucem. Heraclitus Phyſicus, Scintillam ſtellaris eſſentiae. Zenon, Concretum corpori ſpiritum. Democritus, Spiritum inſertum atomis. Critolaus Peripateticus, conſtare eam ex quinta eſſentia dixit. Hypparchus, Ignem. Anaximenes, Aerem. Empedocles, Sanguinem; with whom agrees Critias. Parmenides, Ex terra & igne conflatum quid. Xenophontes, Ex igne, aere, & ſpiritu miſtam ſpeciem. Philolaus accorded with Pythagoras, calling it [〈 in non-Latin alphabet 〉]: of which ſee more in Philoſophiae naturalis Epitom. ex univerſis Phyſicis Ariſtot. decerptum, Simone Broſerio Authore, Lib. 7. de anima. The ſame Broſſerius in the beginning of the ſame ſaid 7th. Book defines the ſoule thus: Anima eſt principium quo vivimus, ſentimus atque movemur. This definition doth appeare to be taken from her proper paſſions of living, perceiving, and moving. But there is another definition more eſſential, taken from the ſubſtance of the thing, that is, as Ariſtotle alſo hath it; Animus eſt primus actus perfectioque corporis potentia vitam habentis. Where by the word actum, intelligit ſubſtantiam eſſe: Alſo whereas he ſayes, Corporis potentiae vitam habentis, intelligit omnia corporis munia ita dependere à forma, ut niſi per eam nihil facere poſſit. Thus you ſee the opinions and definitions of the Wiſe and Ancient Philoſophers, who by the light of nature only, aſcribed great faculties and power to the ſoule, thinking highly thereof, though plainly they could not conclude any certainty, nor truly ſearch into the depth thereof, not any mentioning the immortality thereof: Let us therefore ſee whether we can produce a true and real definition thereof according to our promiſe in the Title of this Concluſion: Then take it thus. The ſoule of man is a ſpiritual, inviſible, and immortal ſubſtance, endued with power to underſtand and will; but the power thereof it not of and from it ſelf; therefore it muſt needs proceed from another cauſe, which is from power, wiſedome, and underſtanding it ſelfe, and that is God. Yea, it tota in toto corpore, & tota in ſingulis partibus: And as the before cited Broſserius hath it; Eſtque anima hominis eadem & vegetativa, ab officio vegetandi, & ſenſitiva ab officio ſentiendi, & rationabilis ab officio rationandi. And thus far for the ſoule of Man. Now let us proceed and clear the other part of this third Concluſion, and ſhew what the Soule of beaſts and other living creatures is: And this point the Philoſophers agree very well amongſt themſelves, and ſay that it is of the ſame matter that their bodies are compounded of. Whether it be derived and taken from the ſame, or whether it be the propriety of the matter; and therefore they underſtand it to be the vital ſpirit only therein that giveth life unto them, which is of a corporal matter and ſubſtance; or elſe they conceive it to be the temperature or temperament of the whole body generally, which is the propriety of the matter; And ſo the ſoule in beaſts ſhall be the life it ſelf, of which the vital ſpirits, or the temperament, are the inſtruments thereof: which ſeemeth to accord with Moſes ſaying, Gen. 9.4. and Lev. 17.14. That the ſoule of the fleſh is in the blood thereof (id eſt) the life. And although we ſee not with the eye how theſe vital ſpirits, or the temperament of all the parts of the body doe give unto it that life which it hath, yet we may judge, and have ſome knowledge thereof by things we ſee in Nature, which have ſome agreement and reſemblance therewith: For we may well conceive how the flame of a Lamp is nouriſhed by the oyl and wick: where we ſee two ſorts of matter different one from another joyned both together. Beſides, we may perceive how that by the means of this conjunction, & of the temperature and agreement that theſe two things have each with other, the flame being once kindled in them, is nouriſhed & preſerved by them. So likewiſe we propound the vital ſpirit in the bodies of living creatures, as a thin flame engendred of the blood, by vertue of the heart, which diſtributeth it ſelf throughout all the parts of the body, giving unto it vital heat, which quickeneth it, and endueth it with that virtue by which it hath motion & ſenſe, and exerciſeth all its actions ſo that every member doth its office: Now we ſee well in this compariſon the matter that is in the Lamp, and the temperature and agreement that is between the parts of it, and how the flame is fed and maintained after it is lighted; we may underſtand alſo from whence this flame is brought to the lamp, & how this matter is lighted, and that neither the matter, nor the agreement and temperature bred this flame of themſelves, but that it is brought from elſewhere. In the ſame manner we may conceive of that which hath been ſpoken of the vital ſpirit, and of the blood whereof it is bred, and of the vertue and power of the heart in the generation of it. But here it may be ſaid, that there is a great difference between the compariſon of a Lamp and his flame, and between that which we have ſpoken of the generation of the vital ſpirit, becauſe this flame, which we call the vital ſpirit, ſpringeth of the ſelf ſame matter by which it is nouriſhed and preſerved, and is kindled there. And therefore it is requiſite that we ſhould further know what is the cauſe of this, as alſo why the life and motion that are therein, are enflamed by this vital ſpirit, and not by any other means whatſoever, whether it be the blood, or the fleſh: And yet this ſpirit is as well of a corporal and bodily matter, as all the reſt of which the body is compounded; ſo that it hath his original of the ſelf-ſame Elements from whence that matter is derived, out of which it ſpringeth. But of ſuch Inquiſitors I may likewiſe demand from whence the Heavens, the Sun, Moon, and Stars, have their motion, light, and properties? It is certain, they can yield me no other true cauſe, but that God hath created them of that nature, and that he hath ſo conſtituted them, and that he alwayes preſerveth them by the divine vertue and power of his providence. And this ſhall ſuffice for the nature & matter of the ſenſitive & ſenſual ſoul, which we attribute to beaſts. Now for the laſt part of this Concluſion, of the powers and properties that the ſoul of man hath common with the ſoule of beaſts and plants, it hath been, in ſhort, but ſignificant words, declared above, where it was ſaid out of Broſſerius, Eadem eſt anima hominis & vegetativa ab officio vegetandi, & ſenſitiva ab officio ſentiendi, &c. So that here it is plaine that it hath the vegetative quality, which is common with Plants ab officio vegetandi: and alſo its ſenſitive power and quality ab officio ſentiendi: And hereupon they that ſay every living creature hath but one ſoul, ſay well; but there are divers powers thereof in certaine creatures, in ſome more, in ſome leſſe; therefore we call that of Plants by a more ſpecial name (Vegetative) becauſe it hath no more but this bare office and vertue of vegetation, from whence proceeds the name. And albeit the ſoule of beaſts hath the ſame vertue alſo, yet we call it not by the ſame name, but only ſenſitive, under which we comprehend alſo the vegetative ſoul that is in Plants, as a power and property thereof: So likewiſe, although the ſoul of man hath both theſe faculties together, yet we call it not either vegetative or ſenſitive, but onely reaſonable, and that, as afore is ſaid, ab officio rationandi; under which we alſo doe comprehend the vegetative ſoule in Plants, and the ſenſitive ſoul of Beaſts, which is ſufficient for clearing this Concluſion: And this vegetative and ſenſitive power and properties will peculiarly ſit and ſerve our occaſions in the enſuing diſcourſe, and the manifeſtation of the whole Art we treat of.

CHAP. IV. CONCLUS. IV. Every compound conſiſting of matter and forme, hath in it its own proper natural heat, which is derived and propagated (not from the Elements, but) from Heaven and the influence thereof.

FRom this Concluſion, it is apparent that nothing can ſubſiſt without ſome manner of heat; for heat is the bond whereby the forme is tyed to the matter, which lying hid in a viſcous Mercurial moiſture brought with it from Heaven, giveth increaſe and ſeeds to every body: It is alſo the inſtrument which the forme doth uſe to produce actions, and it is the immediate cauſe of the aforeſaid beams, ſpoken of in Concluſion the ſecond; which beams it never forſaketh, but accompanieth in their motions perpetually. Now this ſaid heat, if it decreaſe, the body tends to deſtruction, the beams being fewer and weaker; and though the forme be not united to the matter, but by a certaine manner of heat, which is ſo required, as proper to all things, that it yet varies in every ſpecies of things, yet it hath in every ſpecies ſome latitude; ſo that you ſhall ſcarce finde amongſt the individuals that which is altogether one and the ſame thing, becauſe the heat is ſometimes more, and ſometimes leſſe, which may be the cauſe of the variety of operations, not onely of things of the ſame ſpecies, but even in the ſame individual it is often changed, till at laſt by corruption it ends in that which is altogether another latitude; for the matter being not ſufficiently tenacious, holds not this heat faſt enough, but lets it (being volatil) wander abroad, which, according to the impreſſions of Heaven, applyes it ſelfe variouſly to the matter, whence depends the whole variety and change of ſublunary things. But now it is time to come to the body of Man, the proper ſubject of this Diſcourſe, and enſuing Art.

And in the firſt place, it ſhall not be amiſſe to explain our ſelves, what we here mean by heat; to which end, let us conſider, the concordance and mutual relation which the heart of man hath with the Heavens: For as the Primum mobile, or firſt motion of the whole world beginneth by the Heavens, of which all the other motions that are in nature doe depend; ſo the heart is that member in the body of man which firſt receiveth life and motion, and which is the well-ſpring and fountain thereof; whereupon it is ſaid to be Primum vivens & ultimum moriens, and is continually in motion, without any intermiſſion of ceaſing: And therefore ſome Authors are of opinion, that the Pericardium, which is called the little cloſet of the heart, is of ſuch a capacity, that it is ſevered from the ſame on every ſide as much as is requiſite, that its motion might not any wiſe be impeded. And ſome think that there is ſome water within this veſſel, or ſome moiſture like a dew, to the intent it ſhould water the heart, that it ſhould not conſume or dry it ſelf up by its perpetual moving. Now the heart is the root and fountain of natural heat, diſperſing abroad by the Arteries over the whole body, and adminiſtreth the life to every part thereof: For although the inſtrumenes of reſpiration ſerve the voice, yet they were principally created for the hearts ſake, that the natural heat which is in it might be refreſhed, increaſed and fed by them; and for this cauſe the Divine Providence hath made the lungs to be as it were the ſhop of reſpiration, to the end that the aire without be ſent even to the heart, for the reaſons aforeſaid; for the aire that is to be brought to the heart, is firſt prepared in the lungs, to the end it might moderate the heat of the heart and ſpirits, and that it ſhould not enter in either too hot, or too cold, or in too great abundance, whereby it might be damnified, or quite choaked up.

Ariſtotle, and his followers, make heat the cauſe of the hearts pulſifick motion; others will have the ſoul, and others the vegetative faculty; but I encline to Ariſtotles opinion; for the ſoul works by its faculties, and theſe by heat; ſo that heat is the immediate cauſe of this motion, and the ſoules inſtrument, yet not ſuch an inſtrument as worketh nothing, but by the force of the principal Agent; for the heat worketh by its own natural force, though it be directed and regulated by the ſoule; the heat then of the heart rarifying the blood into vapours, which require more room, dilates the heart; but by diſpelling ſome of theſe vapours into the Arteries, and receiving alſo ſome cold aire by the lungs, the heart is contracted, and this is called Syſtole, the other Diaſtole. And as heat is the efficient cauſe, ſo alſo it is the end of this motion; and therefore doth heat move the heart, that it by this motion might impart heat to the body: But I underſtand not heat here for a bare quality, but that which is called calidum innatum; the heart being, as appeares, the fountain of heat, whoſe action is the firſt, and the moſt common of all the actions in the body; for without the action of heat there can be no nutrition, motion, ſenſation, nor underſtanding, as it works by the fantaſie.

And becauſe in this Treatiſe we have, and often ſhall have occaſion to ſpeak of the vital ſpirit, we will now declare what we mean in this Art thereby: And whether after the manner of the Galeniſts and Phyſitians, we mean that which the Schools call by that name, or ſome other thing of another nature: Truly, we ſuppoſe not the common and received opinion of ſpirits, animal, vital, and natural, to be diſconſonant to truth; yet being not ſo material for our purpoſe, we meddle not with them; and therefore here we ſpeak of another manner of ſpirit. Here ſome may object, and ask, what new ſpirit then is this brought into Phyſick, or by what Authority was it introduced? Surely for anſwer, I am not ſo ſupercillious, as to affirm it done by my Authority, I am indifferent, let it not be brought in at all, I onely deſire that I may be ſpared the uſe of that name, whereby to expreſſe natural heat and radical moiſture both together; and my reaſon is, becauſe they are never actually ſeparated: And ſo I call them ſpirits, becauſe of all corporal things, they come neereſt the nature of a ſpirit, both in original and power: And I call it alſo vital, becauſe by mediation of it, life flowes, and is propagated into the body; and therefore here I thought it convenient to declare, that whereſoever in this Treatiſe you finde the name of vital ſpirit, underſtand it there as it is before nominated. Now this aforeſaid ſpirit flouriſheth in the aforementioned beames; and this ſpirit alſo floweth from the body, and this cannot be denied by any wiſe man; for if it flowed not from the body, then the body would laſt for ever; and conſequently the things that have moſt power to fix this ſpirit, have moſt power to prolong the life of man; for it is volatile, and every moment ſome part and portion of it goeth forth; and certainly it is moſt likely, that it goeth out with the parts of the body reſolved into beames; for to what end ſhould it leave the beams going out, and inſinuate it ſelf into bodies indiſpoſed? there can be no reaſon given, nay it ſeemes utterly impoſſible: And that the beames have a diſpoſition to hold it; for that it goeth out with them, it is plain, becauſe the beams, as is aforeſaid, retain the diſpoſition of the body from whence they goe out; and by this reaſon I take it, that dogs, and other creatures of prey, in their hunting, when they have loſt the ſcent of the footing on the ground, peradventure by other creatures, in treading in, or croſſing the ſame footſteps, doe then hold up their noſes in the air, ſearching after theſe beames, to recover the loſt ſcent, theſe beames flowing and reflowing to and from the wight, as Atomes in the Sun; nay, if this ſpirit were not there, the beams could not do as they do, nor work in the power of the ſoule; for of it this ſpirit is an inſtrument: And either therefore the body of men ſhall work at no diſtance at all, or to that diſtance, whatſoever it be, this ſpirit muſt needs reach and proceed, and by vertue of a more potent ſoul, in the very beginning and principium of life, the body of man (as of all wights) is ordained to natural actions, as other natural bodies are, by the ſeminary vertues which are in the forms. This ſpirit then accompanies the beames, diſperſeth their actions which are propagated; and when they grow faint, as rivers from their heads, they are ſupplyed by and from the bodies. And this ſhall be ſufficient for to terminate this Fourth Concluſion.

CHAP. V. CONCLUS. V. That the Excrements of the bodies of living creatures retain a portion of the vital ſpirit; and therefore we cannot deny them life, and this life is of the ſame ſpecies that the life of the creature is of, and propagated from the ſame ſoule.

THis Concluſion will manifeſtly appear, if we conſider that theſe excrements, having lurked long in the body, they imbibe this ſpirit, and ſo conjoyn it to themſelves, intercepting the beames iſſuing from the nobleſt parts of the body, yea, having gotten at the leaſt ſome digeſtion, they are made liker the bodies in which they were concocted, and therefore doe greedily attract the beames with the ſpirits, and the ſpirits do more willingly inſinuate themſelves into them, then into any body not partaker of the ſame. And this may be convinced by common experience; for you may eaſily perceive, that the too much flowing of any excrement, brings and begets grievous Symptomes, weakneſſe, and in the end death it ſelfe, and that not ſo much by expelling the nouriſhment, as by exhauſting the ſpirits; otherwiſe in them that have the Dropſie, how could the too much flowing of water out at the Orifice of the part infected cauſe death, but that the water being impregnated with theſe ſpirits, carries more of them with it then the body can bear in ſo ſhort time? and ſo in all inward abſceſſes, when great ſtore of purulent matter hath filled the breaſt, if by the negligence or ignorance of the Chyrurgeon the matter flow all at once, it is, for the ſame reaſon, followed with death, or dangerous debilities and ſymptomes; for unleſſe the body be every where (according to the proportion requiſite) ſtored with theſe ſpirits, it cannot long ſubſiſt: And this ſpirit, as long as the body conſiſts in his due ſymmetry, is nouriſhed from heaven by the mediation of the ayre, and by the vital ſpirit of the aliment; therefore all things that proceed from the bodies of men men or beaſts, after what manner ſoever, whether naturally, or by force of diſeaſes are impregnated with the ſame vital ſpirit that the body hath; and therefore becauſe they are liker the bodies whence they came, then thoſe things that never were in the body, they quickly imprint the qualities drawn from the body, upon another like body; which ought to occaſion great care, that neither excrements, matter, corruption, or any of thoſe things which came from infected perſons, be left unburied, for the great miſchief that may come by them, either naturally, or by Art, if they ſhould happen to come into the hands of skilful, but indiſpoſed perſons: And hereupon a wiſe man will be cautious of converſing and comming too neer ſick and infected perſons; the rather, if he feel himſelfe diſpoſed to the like diſeaſe; for a body ſo diſpoſed, doth more vehemently attract to himſelfe thoſe beams, and is ſooner changed; and alſo bodies between whom there is a ſimilitude in complexion, and an affinity in nature, doe ſooner ſympathize one with another, as Brothers, Siſters, and Couſins, doe ſooner take diſeaſes one from another, becauſe of their radical likeneſſe inherent in their bodies, by which likeneſſe the infected beames are drawn, and the body more ſpeedily changed: And though the burning of dead carkaſſes, after the ancient accuſtomed manner, be not now in uſe, or permitted; yet great care ought to be had and taken, that all dead carkaſſes be ſpeedily and very deep buried, and that, if conveniently, in moiſt places, and farre remote from the feeding of cattell; for, from ſhallow and ſuperficial graves, ariſeth often unſpeakable miſchiefes: And, I ſuppoſe, this hath been one of the greateſt naturalleſt cauſes why the Plague hath ſo furiouſly raged in London, and many great Cities in times paſt: For I fear, they to whom the care and charge of burial was committed, were then, as they are ſtill, too negligent and careleſſe. Truly the funeral fires of the Ancients (in this regard) was much to be commended; but another cuſtome having now prevailed, it were but little to our purpoſe any further to make mention thereof: onely I conceive it fit to advertiſe Magiſtrates of populous places to be very careful in a matter of ſo great concernment. It is alſo more obſervable, that Witches, and thoſe that deale with diabolical Arts, cannot prejudice any thing at all, without the parts of dead bodies, and the excrements of him whom they deſire to miſchief: Of which, read Wyerus de preſtigiis Daemonum, and Cardamus de ſubtilitate. And as the Magiſtrate ought to take good care of burials; ſo every man, eſpecially if he have enemies, I would adviſe to have a great care of his excrement. But to returne to our Concluſion, which affirmeth theſe excrements to live alſo: which at firſt ſight appears a little harſh, yet to him that well contemplates the matter, it is ſo far from being unreaſonable, that it is impoſſible it ſhould be otherwiſe: Nay, what if it be ſaid that the haire and nailes doe live a certain life propagated from the ſoule? It may be anſwered, that is, becauſe they are as certain parts of the body; but if I ſay, when they are ſeparated from the body, they live with the ſame ſoule they did before, this would be thought more ſtrange: Well, this I will onely ſay of the life of the Excrements, that unleſſe they lived with the ſame life that the wights doe in a certain manner, certainly they would want the vital ſpirit, of which, we have ſpoken of before. Moreover, who can deny that the nailes and haire have life, that hath obſerved in them the augmentative or aſſimulative faculty? at leaſt who can deny it unto them, ſo long as they remain faſtened unto the body, though they want ſenſe, as the bones, and ſome other parts of the organical body doth? Now if they live while they are joyned to the body, though ſenſe be wanting; they ſhall live likewiſe, being ſeparated from the body, as long as they are hairs and nails, keeping the ſame forme they had before, and until they be converted into another ſpecies; witneſſe the accidents, or ſubſtantial moods, which abiding ſtill the ſame, depend upon the ſame fountaine from whence they flowed; and no man can deny, but that the very forme or figure flowed from the ſoule, draweth thence its life, which is propagated by the preſence of the ſoule, by mediation of the vital ſpirit: And a man alſo may thus argue for any excrement. All excrements in the body, by means of ſome manner of digeſtion, have changed the form they had before that digeſtion, and put on another; as may be known by their operations and faculties, which are altogether changed, as for example: The excrements of a dog heal the diſeaſes appertaining to the palat and throat, which fleſh and bones, his natural food and nouriſhment, in their own ſubſtance before their converſion, by what manner of way ſoever you prepare them, cannot doe; nay, though they have been ſtinking and corrupt; which comes neereſt to the nature and condition of excrements: And further, this curative faculty from whence & by which they effect this healing, they obtained no where elſe but from the ſoule of the dog; and therefore being introduced and brought in by that, it it wholly depends of the ſoul, and conſequently cannot be void of vitality or livelineſſe, which ſeems obſcure and unperceptible to ſuch as are ignorant in the Centers of things; which will be more expedient to a Philoſopher to ſearch after, then to ſuffer himſelfe to be tranſported with the ſpirit of contradiction, which is nothing profitable to any ingenious Art. And thus we will paſs our fifth Concluſion.

CHAP. VI. CONCLUS. VI. Between the body and the ſpirits there is a certain concatenation of ſpirits or beams, though they be never ſo far at diſtance: The like is alſo between the blood and other parts of the body, though ſeparated from the body at any diſtance.

IF we conſirm and demonſtrate this Concluſion, the greateſt difficulty in this Art is cleared: For herein lies the very quinteſſence of all our Secrets; the which being eſtabliſhed, there is laid a foundation whereupon all the precepts of this Art are built: And indeed, if what already hath been propounded, abide ſure and unſhaken, the enſuing difficulty will not much trouble us.

But here it may be enquired of us what concatenation here we intend?

For anſwer, when we affirme a concatenation of ſpirits or beames between the body and the excrements thereof, we underſtand thereby a perpetual flux of beames, proceeding after a peculiar manner from the body, and terminated as in a body, after a ſort of kin and like unto it; as alſo very procally flowing from the excrements to the body: That there are ſuch reciprocal Emanations, is eaſily ſhewed; for the flux of beames being granted, and the impregnation of excrements by the vital ſpirit, for the reaſons before mentioned, it muſt neceſſarily follow that both the beames, that is, both of the body and the excrements, are as not differing in nature and quality; ſo terminated upon one another, by the aforeſaid meanes, rather then by any other: yea, if the forme both of the body and excrements depend upon the ſame ſoule, as afore is proved, it will not be abſurd to call the excrements (until they have utterly loſt the forme they have got in the body) either a part of that body, or ſomething ſubordinate to the body; and therefore the vital ſpirit being affected in the excrements, is alſo affected in the body, which cannot be performed without ſuch a concatenation. But here this general note is to be obſerved, namely, that the excrements of any part are peculiarly allyed, and tyed to that part whoſe excrements they are; and that the beames that flow interchangeably from theſe, doe by a peculiar love embrace thoſe that flow from the excrements of the part whoſe it is & via verſa; for out of that part it hath drawn more plenteous ſpirits, and therefore hath greater affinity with it, which may be proved by experience: for if thou put exulcerating materials prepared artificially into the ordure of the prodex, it will be affected with extreme paine: It is not therefore to be doubted, but that the excrements are by reciprocal beams concatenated with the body, eſpecially with thoſe parts out of which they laſt proceeded: And upon this concatenation depends all magnetical Phyſick, which being well conſidered, there will be no great obſcurity in the practical part; it further concluded, that the fartheſt diſtance doth not break this concatenation, which is ſo true, as it is that the vertue of the ſoule extends it ſelfe moſt largely, ſo that it is ſcarce contained in the place; for this concatenation depending upon the ſoul, muſt needs be extended according to the vertue of the ſoul, beſides the other reaſon of this extenſion, where it was ſaid, that there do moſt plentiful ſpirits flow from bodies, becauſe of the great plenty of vital ſpirits which appeare, in regard they need ſo great ſtore of aliment, to the end, that what was ſpent in propagating beams, may, by the conduct of the diſpenſing ſpirit, be renewed in the body, the fountain of them: There is therefore no ſmall ſtore of theſe beames, becauſe being thin, ſubtle, and eaſily diſſipated, they need ſuch ſtore of food to the continual reparation of them. They extend themſelves likewiſe very far, and work diverſly (we not perceiving or knowing of it) and diverſly are we affected in the hurting of them, being full ignorant of the cauſes of our diſeaſes: And therefore in all ſickneſſes, the ſame ſpirit is to be rectified, comforted, and multiplied; and ſo may all diſeaſes be eaſily cured, which we propound eſpecially for Phyſicians to note and conſider. And now there is no man will deny, but that what we have ſaid of the excrements, doth alſo agree to the parts ſeparated from the body, as alſo to the blood; for there is the ſame reaſon in all, unleſſe peradventure in the blood it appeares more evident, becauſe it is called in holy Scripture the ſeat of the ſoule or life, as having greateſt ſtore of vital ſpirits, and hurting moſt eaſily by the much flux of it. Amongſt all other things that confirm this concatenation, that famous ſympathetical unguent, commonly called the Weapon-ſalve, and alſo the Sympathetical water, doth by manifeſt experience clearly prove it; in deſpite of the vain and obſtreperous Divines, that proclame it diabolical and ſuperſtitious, whom both many others, and eſpecially the learned Helmuntius hath put to everlaſting ſilence. Nor did the wrangling Libanius, though he proudly railed after his manner, write any better againſt this, then he did of and for the Philoſophical Stone; how ignorantly and audaciouſly he carried himſelfe in both, to the infinite prejudice of the Hermetical Commonwealth, none know ſo well as they, that have learned the true knowledge of things from the things themſelves; but of this enough.

Now of the parts of the body ſeparated, he that doubteth may read in the ſame Helmuntius a ſtrange ſtory; I will give you his words. A certain man of Bruxels ſaith he) being at Bolognia, did in a fray loſe his noſe; and going to Tayliacoza, a Chyrurgeon living there, to conſult how to have a new noſe; and fearing the cutting a piece out of his own arm, he hired a Porter for a good ſumme of money to have one cut out of his arm; which being done, and the cure performed, the man of Bruxels returned home: About 13. moneths after, he felt his noſe ſuddenly grow cold, and within a few dayes after, it rotted, and fell quite off: And he, with many others, wondring at the ſtrange chance, enquiring of the cauſe, it was found, that juſt at the ſame inſtant that the noſe grew cold, the Porter at Bolognia died; the truth whereof, as Helmont writes, many at Bruxels will teſtifie. Thus far he. The like ſtory I have heard from a Doctor of Phyſick, a friend of mine, who proteſted deeply he was an eye-witneſſe thereof. Is not all our Doctrine here then confirmed clear as the light? was not that infitious noſe as animated at firſt, ſo ſtill informed with the ſoule of the Porter? neither had it any thing from that man whoſe noſe it was now made, but nouriſhment; the power of aſſimilation which it had from its own proper form, it took not from the ſoule of him, but from the ſoule of the Porter, of whom it was yet truly a part, and who dying, the noſe became immediately a dead noſe, and began to tend to corruption. But who doth not ſee here moſt evidently our concatenation? Our Aſſertion therefore is concluded true by undoubted experience; from whence, as from a plenteous Spring, divers faire Rivulets doe flow. Hence aroſe that glorious miracle of Nature, whereby a man may in an inſtant open his mind to his friend, though they be ten thouſand miles diſtant, by meanes of a little blood, ſpirit, and fleſh, a ſecret no wayes to be divulged to the multitude: Hence aroſe that lamp of life, which at any diſtance ſhewes by its light the diſpoſition of the body; and its voluntary going out, the death of the body, whence it was taken: Hence alſo proceeded that ſalt of blood, by its colour ſhewing the ſame thing that the lamp did by its light: And hence alſo aroſe all natural philtres by meanes whereof the affections are moved, and after a certain manner tyed, meerly and truly natural. But of this enough.

CHAP. VII. CONCLUS. VII. This vitality, or livelineſs, laſts until the Excrements, Blood, or ſeparated parts be changed into another thing of a divers ſpecies.

ALl things which have their original from the Elements, after they are come to their perfection, do ſtraitway goe back again to the principles from whence they took their beginning; for it is eſtabliſhed by the Providence, that what is begun by motion, ſhall never be partaker of ſtate or reſt: Yet doth not the thing immediately ceaſe to be in that ſpecies wherein it is, until another forme be introduced into the matter, which alſo brings with it new moods, and new operations. I ſpeak not here of ſubordinate forms, which are known to be common to any ſpecies; the change whereof is not alwayes required in natural changes or corruptions: Of the abſence, or preſence of formes, we can no way judge, but by the moods and faculties of the ſubject; we ſay therefore, that vitality doth ſo long laſt in the excrements, blood, and ſeparated parts, as they are not changed into other things of a divers ſpecies; which being clear of it ſelfe, and by that which is aboveſaid, needs no proof: yet this is to be noted, Firſt, that things have more vertue and energy in their ſtate, then in their declination; and the neerer they are to their abſolute change, the leſſe they work. Secondly, that every change of the ſubſtance doth not change the formes in things, where onely the ſuperfluities are taken away, leaving the eſſences (that I may ſo ſay) which lurk in a ſufficient matter, well diſpoſed and digeſted, and are full of the vital ſpirits of things; there the form is not only changed, but alſo more free then it was, and worketh more powerfully.

Moreover, we ſee that ſome corruption is neceſſary to the furtherance of ſome operations; though this kind of corruption, if we will give it the true name, is rather to be called fermentation, for that by it the ſpirits are ſtirred up, and made more able to ſhew their powers: But [eſt modus in rebus ſunt certi denique fines, Quos ultra citraque nequit conſiſtere virtus.] There is a mean in things, and certain bounds, beyond which truth cannot conſiſt; therefore we muſt proceed very warily, while we labour to ſtir up the ſpirits; for while we digeſt them, and labour to make them more ſpiritual, we may utterly put the ſpirit to flight, which I have ſeen often happen in this Art, and in Alchymy. And then men, when they have erred through their own ignorance, they blame and calumniate the Art, making the ſaying true, Ars non habet inimicum niſi ignorantem.

CHAP. VIII. CONCLUS. VIII. One part of the body being affected, or ill-diſpoſed by hurting the Spirits, all the other parts doe ſuffer with it.

I Conceive this is a common and received opinion, by all Phyſitians allowed and confeſſed to be true; and therefore needs little proof: ſo that we ſhall onely ſay thus much of it, That the cauſe of this compaſſion flowes neither from the body, nor from the particular form of the part, nor from the likeneſſe (unleſſe likeneſſe be ſo far forth conſidered which flowes from the ſame or the like proportion of the ſpirit) but from the vital ſpirit, which goeth through the whole body, and is reſident in every part thereof: For a diſeaſe terminatively is not of the body, but of the ſpirit; for there is no diſeaſe of the body, howſoever it comes, which happens not by the weaknes of this ſpirit; neither can any diſtemper of the body laſt long where this ſpirit (by which all evils of the body are amended) flouriſheth & is ſtrong. This ſpirit is that nature whereof Phyſitians ought to be helpers, and upon which ground the Univerſal Medicine is built: And unhappy are thoſe Phyſicians, and unhappily ſpeed, who either neglecting or wronging this ſpirit, deſtroy all things by their violence, while they think to cure diſeaſes, and which by opening a veine exhauſt this ſpirit, and by purging the body from hurtful humours by rank poyſons (which kill this ſpirit) thruſt with thoſe humours the ſoule many times out of the body. And there are they, that by their villany and ignorance, have dimmed the glory of Phyſick, which being given over to vain, contentious and unprofitable diſputes, have erred from the ſimplicity of nature; which though they be honoured of the giddy-headed multitude, becauſe of their rich cloathing, and popular applauſe; yet by the ſons of Art (which by great labour, with prying into the Centers of things, have found that nothing is to be attempted againſt natures will) they are eſteemed no better then as the excrements of Phyſick, and ſo to be caſt into the vault of perpetual infamy; but ſtultorum plena ſunt omnia. But we turning to our purpoſe, ſay, that not only the other parts ſuffer with the parts diſeaſed; but that if any diſeaſe, of what part ſoever, doe laſt long, the whole body will be at length affected; elſe how could death follow upon a particular diſeaſe? The vital ſpirit is but one continuate through the whole body, and propagated through every part of it, that if it be hurt in one part thereof, it is hurt in the whole, as it followes.

CHAP. IX. CONCLUS. IX. If the vital ſpirit be fortified in any one part, it is fortified by that very action in the whole body.

THat which in the foregoing Chapter we ſaid of diſeaſes, we ſay here of Cures; for there is the like reaſon of both; and this Concluſion put for no other purpoſe, then to ſhew caeteris paribus, that there is no odds whether thou apply the medicine to the part affected, or to another, provided by thy medicaments thy intent be to fortifie the vital ſpirit: For if this ſpirit be fortified in any one part, the whole is fortified; becauſe being of a fiery and heavenlye natur, that ſtrengthening is quickly found in the whole latitude thereof; for it is impoſſible that ſo ſubtle, active, ſpiritual, clear, and aethereal a thing, ſhould ſuffer any thing in any part, which it ſhall not very ſpeedily ſuffer in the whole: The experiment whereof we ſee in outward poyſons, which infecting the neereſt ſpirits, ſtraitwayes, unleſſe the ſpirit be fortified, infecteth the whole ſpirit in the body; for it is impoſſible, that by the ſting of a Scorpion in the foot, the ſubſtance of the venome ſhould (as ſome dream) come to the heart; but becauſe one part of the ſpirit being powerfully infected, the infection of the whole muſt needs ſpeedily follow: So by the inflammation of any part, immediately followes a Feaver, though the part inflamed be never ſo far from the heart. And as of Diſeaſes, ſo we may conclude of Remedies: But that remedies applyed to the part affected, doe more good, and more ſpeedily help, it is long of frequent egreſſion of ſpirits in that part, the cauſe whereof look for in the following Concluſion. It is very neceſſary therefore that thou chooſe a part fit for thy purpoſe; for except thou do ſo, thou wilt be deceived & aſhamed; for thou ſhalt not work everywhere alike: And therefore ponder well the following Concluſion.

CHAP. X. CONCLUS. X. Where the Spirit is more bare or naked, there it is ſooneſt affected.

THis Concluſion being moſt neceſſary for Practice, is of it ſelfe manifeſt, and followeth upon the Premiſſes; for doubtleſſe the more intimately any Agent is joyned with the Patient, the operation is more ſpeedy and better; for what can hinder action, but undue approximation? which impediment we here muſt ſtudy to avoid, ſeeking the vital ſpirit in his nakedneſſe, that it may be the ſooner affected by a due and convenient application, and may the more ſpeedily be freed from things hurtful and extraneous, and ſo quickly change and rectifie the whole body ſlipt into diſtemper: For, if where it is moſt naked, it be then freed from extraneous things, becauſe it is not ſo fettered and clogged with evils, then certainly there (if one know the right ſubject) and uſe the right inſtruments, may it be made ſooner to free the whole body from diſtempers: For, being fortified in one place, it will ſtraitway be fortified throughout: For, as a diſeaſe is never truly, but when the whole ſpirit is affected with a ſickly diſpoſition (for till then it is but ſome ſpark in fier[•], in the making or breeding) which diſpoſition, at the beginning, affected but one part, and that affection not hindered, corrupted the whole; ſo muſt we alſo Philoſophize concerning the recovery of health. But here are two things requiſite; Firſt, that thou ceaſe not the application, until the diſeaſe be fully cured: For, if thou leave off before that time, the part that is yet infected (if the infection be ſtrong) will again infect and corrupt the parts thou hadſt made whole, and ſo leave thee to begin the ſame labour. Secondly, that one part anſwer another; for he that will happily cure diſeaſes, muſt begin at the root: And if the root of the diſeaſe be in the head, then cure the vital ſpirit proper to the head; if in the ſtomach, to the ſtomach, &c. For although the vital ſpirit confidered in it ſelf, have no heterogeneal parts, but be everywhere, and whole, like the light, like it ſelf; yet as it is in the body, it is varied according to the parts of the body by certain adjuncts which are very conſiderable: And therefore the rayes or beames proceeding from the head, do in that diſpoſition contain the ſpirit, as the head doth, as by the things already ſaid may be gathered: The naked ſpirit therefore, affected with the diſpoſitions of the head (if the root of this diſeaſe be in the head) is to be taken, and remedies applyed to that. But before we proceed to other things, it will not be amiſſe to confirm the truth of this Concluſion by experience. There's no man doubts but that in the blood the ſpirit is moſt naked; therefore the Phyſicians know that the naked ſpirit in blood is ſooner infected with poyſon then the ſpirit of any other part; for venome being put into a vein, doth ſooner diſſolve and looſen the whole frame of the body, then twice ſo much taken in meat and drink inwardly; yea, although it be taken faſting, and without any vehiculum, which confirmes the truth of our Concluſion. I ſhall ſpeak little more hereof, leſt evil ſhould enſue by thoſe who are wickedly and maliciouſly inclined; only give thee this caution, that God is the revenger of all ſecret and wilfull veneficiators.

CHAP. XI. CONCLUS. XI. In the Excrements, Blood, &c. the Spirit is not ſo deeply drowned, as in the body; and therefore in them it is ſooner affected.

UPon this Concluſion the whole Art is grounded; and this being falſe, all fails; therefore remember well what hath been ſaid: For he that well underſtands this Concluſion, will finde no difficulty in the whole Art; therefore it had need to be confirmed with ſome reaſons; whereof the firſt is this: The ſpirit is not ſo deeply drowned in the excrements, blood, and ſeparated parts, as it is in the body, becauſe in them it ranges abroad, as more at liberty, in that it doth not ſo much intend organical operations; for theſe organical operations doe violently ſnatch the ſpirit inward, that being congregated, it may work more powerfully in ſeceſsu. But all organical operation being far from the excrements, blood, &c. there is no need that the ſpirit ſhould drown it ſelfe ſo far, and ſo inwardly: Moreover the beames comming from the body in excrements, blood out of the veines and parts ſeparated, ſtick about the ſuperficies, ſurface, and outſide, and are not allured and drawn internally, becauſe that, as tending to deſtruction, the ſpirits addreſſe themſelves, and make ſome ſtay in the ſuperficies, where alſo the beams joyn themſelves to their fellow-beams, and there reſt, until at laſt the excrements, blood, &c. becomming clean another thing, are apt, either to receive thoſe beams and the ſpirit that accompanies them, or to retain them when they have received them: Again, the ſpirits are more naked in theſe, eſpecially in the blood, becauſe when it was in the body, it had the ſpirits more naked, and ſcarce tyed to the body, as appeares evidently in blood. But ſome may ask how this reaſon agrees to parts cut off? for what priviledge have they above other parts of the ſame kind? I anſwer: It is to be conſidered that now the door is opened, by which a more free egreſſe is granted to the ſpirits, which now having broken their fetters, begin to wander abroad more at liberty: Again, ſome may object, that if this were true, then by applying things to a wound, we may cure internal diſeaſes? To ſatisfie this, we muſt conſider three things: Firſt, that in every wound there is not only ſolutio continui, but alſo in the part wounded is an exotick and ſtrange quality introduced, by meanes whereof the vital ſpirit is hurt. Secondly, thoſe things that are applyed to the wound, have no power to change the vital ſpirit, labouring of another evil diſpoſition; yea, the Phyſicians expectation is ſatisfied, if one thing doe performe one defired operation, and therefore they are content with the cure of the wound. Thirdly, if a thing good for another diſeaſe, whereof the Patient peradventure is ſick, ſhould be applyed to the wound, it might perhaps hurt this more then it would help that; now reaſon perſwades that we ſhould firſt ſuccour that which more urgeth. From theſe things the anſwer to the objection is manifeſt; for the ſpirit then labouring of a double diſtemper, Art commands firſt to cure that which moſt urgeth; therefore we principally attend the wound, leſt Sideration ſhould follow, or ſomewhat elſe bringing aſſured deſtruction; and for the ſame reaſon we apply not unto it things good for the other diſeaſe; yet I will adde this, that it is manifeſt by experience, that many men by wounds have been freed from great diſeaſes, and ſo that they never relapſed; namely, when the part affected being wounded, the things proper for the diſeaſe could alſo performe the cure of the wound: As if the head labouring of a Chronical diſeaſe, ſhould be wounded, and the wound could be cured by Betony and Sage, there is no doubt but the ſpirit now naked, being cheriſhed and refreſhed with theſe remedies, would perfectly heal both the head and the whole body. Here alſo is to be noted, that they who dig the body with Cauteries, and keep the wound open a long time for the purulent matter to run, are ill adviſed that they do not apply unto the wound remedies proper for that diſeaſe for which they made the iſſues; for this being done, the Patients would without doubt in ſhort time feele great eaſe, if the wound were made upon the part principally affected; eſpecially if all the other things were accordingly done diaſtatically, and the matter that iſſues out were alſo uſed as Art commandeth. By this meanes it is certain, and found by experience, that the Gout in the hands, and feet, and other parts, may moſt happily and eaſily be cured. But returning again to the excrements & blood, &c. we ſay that this art uſeth theſe rather, and with better ſucceſs then the whole body that is hurt; becauſe the vital ſpirit being free and naked, eaſily receiveth and taketh impreſſions, eſpecially from things agreeing with it. Therefore the Inventors of this Art mingled ſuch things, though taken from other bodies with their medicines, (as in the common weapon-ſalve is to be ſeen, where they mingle with the ointment the fleſh, blood, and fat of men, for no other cauſe then that being imbrued with theſe medicines and qualities of medicaments, they may the more eaſily help the hurt ſpirits: [This fleſh, blood, and fat, is comprehended in the word Mummy] for by their likeneſſe they doe eaſily draw the ſpirit; ^[1] and being drawn, doe change it according to the quality acquired: But it is not alwayes neceſſary that the Medicine be mingled with thoſe things that are taken from the body; for we ſee that the ſympathetical water alone, and ſimple without any mixtion, will cure all wounds by the meanes of the blood of the wounds. But eſpecial care muſt be taken, that you make choice of thoſe things which do cure, not by qualities, but by their whole ſubſtances (as they uſe to ſpeak) that is, by the ſignatures of their Celeſtial influences, or elſe ordained to ſuch effects by the ſeminary reaſons of the ſoule; otherwiſe you may eaſily miſſe the mark; for that fimilitude diſpenſed from their influence, becauſe it paſſeth the like ſpirit, doth much advance the effects; and without this, hardly any good is to be expected.

CHAP. XII. CONCLUS. XII. The mixture of the ſpirits cauſeth love and compaſſion; from that compaſſion love takes its original.

THis Concluſion little or nothing availes to the curing of diſeaſes, being rather directed to induce diſeaſes, and procure love: It is alſo the foundation of all implantations; for where commixtion and compaſſion is, if that which is ſound, draw unto it ſelfe that which hurteth another, without queſtion that from which the hurtful thing was drawn, will be helped and cured with the loſſe and prejudice of that thing that ſo attracteth and draweth it. And this Concluſion needs no long proof, neither will I make many words about it, becauſe of the dangers that may probably ariſe from hence; for from this fountain floweth the tranſplantation of diſeaſes from one man to another, and from the dead to the living: It may alſo doe harm, it giving cauſe to too much exorbitant luſt, and the means to fulfill it. Now if this Concluſion were fully and publickly known, (which God forbid) fathers could not be ſafe from their daughters, nor any man from any woman, nor woman from any man, nor brothers from ſiſters, nor ſiſters from brothers; for the world would be turned upſide downe with philtre[•]s; and therefore I will ſay no more in this place; for to them that are curious and diligent ſearchers of nature, that which hath been, and ſhall be ſaid hereafter, is enough. But before we come to handle the precepts of this Art, let us for an Epilogue to theſe Concluſions, and for the better underſtanding of what follows, advance one more Propoſition, and that is this: The vital ſpirit is more powerfully drawn out of the whole body by thoſe things that have the ſignature of the whole body, or have a ſulphur like the ſulphur of mans body: But from a part for a particular operation, thoſe things doe more vehemently draw: And when it is drawne, ſooner communicates the ſpirit to another, which hath the evident ſignature of the part. This I ſay, to the end that by thine own induſtry thou mayſt finde Magnets for every particular operation, by meanes of this general rule. This therefore I think good to tell thee; of all things proceeding from the body, the blood and the ſweat are moſt ſtuffed with vital ſpirits: Of the ſeed, I will ſay nothing, becauſe without great incivility it cannot be had: But of one thing take eſpecial heed, that as ſoon as they proceed from their bodies, they be committed to their proper Magnet; for as the common Loadſtone is fortified, and, at it were, fed with iron, ſo are theſe Magnets, which apprehend and keep the vital ſpirits, until they commit the care of them to another thing; for if you will ſtrive to keep them without their proper and due Magnet, two inconveniences will follow: Firſt, they cannot endure any conſiderable time in their eſtate, becauſe every moment they loſe ſomewhat of the ſpirit. Secondly, without a Magnet they do not work ſo mightily, becauſe for the moſt part the Magnets doe much conduce to tranſplantation and communication, as we know by perfect experience; for in philtres thou wilt doe little or no good without a Magnet, except perhaps ſomewhat may be done by meanes of fermentation of the blood and ſeed, and then either is to other in ſtead of a Magnet: But in other things, though happily thou mayſt finde a vertue; yet thou wilt never finde ſo powerful operations, as if in thy work thou uſe Magnets: Chooſe them then convenient, and apply them the right way, and thou ſhalt performe wonders: But of this ſat ſapienti. And now of more ſublime things, having put an end to our Concluſions.

CHAP. XIII. Of the things neceſſary for a Phyſician before he undertake this part of Magnetick Cures.

THere are many things neceſſary for him that intends to undertake upon him the practice of this Art, and to do good by it. Firſt, he muſt know diſeaſes; for how elſe can he cure them? It is true, the ignorance of the diſeaſe is not here ſo dangerous as in common Phyſick, becauſe we here uſe external Medicines, and alwayes comforting; and there internal, and for the moſt part not void of poyſonous qualities; but though it be not dangerous to the Patient, yet it may be a ſhame to the Phyſitian. He then that is well ſeen in the knowledge of diſeaſes, let him next ſeek the part firſt and principally affected; for if this be unknown, he ſhall never doe any thing to the purpoſe. He muſt alſo have abſolute knowledge of Simples, and know as well the internal as external ſignature of things, whereby th ſimples are ſigned, as well to the parts of the body, as to the diſeaſes; for we uſe none but ſigned things to this Art: But ſignature being double, to wit, External and Internal, we will uſe thoſe Simples that are externally ſigned, as being beſt known to us, except Experience, which is alwayes to be obeyed, be to the contrary. He that knoweth the nature of Simples, cannot be ignorant of the time fit for the ſowing and gathering of them: But this Science cannot be thought ſufficient without Aſtrology; our Phyſician muſt therefore be skilled in the Planetary diſeaſes and Plants, that ſo he may oppoſe thoſe with theſe; yet ſo, that to diſeaſes (whether ſtrong or remiſſe) he be ſure to oppoſe a Plant of a ſuperior degree: In a word, he muſt well underſtand the ſecreteſt natures of men and ſimples. I deny not, but one day this Art may be manifeſted, and very eaſie; but as yet it is in its cradle, and lies lurking in the ſecret deske of ſome men; and therefore he that will attempt it, muſt of neceſſity, from the aforeſaid Concluſion draw ſome particulars; yet I would adviſe all men by the way, that in the interim they would miniſter inwardly ſuch things as are comforting, proper for the diſeaſe, that ſo the cure may be ſafelier, ſooner, and more pleaſantly done; yea, if peradventure ſometime in ſome diſeaſes there muſt more violent things be given (which we muſt ever avoid as much as we can) yet this comfort we have from this Art, that by it nature is ſtrengthened and kept from being overthrown by violent things; which conſider how much it imports. Moreover, I would perſwade, that until ſafer purgations be found in this Art, thou wouldſt be content to uſe theſe following, or the like, as the diſeaſe requireth; for theſe doe not much travail the vital ſpirits, and work without nauſeouſneſſe and gripings: Hitherto I have kept them ſecret.

CHAP. XIV. Of Purgers and Purging.

IN as much as the vital ſpirit being fortified, can by its own power free the body from noxious humours, it may be doubted whether in cures done by this Art, Purgation be to be premiſed: But for the further and ſpeedier diſpatch, we will admit to begin with Purgation; for the oppreſſed ſpirit is relieved, and is made fitter, being helped by our Medicine, to doe the other things; and when it is free, it is more eaſily changed and reduced into its former eſtate; for there are ſome of the Philoſophers, which before they give a Doſis of the great Elixar, firſt think fit that the cure may be more eaſie to free the body by purgation; how much rather then in this Art? Now whether it be beſt to doe it by the common and ordinary wayes, or by Diaſtatick, it may be doubted: Well, firſt it is to be conſidered, that there are very few Simples violently purging, that doe not hurt the vital ſpirit by their great proportion of venenoſity. Secondly; there is not yet found any medicine purging magnetically (except ſome ointments commonly known) which utterly wants all venemous qualities; and therefore I would have them quite forborne, becauſe they may be cauſe of more miſchief, then if they were given inwardly: But unguents or oyls may be commodiouſly uſed, if the diſeaſe lurk in the ſtomach, inteſtines, meſeraicks. I will give an example of one that doth gently looſe the belly: Take Aloes hepatick, lb. Myrrhe ℥ 5. pour halfe a pound of the gall of a Bull upon them, and draw off the oyle in a retort, which thou maiſt uſe per ſe, or in forme of an unguent, anointing the ſtomack, and all about the navel therewith; and afterwards, covering it with a ſpunge, wet in the oyle, or oyntment, and thou ſhalt have a benigne and harmleſſe purgation, that works without all nauſcouſneſſe or gripings. There is much ſpeech of an herb in the Weſt-part of Ireland, called by the Natives Mackenbuy; and from men of credit I have heard it reported, that if any man carry this herb about him, it purgeth him ſtrongly enough, without any gripings: But that it doth not this by way of corroborating the ſpirit, it appeares in that, if one carry it too long about him, it breeds a dangerous flux. There are that aſcribe the ſame power to Petum, or Tobacco, if it be tied to the flank: So the milky juyce of Tythimale, mixt with ſalt, and put into the new excrements of the belly, doth violently looſen, but not without pain; yet theſe things muſt be warily uſed, neither is it ſafe to apply any medicine that purgeth vehemently, to the vital ſpirit nakedly, either by excrement, blood, or any other means.

We will therefore preſcribe ſome things to be taken inwardly, which are benigne, and agreeable to nature, till better may be found out. The firſt ſhall be the Specifical Purger of Paracelſus, which is good almoſt for every diſeaſe, whether the operation be according to Crellius, Hartmannus, or Tenzelius: Alſo you may uſe Mercurius vitae; if for a vomit, precipitate the pouder by common water; if by ſiege onely, then precipitate it by oyle of Tartar, and after precipitation, waſh it well: If afterwards it be ſprinkled with oyle of common ſalt, and ſo left in digeſtion three or four daies, and then once or twice waſhed, it purgeth gently and univerſally, which is an high ſecret in the Dropſie: Moreover, if common ☿ vitae be well ground with common decrepitated ſalt, and again waſhed, and this work be thrice repeated, it leaves much of his violence: Alſo our Specificum purgans of our own invention, is of no ſmall moment; for it drawes the humours ſweetly out of the whole body, and opens obſtructions. Angelus Sala his Chryſtallum lunae, freeth the body benignly from all wateriſh humors, & wonderfully helpeth the Dropſie: Our ☿ coeleſtis of all Minerals moſt benignly purgeth the belly, it is fit for every one; it opens obſtructions, and freeth the head from humours, it ſtrengthens the ſtomack; neither are there any ſymptomes to be feared, as there is in all other ☿ als. The preparation is thus: Take of common ☿ precipitated white, dulcified with often waſhing, and dried as much as you will, of oyle of vitriol as much as will make a paſte of it, and put them in a glaſſe, and ſet it in the Sun for 14. daies; then take it out, and dry it, and ſprinkle it with oyle of Tartar, as before; then take it and dry it again, doing as before the third time; then waſh it to a pleaſant tartneſſe, dry it and keep it for thy uſe: The doſis is from 6. graines to 15. according to the age, diſeaſe, and habitude of the body. It purgeth onely by ſiege; neither is there fear of ſalivation, though neceſſity force thee to uſe it often.

The glaſſe of Antimony, purging only by ſtoole, is a moſt noble remedy in all melancholy diſeaſes and affects of the head; neither is it far from a ſpeciall Purger, and therefore may be ſafely uſed in every diſeaſe that requireth evacuation: It is made of the pouder of vitrum Antinoonii, made by it ſelfe, by irroration of the oile of Vitriol, even almoſt as our ☿ Coeleſtis was made in this manner.

℞ Vitrum Antimonium ℥ 1. of oyle of Vitriol as much, mingle them well in a glaſſe-morter, and dry them by the fire; this doe ſeven times, each time drying them well; at laſt, the pouder being dry, have in a readineſſe a ſpirit of wine made thus: ℞ Maſtick ℥ 1. very good ſpirit of wine lb 1. digeſt them together four dayes; then decant the ſpirit of wine, and macerate the prepared pouder of Antimony in it for three days; then put altogether in an earthen pot; make it hot, and kindle the ſpirit of wine, ever ſtirring it with a ſpatula, till the flame ceaſe, and dry well the pouder that remaines. The doſe is from four graines to ſix. But now I will ſhew thee the beſt preparation of Stybium that ever was; it is an univerſal medicine, curing all diſeaſes; and if any thing can ſtand in ſtead of Aurum potabile, this may, though it be ſomewhat weaker: I have written it in dark words, leſt the unworthy ſhould meet with it: It is made of Hungarian Stybium by the multiplied fire of nature, calcined into moſt white pouder. Take heed of the fume, which will be much; but if by this calcination thou doſt not finde the weight increaſed, thou haſt erred; therefore put it into the fire again, until it increaſe in weight; then is the calcynation done. Take of this pouder ℥ 1. of the ſpirit of the higheſt vegetable lb 1. mix them, and digeſt them twenty dayes, or a moneth; then decant the liquor: The doſe is from ʒII to ʒIII, and ſo to ℥s: A profound ſecret in all diſeaſes. If thou haſt a mind to make uſe of the pouder remaining, then calcine it as before; the calcination is ſoon done, and the pouder will be encreaſed in power and weight; ſo haſt thou a perpetual mineral of health. I have ſaid much to thee, if thou underſtand me; neither dare I ſpeak more clearly; uſe it to the benefit of the poor: If thou underſtand the ſenſe rather then the words, I have ſhewn thee the way to greater matters. Further thou mayſt uſe our mineral Panchymagogon in all Obſtructions, Dropſies, and the like affections: It is made of ☿ vitae, vitrum Antimonii prepared as before, ana ℈II: ☿ coeleſtis ℈III: Let them be well mingled, and then with the ſpirit of common ſalt ſaturate with gold, let there be made a paſte, which dry, and ſprinkle again with the ſpirit of ſalt; doe thus thrice: at laſt infuſe this pouder in the ſpirit of wine, digeſting it three or four dayes; then heat it ſo that the ſpirit may take fire, and ſtir it with a ſpatula till the flame ceaſe; then dry the matter and poure on it ſpirit of wine, and doe as before three times; then dry the pouder, and keep it: The doſe is from ſix graines to ten, as ſeems good. In ſome diſeaſes this may be mixed with the reſina Scammonii, ſo will it neatly purge all the humours of the body: Theſe are taken out of the family of Minerals, then which there can be no better given; out of the vegetative family many things may be taken: The chiefeſt I uſe, follow. I cannot too much commend the Reſina Scammonii, whether it be taken by it ſelfe, or with Tartar vitriolated, or Chryſtalline in a convenient doſe, or whether you adde unto it Antimony purging downwards; but then you muſt uſe leſſe Chryſtal of Tartar; as for example: In an intermitting Tertian Feaver, the body being indifferently diſpoſed to Purgation, give the reſina Scammonii 12. graines; of the glaſſe of Antimony purging downwards 2 or 3 graines; of Chriſtal of Tartar 6 grains, thou ſhalt certainly cure all Feavers: But this medicine muſt be given before the Paroxyſm, that Nature and the Phyſick may work together: If need be, let it be repeated; beſides, thou mayſt varie the doſe according to thine own judgment: This doth likewiſe cure continual burning-feavers, if it be given the firſt and ſecond day while the Patient is yet ſtrong; thou mayſt, if thou wilt, afterwards uſe ſome Diaphoretical, eſpecially of thoſe that procure ſweat, not by colliquation, but confortation, as the aforeſaid preparation of Antimony. Out of what hath been ſaid, thou mayſt learn to make a Panchymagogon, if thou know how to vary the doſis of the ingredient according to the variety of the humours: Thou maiſt alſo uſe the extract of black Hellebore for all melancholick diſeaſes made by white wine, eſpecially in the ſuppreſſion of the Menſtrua's, and all diſeaſes ariſing from thence: And thou maiſt adde to theſe the roſen of Scammony: ſo ſhalt thou both haſten the operation, and take away the nauſeouſneſs which often proceeds from the Hellebore: That which is by Rulandus called the golden ſpirit of life, is good for many diſeaſes: It is made with a ſtrong ſpirit of wine, drawn from the Trochiſques of Alhendale, or the tincture: The doſe of the tincted liquor is from ℥ ſem1. to ℥1: Thou mayſt alſo in all diſeaſes of the Liver or Meſeraicks uſe with good ſucceſs our extract of Rubarb: It is made with the water of Cichory, whereunto is added the oyle rectified from his ſalt, together with the ſalt thereof, all digeſted till they be united: It is given in water diſtilled from the extract, or in Cichory-water, from the quantity of ℈2 to ʒ1: Steep ſome Rubarb in Cinnamon-water, which preſſe forth, and ſtill in a glaſſe limbeck inbalneo, till the flegm be drawn off; the ſubſtance remaining like honey, keep cloſe ſtopped, good for Cramp, Gout, or Melancholy, Park. 159.

Alſo our ſpirit of health helpeth many diſeaſes, eſpecially in diſeaſes of the Spleen, Hypochondriack paſſion, and all melancholy diſeaſes, windineſſe, as well of the ſtomach as inteſtines, and in the diſeaſes of the Mother, which I have uſed with great ſucceſſe; it is thus made: Take of the ſtrongeſt ſpirit of wine lb 1. Sennae Elect. ℥2. Black Hellebore prepared according to Hartman ℥6. Oleum aniſi & faniculi ana a few drops. Bruiſe the Senna and the Hellebore, & macerate them in the ſpirit of wine, putting often upon them the ſaid oyles for 14. daies ſpace; then take them out and preſſe them, and put as much of the new ſpecies as thou didſt at firſt; digeſt them and preſſe them againe and againe; put new as at firſt, doing all things as before: After the laſt expreſſion keep the ſpirit for thy uſe: The doſe is from ℥ſs to ℥1. I have likewiſe uſed Caryoſtinum chymically prepared very happily: The chymical oyl of Anniſeed taken in broth or in wine three or four drops at a time, at the moſt, healeth the ſame diſeaſes: The Extract may alſo be uſed made thus; infuſe the ſeeds bruiſed 24 houres in the ſpirit of wine; let it ſtand as long in balneo, then preſſe it forth, and diſtil it in a glaſſe, the reſidence keep for uſe againſt the Epilepſie, Spaſm, yea Madneſs; Park, cap. de Aniſo. The chymical oyle of Roſemary is commended for many griefes, but one drop or two at once: Alſo an oyle made by inſolation thus; ℞ the flowers, and put them in a ſtrong glaſſe well ſtopped, and digeſt them in hot horſedung 14 dayes; which then take out, and unſtop it, and lay a fine cloth over the mouth, which put in another ſtrong glaſſe, and an oyle will diſtil, which is a moſt ſoveraign balme for benummed joynts, conſumption, tiſick, the whites, peſtilence, jaundice, dim eyes, obſtructions, wind, hypochondriack paſſion, indigeſtion, &c. Park. 77. Lavender alſo is commended for many griefs: Make therefore according to the former directions, either an extract or oyle: It is good for Apoplexy, Epilepſie, Sppor, Convulſions, Palſies, Syncopes, and ſtrengthens the ſtomach, opens the liver and ſpleen, provoketh the menſtrua's, good againſt the Collick; but the oyle muſt be ſparingly uſed, becauſe of its fierce piercing ſpirits.

For Vomits, I uſe the common ones, neceſſity forcing; but I prefer that aqua benedicta Rulandi, deſcribed by Hartman in his Chymica Praxi: It is made of Antimony and Vitriol ana, and twice or thrice as much of Sal Niter into Crocus metallorum, which being exquiſitely ſweetned, is given by infuſion ℈1, or ſomewhat more, as the ſickneſs requires in ℥3 of whitewine. The Vomitorium Conradinum Crollii is not to be deſpiſed. The coagulated Aſari deſcribed by Hartman in the diſeaſes of the ſtomach and meſeraicks, when there is need of vomiting, is very good: The cold Purgers of Angelus Sala, in continual and burning Feavers, is an excellent remedy: ☿ vitae both vomiting and purging in rebellious diſeaſes, is excellent alſo whileſt the party is ſtrong: Alſo the extract of white Hellebore given in a convenient doſe, cures all paines in the head that ariſe from the ſtomach or the lower parts. And ſo much for Purging.

CHAP. XV. Of Phlebotomy.

FIrſt underſtand, that whatſoever Medicine may be uſed in other Phyſick, may alſo be uſed here. And as for Phlebotomy, firſt to them that contemplate the depths of Nature, and behold the inmoſt cauſes of things, it may ſeem too frequent Phlebotomy came into uſe amongſt Phyſicians: Eſpecially if the opinion of them be true, that ſay blood doth not putrifie, which is true both in reaſon and experience: For blood corrupted, ceaſeth to be blood, and degenerateth into unnatural humors, which are to be purged, not by letting of blood, but by ſweat or purgation, as the matter requireth. But perhaps they will ſay they doe it to coole the body; yet it is ſcarcely agreeable to reaſon, that blood ſhould be a cauſe of a feaveriſh or preternatural heat; unleſſe peradventure the ſpirits that have their ſeat in the blood, be ſtirred up by fermentation, which is ſeldome done [〈◊〉] neither laſteth it, except choler be joyned therewith; which being purged away, the motion and heat are preſently quieted and allayed: or it may be, becauſe ſometimes too much blood grieveth the body, and ſo begeteth Feavers: But to that I anſwer, that ſuch are not to be cured by Phlebotomy, becauſe a Phyſician muſt ever follow nature, and never ſtray from her lawes: And Nature hath ſhewed another way, that doth not trouble the body like Phlebotomy, and that is, to want nouriſhment; for whiles the body is not nouriſhed, the blood is conſumed, if it be not repaired by Aliment; therefore take away Aliment for the time, and nature will conſume the blood, without either troubling the humours or the body; and therefore ſage Hippocrates preſcribed ſlender dyers. But if thou ſay the body cannot now be nouriſhed becauſe of the malignant humours that infect the blood, thou ſayeſt nothing; for why doſt not thou throw them out by purgation? It may be thou wilt ſay, there appeares no concoction; yet Hippocrates purgeth the turgid and ſwelling humours. But who ſeeth not how much adoe may be made about the concoction of humours in Feavers? What if I affirm, with P[•]racelſus, that there can be no Feavers at all without fermentation of the humours, which is as it were the very top of concoction: Do I not ſpeak reaſon? For what elſe but fermentation could breed ſuch a heat, and ſtir up ſuch troubles in his body? Choler, if it be an humour, yet it cannot grow hot, but either by external fire, or fermentation. Some prattle that putrefaction can ſtir up heat, but this is a trifle: Let them tell me how putrefaction, which is a certain corruption, can cauſe heat; and whether this effect agreeth to all putrefaction? They dare not ſay ſo, for ſenſe would convince them; for it agreeth onely to moiſt things when they putrifie, and yet not by reaſon of putrefaction; neither is that the adaequate cauſe, but Fermentation cauſeth heat: For look how much it putrefieth, ſo much the heat decreaſeth, as it is plainly ſeen in all moiſt things putrifying; and the reaſon is, becauſe look how much corruption prevaileth, by ſo much fermentation is extinguiſhed: But let us hear theſe mens definition of putrefaction; it is (ſay they) the corruption of proper and natural heat in every moiſt thing by a ſtrange heat, as of the ambient; or according to Galen, it is change of the whole ſubſtance of the body, putrifying to corruption by external heat. The firſt ſuppoſeth that the proper heat of a thing can be diſſipated by an external heat: But then let them tell me how heat, as heat, can work upon heat; what if it doe not firſt diſſipate natural heat, but conſume radical moiſture? For the property of heat is not to work upon heat, but upon moiſture its paſſive quality: Now if it work upon moiſture, it dryeth; but drying hinders putrefaction. Again, if it firſt work upon moiſture, proportionally with the moiſt it conſumeth that which is hot, or heat it ſelf; therefore there is ſo much heat loſt, as the moiſture left requireth: And ſo it ſeemeth that external heat is not the cauſe of putrefaction. Look upon other things that putrifie; doth not heat by drying hinder putrefaction? and doth not natural cold ſometimes advance it? yea, and ſurely it ought to cauſe it, if it conſiſt in the corruption of heat, and that in moiſture; for what can deſtroy beat in a moiſt body, where there is nothing but moiſture left, except but cold? Moreover it ſeemes that putrefaction cannot proceed from the corruption of proper heat. For if this were ſo, then the more the proper heat ſhould decreaſe, the more the putrefaction prevaileth, and ſo would be perfected when the heat were driven clean away: But who ſeeth not the contrary, that putrefaction ceaſeth when heat is clean gone? do not thoſe things that have the leaſt portion of this heat, laſt longeſt without putrefaction? But that we may come to that heat that takes its original from putrefaction (as theſe men would have it) of which is now all the controverſie, let any man tell me how external heat can ſtir up a greater and more intenſe heat? How doe dunghils putrifie (I ſpeak after their manner) in the winter-time, and have more heat then either the proper heat declining, or the ambient can ſtir up? Nay, they putrifie ſooner in the Winter then in the Summer, if they be laid in great heaps: And whence is that great inflammation in Feavers? not from the internal hear, ſaith Galen, but from a ſtrange adventitious heat; but whence it comes, or what it brings into the putrid matter, neither he nor any elſe can tell. But from the definition it is cleare, that putrefaction cannot be the cauſe of heat, becauſe it deſtroyeth heat, and is introduced from an external heat: That which is putrid is onely then the ſubject of the heat, which preſently paſſeth away according to the intention or diſpoſition of the matter: neither laſteth it longer then the cauſe is preſent; and how theſe things agree to Feavers, let them look. Now as to Galens definition, I wonder why he ſo unadviſedly and ridiculouſly made the body putrifying to be the ſubject of putrefaction? whether in the bringing in of all putrefaction is there a putrifying body neceſſarily prerequired? And therefore that which is once ſound, is for ever free from putrefaction. But external heat is by him called the cauſe of putrefaction; and therefore it ſhall be the cauſe of heat in that that putrifieth: But putrefaction it ſelf cannot be called the cauſe of heat; yet I would fain have ſome of them tell me how moiſt things can putrifie without fermentation going before? & where ſhall the putrefaction of humours at length ſtay but in corruption? And therefore that which is truly putrified, is not the ſame that it was before putrefaction finiſhed, but is changed into another thing of an inferiour order, becauſe of the heat that is gone: And ſo choler putrefied is not now choler, but another thing colder then choler; and therefore cannot cauſe a Tertian, which depends of choler, as appeares by the excrements. Beſides, putrefaction is alwaies accompanied with ſtinkings (by which I doe not underſtand that odour which is to us unpleaſant; but that which agreeth not with things in their proper ſtate) but who ever ſaw ſtinking choler avoyded in Feavers, except it were mixed with ſome things that did truly putrifie? whereas the faeces of the belly, though they had an odious ſmell before, yet being putrified, they have a moſt pleaſant odour, as experience teſtifieth; and therefore the putrefaction of humours is not the cauſe of Feavers, but fermentation; which being the heighth of concoction, doth alway (other things requiſite being preſent) invite to purgation. In ſumme, I would fain ask thoſe ſupercilious Maſters one thing, what concoction they expect in a putrid humour? Can Nature bring a thing back from corruption? Can it ever be in better ſtate then now it is, if it be putrified? Is it not natures work to perfect the work begun, unleſs her intention be led aſide, or be hindered? The truth is, theſe men are too ſubtile to ſee the ſimplicity of nature. But now, how if all the ſtrife be about the name? and how if Fermentation be by them called putrefaction? I will not ſtand upon this, if ſo be they confeſſe that concoction in Feavers need not be expected; and that by timely purgation they provide for the life of the Patient, which is often loſt by needleſſe letting of blood: But of Feavers more in another place.

To returne to Phlebotomy, whence we have long digreſſed, againſt which ſome do further urge, that conſidering the whole latitude of nature, they find no medicine that drawes blood; whence they infer, that if blood-letting had been neceſſary, provident nature would have ordained ſomewhat to that purpoſe, who labours rather to keep the chariot of life with the body: Moreover, they ask how any man dares be ſo bold to draw blood from a cacochymick body, ſeeing themſelves grant truly that blood is the bridle of the humours; they will ſay that nature being disburthened, will the ſpeedier riſe up againſt the humours; but fooliſhly: as if one ſhould take away a ſouldiers weapons, and then bid him to ſet upon the Enemy, promiſing him by this meanes the Victory, would you not think him mad? How much leſſe is he, that robbing nature of her Armes, bids her make head againſt the enemy? yea, but many have amended upon letting blood. I deny it not; but that was not the cauſe of the recovery, but natural heat, or the vital ſpirit ſtirred up by motion, ſet upon, and conquered the diſeaſe; which heat by any other motion, might have been better ſtirred up, eſpecially by Purgation at the beginning, when there was ſtrength; by which means there is not only induced a motion exciting the ſpirit, but alſo the cauſe of the diſeaſe being partly taken away, the part is much relieved. Thus you ſee the madneſſe of them that are ſo forward upon every occaſion, time, and age, to let blood; whereupon, how many dangers follow, I appeal to Experience. And this is the true cauſe why Feavers are ſo ſeldome cured.

But is Phlebotomy wholly to be condemned? Is it not in ſome cauſes lawfull for a Phyſitian that follows nature, ſeeing that ſhe in ſome caſes (as by bleeding at the noſe, &c.) expels blood that is troubleſome? Yes, it is at ſometimes, and upon ſome occaſions needful; but the conditions ought to be obſerved, that are fetcht out of the cabinet of nature. Firſt, that it be never done but in a ſanguine body not too much filled with preternatural humours. Secondly, that it be done whileſt the ſtrength is conſtant, under which condition is comprehended the age, ſex, time of the diſeaſe and year, which when they weaken forbid Phlebotomy: Thirdly, that it never be done ſucceſſively, that is, two dayes together, let Avicen ſay what he will; for a double motion is too great, and operates too violently, eſpecially in Feavers, and troubles nature very much. Fourthly, in particular irruptions, either in their making or already made, you may doe it more freely. Fifthly, in diverſion, if the diſeaſe require it. Sixthly, In Feavers, when nature ſhewes the way by bleeding at the noſe, or at other paſſages, provided if ſhe doe not evacuate enough of her own accord. Seventhly, if the natural flux of women be ſtayed, it is permitted (until nature can by fit medicines be brought to her courſe) for the avoyding of diſeaſes; but there muſt great care be taken to open the paſſages; for nature knows better how to governe her ſelfe then we doe. And in theſe caſes, and upon theſe conditions, it is permitted; but except in a caſe where a particular irruption urgeth, as ſometime in a Pleuriſie and a Squinancy, I would alwayes prefer Faſting before Phlebotomy; yet before this, if the indication command, I would free the body from the humours; for ſo nature would naturally be eaſed: I would Phyſicians would follow nature, and leave off one to ſwear himſelfe a ſlave to Galen, another to Avicen, a third to Paracelſus: Theſe men were great, but when they ſtrove to defend their owne Opinions, they often erred. So much, &c.

CHAP. XVI. Of Cauteries.

CAuteries are uſed of many, that either know not, or conſider not why they uſe them: And this manner of evacuation of all now in uſe is leaſt natural, eſpecially when it is uſed by way of preſervation; for it weakeneth the member, it opens a way for the vital ſpirit to goe out; it alters the whole body by waſting the natural heat; ſo that almoſt all that uſe it, are either of ſhort life, or elſe growing fat, and diſabled for the duties of life, and fall ſooner then they ſhould into old age: For whereas nature thought good at firſt to make ſo many Emunctuories for the body of man, theſe men by making more, ſtir her up too much: Hath not God given medicines to purge the nocent humours by natural Emunctuories? and we to make others for our ſelves, is this to follow nature, or to go quite contrary to her? They will ſay they do it to evacuate humors, which elſe would cauſe a diſeaſe: And have not we other meanes in imitation of nature to doe it? But if they be once evacuated, they will come againe, they will indeed, if thou know not how to fortifie nature: They are fooles, that intending to cure a diſeaſe, are conſtrained to make it far worſe: For my part I never ſaw any one by this meanes ſoundly cured; I have ſeen many weakned. But are theſe Fontenellae, as they call them, utterly to be condemned? Surely if the humour be impact in a member not extremely weakened, peradventure I would admit them; likewiſe to intercept a humour comming to a weak part until the part be fortified: Alſo in averſion thou maiſt uſe them for a time, but warily, but it is better altogether to forbeare them. If thou wilt follow the trivial wayes, then doe it not in a weak body, nor in a child, except for a ſhort time, nor in a weak member, nor in a body extremely cacoochymical: But if thou doe uſe them, then handle the purulent matter that comes from them according to the precepts of this Art, and apply to the wound thoſe things that are eſpecially proper to the diſeaſe, and then thou mayſt doe wonders: The ſame is to be underſtood of blood drawn by Phlebotomy, by which thou mayſt doe great matters, as ſhall be ſaid in the Chapter of Blood.

CHAP. XVII. Of Confortative Medicines.

IT is a goodly thing to proceed to a work with conſent of all nature; and to that end we have firſt and briefly ſpoken of the beſt and moſt famous evacuations: now of Cordials the which are inwardly to be taken, it being impoſſible, but that the diſeaſe ſhould be cured if the vital ſpirit be duly fortified as well within as without: we will therefore lay down ſome moſt ſecret and univerſal things: And firſt the true Bezoar is to be admired, which without any preparation yields a ſingular cordial, comforting the heart and principall members; yet experience ſhewes us that it is much better when it is reduced to a Magiſtery; the doſis is from 4. grains to a ℈. The ſame judgement is to be given to the natural white Balſome of Peru, of which Monardus hath diſcourſt at large, whom thom maiſt ſafely follow: The not vulgar preparation of Coral and Pearl we will hereafter ſpeak of, in the interim take ſome compounds. And the firſt ſhall be a Diatherion, commonly called by the Inventors name (Gaſcoynes pouder) which ſecret he ſold to the Biſhop of Worceſter for 300 l. I will give it freely. ℞ the toes of Seacrabs boyled; beat them to pouder, which muſt be done the ☉ and ☽ being in Cancer: Of this pouder take ℥i. of the Magiſtery of Coral and Pearl ana ʒii. of the true Bezoar ʒi. make rolls with the jelly of vipers skins, or if thou wilt, of the fleſh of the whole vipers, which is as good; and being dried, let them be made up again, and dryed with the ſame jelly, the oftner you doe it, the better: The uſe of it is to beat it into pouder, and to give from ℈i. to ℈ii. almoſt in any diſeaſe repeating it often: In poyſon thou maiſt give from ʒi to ʒii. But if thou knoweſt how to calcyne the Crabs clawes, Coral, Pearl, and Bezoar with the fire of nature, it would be an admirable Alexiterium indeed, and far more precious then any gold: The ſecond Cordial ſhall be our precious Diarrhodon. ℞ of pile roſe-leave as much as thou wilt, bruiſe them well in a morter until they be in an even maſs; and to every ounce thereof put of the extract of Cinnamon made by Roſewater, and of the extract of Cloves and. Mace made by the ſame water ana ℥i of the extract of Musk and Amber made together, ſo that the Amber be three times as much as the Musk ℈ii. (This extract is made by meanes of a very ſtrong ſpirit of wine drawne off in a gentle balneo to the conſiſtence of oyle) Of the ſalt of Coral and Pearl ana ℈iiii. of Aqua magnanimitatis ʒſs: of the burning ſpirit of Roſes ʒiſs: let them all be well mingled and inſolated in a glaſſe veſſel, and ſtopped all the reſt of the Summer; about the end of September put them in balneo for a moneth; then ſeparate the faeces, and thou haſt a Kingly Medicine: The doſis is from ℈ſ. to ℈i. It doth miraculouſly ſtrengthen all the bowels, defends the health, ſtrengthens the ſeminal powers, and brings them to a fruitful diſpoſition. But to proceed from the flowers of Caltha loortenſis (marigolds and the darkiſh red clove-gilly-flowers, there is made a ſpecial Cordial, eſpecially if you add the third part of the Extract of Saffron; let them be all drawn by a ſpirit of wine Cariophilate, according to Art. Paracelſus his great Confortative good againſt moſt diſeaſes of the body, is ſo and deſcribed by Crollius, with a long relation of the vertues. The preparation of Queen Eliz. rectified Amber is this, viz. ℞ of the beſt Ambergreeſe ℥i. elected Musk not ſophiſticated ʒi. of the whiteſt Sugar ℥s. pulverize them according to Art, imbibe them with the burning ſpirit of Roſes, and grinde them together till they be in a reaſonable ſoft paſt. Put them in a cloſe veſſel to digeſt in the ſun till it be dry, then imbibe them as before and dry it, the oftner the better and ſtronger will the Medicine be; the doſis the quantity of a great Peaſe in diſtilled water of Satyrion impregnated with his own ſalt; it comforts all the inward parts, it moiſtens the body by encreaſing the radical moiſture; it encreaſeth the power of generation, and cureth them that are barren of either Sex: The ſpirit of Soot is of great force alſo rightly prepared; the manner how is extant in Hartman, where he ſpeakes of Confortatives in his Chymica Iatrica, about the beginning: And though the power of theſe be not ſo great as to deſerve the name of univerſal Medicines, yet experience ſhewes their power to be very great, and that they are alwayes uſed with good ſucceſſe But to enrich this new Art with an unvaluable Treaſure, we will teach the calcination or diſſolution of Herbs, Stones, Minerals, and Mettals, wherein every thing may according to his own nature become an univerſal Medicine, and being exalted, work according to its ſubject; ſo that they ſhall equal the true Aurum Potabile, which appears ſprings from the ſame root. And here Reader know, that our words are not otherwiſe to be interpreted, then out of the Books of genuine Philoſophers; but not like Quercitan, who though otherwiſe a great Schollar, ſpeaking of Theriaca in his Pharmacopaeia dogmaticorum reſtituta, calls the ſpirit of wine the fire of nature, and the ſalt of the Earth, the ſalt and ſulphur of nature; as if nature did uſe the ſpirit of wine to the generation of all things, and plaid the Chymick in the ſalt of the Earth. I doe not deny but the whole Earth, and principally the ſalt, is the receiver of the ſulphure and Mercury of nature, yet hath it no more then is ſufficient for it ſelfe; and as ſoon as it hath it, it immediately giveth it to another: We have nothing to doe then with the ſalt of the Earth, the ſpirit of Wine, or any vulgarly known ſalts and ſpirits whatſoever. It is far another matter, which the blind, that are hindered with many operations, cannot ſee: Now how this calcination worketh miracles, I will tell thee: When here at London I did lahour about the calcination of Coral in a naked fire, in a ſtrong reverberation foure dayes and nights, and could by no meanes get them to be red, I gave it to the Glaſſe-makers to keep it a time in their fire; and when they had tryed it foure dayes in their fire, found it onely a little yellow on the outſide, having in taſte a little ſaltiſh ſweetneſſe: Whiles I was troubled at this, comes to London the moſt learned and ingenious Sir Hen. Mer. and complaining to him of my Coral, he told me that in 8. houres ſpace he had calcined 8 ℥s of Coral into a reddiſh colour, which putting the ſpirit of wine to, yeilded a yellowiſh tincture, whereas mine yeilded no tincture at all; which when I heard, I told him the ſecret was better then Aurum Potabile: And thence forward I gave my ſelfe to natural calcination, trying the ſeveral Families of things and learned to multiply the fire by art; whereas before I had only known (and that not long) the calcination of natural gold; ſo by trying many things, Experience taught one thing after another. If therefore thou know nature, I will ſhew thee her naked, as I have often, to my great content and happineſſe, ſeen her; yet I dare not be ſo irreligious towards her, as to proſtitute her to the view of the ignorant and unworthy, an offence never to be expiated: But to the ſtudious and lovers of truth, I will ſhew a ſpectacle, that ſhall not like Diana transforme men into Harts, but into Angels: Two things onely muſt be ſuppoſed, as foreknown, viz. the Philoſophers fire of nature, and water of life, which though to many unknown, yet to the punctual followers of nature, will demonſtrate themſelves out of the context. Then to underſtand this natural and abbreviated calcination, two inſtruments are neceſſary for us, if we mean to gain time. The firſt is a great pair of bellowes; if thou know the fire, thou canſt not, except thou be very ſtupid, but underſtand the bellows by which thou maieſt extremely increaſe the fire: The ſecond is a collatory veſſel, artificially compoſed of Asbeſtinum, alias called Pili Salamandrae, vel Pili Diaboli, which is eaſie to be procured: But though this be alſo unknown; yet in many things thou mayeſt operate without it; but in that ſecond preparation of the ſalts of Herbs, by which the Species doth manifeſt it ſelfe in a glaſſe after calcination of the Plant, it cannot be wanted, as alſo in the whole preparation and calcination of gold it muſt be uſed, if any good end be deſired. And now we will deſcend to the practice, beginning with Plants; and becauſe they are prepared all after one manner, one Example will be ſufficient. Thus then may be compoſed a truly noble & moſt excellent Cordial of Roſes, viz. Take Roſes gathered in their Balſamick time, either bruiſed or unbruiſed it matters not; put them in the colatory veſſel, the orifice well cloſed as with Hermes ſeale; then hang them three months in a digeſting fire, take heed thou ſpoil not the materials with too much fire: After the third moneth bury it in the belly of a great horſe for ſix moneths ſpace; after digeſt it againe till the groſs and impure ſubſtance be ſeparated from the pure; ſo haſt thou a royal cordial indeed, whoſe vertue yet if thou pleaſe, thou mayſt augment thus: Take a good quantity of Roſes, dry them at our fire, at length increaſe the fire till they be calcined to pure white aſhes; then with water extract the ſalt, evaporate the water, then put the ſalt in a colatory veſſel, whoſe mouth muſt be ſurely ſealed up; let it remain three moneths, as thou didſt the above mentioned Roſes themſelves (then bury it in dung, which muſt be new every fortnight or 3 weeks at the furtheſt) for the ſpace of ſix moneths; then take it out, and put it again to the fire of digeſtion, till the ſpecies begin to appeare; which will aſſuredly follow, if thou know how in the calcination and evaporation to keep both the volatil and fixed ſpirit; without which, nothing can be expected concerning the Idaea; and mix a ſufficient quantity of this with the other clyſſis of Roſes; ſo ſhalt thou have a more excellent Cordial, exceeding good for all hot diſeaſes, and to reſtore the radical moiſture. And thus mayſt thou make the true clyſſis of all Herbs, every Extract working according to the nature and true intention of that herb from which it was taken; yea, their vertues be by the above ſpecified fire of nature and freedome from their Faeces wonderfully multiplyed and enabled; neither can they be purged from their impurities, but by our fire.

Next we will come to middle Minerals and ſtones, which all yield their extracts after one and the ſame manner; let Coral be the example: Then ℞ as much Coral as thou pleaſeſt, ſprinkle it on a calcinatory veſſel to the thickneſſe of a ſtraw, put it to our fire, and ſtir it up with our bellows as much as thou canſt, and ſo multiply the fire till thou ſee the colour changed; but look that the ſurface be equal, the calcination will be the ſooner effected, and ſo ſuddenly beyond expectation; thus doe 3 or 4 times, for ſo it will ſooner let fall his tincture into the wine; which when it hath done, and that it doth give no more, repeat the calcination as above, and with a new ſpirit draw off the tincture, or with the ſame till it be extremely red; then mix all the ſpirit of wine wherewith thou haſt drawn the tincture together, and draw them to the conſiſtence of oyle: And thus mayeſt thou draw the tinctures from ſtones, middle minerals, and ſalts, infinitely increaſing their ſtrengths: And Pearls thus calcined will truly cure an Hectick Feaver. Now we will proceed to Mettals, and propound for Example the true Aurum Potabile, ſo much magnified amongſt the Philoſphers; to effectuate which, we muſt begin alſo with calcination by our fire, as before expreſſed; then briefly thus: ℞ of Mercury made menſtrual by calcination, and ſubtilly prepared by ſublimation, that it may become ſharp & piercing, 12 ℥s. of Solis refined by frequent fulmination, and drawn into thin plates one ℥. upon which in a glaſſe veſſel pour ſome of the Mercury, about the fourth or fifth part; ſet this glaſſe ſhut up cloſe that nothing fall in or out of it when it is ſtirred or inclined in a lukewarm heat in the firſt degree of heat, and let it ſtand for 15. or 20 dayes; during which time, a part of the Sol will be diſſolved into the Mercury, by reaſon of the internal fire and corroding acrimony thereof; then pour off that menſtrual, and keep it, and pour on again another part of the ſame, doing as is ſaid before, and let that ſtand 8 or 10 dayes, and thus doe till the Sol be all diſſolved into the Mercurial water; which after the commixtion and reſolution of the Sol into it, the Mercury (which before) was menſtrual, now is of another temper, and is called lac virgineum, Aqua vitae, &c. and by many more names amongſt the Philoſophers: Now put all this lac virgineum in the glaſſe with the aforeſaid degree of heat, for 8 or 10 dayes, and then will appear a black ſuperficial ſubſtance, partly emergent above, and partly ſubſident: The which (the water, or lac virgineum being firſt poured off) muſt be collected ſo oft as it appeareth, and is to be kept for the next work, which is Coagulation: And this black ſubſtance is called Caput Corvi, ſulphur Auri, ſed crudum & nondum fixum.

Now to proceed to this Coagulation: Put this ſulphur Solis into a vial glaſſe cloſe ſtopped, and ſet in the firſt degree of heat for 8 dayes, till it be almoſt exficcated with the humidity of lac virginis that was left inherent in it; and then open the glaſſe, and pour thereon as much of the lac as is the weight of the Caput Corvi, and mix it well, and let it ſtand one or two dayes, till they both be coagulated in one, and become almoſt dry: And do thus till all the lac be drunk up, which will be about the ſpace of 90 daes more or leſs, as the matter is of activity. Now then the matter being thus coagulated, it muſt goe on with the ſecond degree of heat for one moneths ſpace, and then there will appeare Gauda pavonis, that is, a variety of colours, and at length it will turne to a white colour, called corpus album, ſulphur album, terra Philoſophorum, &c.

Now from this coagulation you muſt proceed to fermentation thus. Take as much of purified and laminated Sol as anſwers to the third part of the aforeſaid coagulatum album, alias corpus album, and of Menſtrual Mercury foure parts of the weight of the Sol; Amalgamize them, and put them in the viol on a lukewarm heat for 15 dayes, till the Sol by the Mercury be reduced into a ſubtile calx; then amalgame in a marble morter all the aforeſaid corpus album with the calx Solis, and menſtrual Mercury, and then put altogether in the viol, and ſet it for a moneth in an heat of the 3d. degree, and let it ſo continue a good ſpace, till it become an hard white heavy maſſe, and from thence to an yellow colour, and from thence to an orange, and after incline to a reddiſh colour; from which maſſe, if by the ſpirit of wine thou extract the tincture according to Art, thou mayeſt perform admirable cures in all deſperate diſeaſes: I will yet ſhew another more brief way to the lovers of Art, which take thus: Put foliated gold into a veſſel well ſealed with Hermes ſeale; put it into our fire till it be calcined to aſhes; then ſublime it into flores, having his caput mortuum, or black terra damnata in the bottome; then let that which is ſublimed be with the ſame degree of fire united to the ſame caput mortuum, that it may be revived by it; ſo that all may be reduced into an oyle which is called Oleum Solis; The doſe hereof is 2, or 3 grains: And out of this Mercury of Sol thou maieſt alſo by the ſpirit of wine extract an high redneſs, which will contain the cure of all diſeaſes curable in nature, which is a true Aurum potabile, and much to be eſtimated: And by the ſame way thou mayeſt make any other mettal potable. I ingeniouſly confeſſe I have ſpoken more plainly of this ſubject then ever any hitherto; and if thou underſtand not what hath been ſaid, then thou art utterly ignorant of nature and her operations; and therefore I adviſe thee to ſtudy and contemplate her better before thou meddle with theſe ſecrets: Oſwaldus Crollius in his Baſilica chymica, under the title of his Cordialia, deſcribes a way, but yet imperfect, as he confeſſeth, of extracting this quinteſſence, or making of an Aurum potabile; which I deny not but may give an Artiſt ſome light in the aforementioned way: And firſt he diſſolves refined Sol in Aqua Regis, and then precipitates the Sol by a wary and ſoft inſtillation of good oyle of Tartar, made by reſolution from a marble in a cold cellar; or for want thereof, he takes the ſalt of Tartar diſſolved in Aqua nubis, by which he makes his precipitation; then he dulcifies the pouder precipitated 4 or 5 times, and dries in Balneo Maria, or in a ſtone very carefully, in reſpect of the danger thereof: Then he takes ſome 20 Menſura's or thereabouts of urine of a ſound man that uſeth to drink wine altogether, or for the moſt part, and puts it into a glaſſe Alembick, and evaporates 19 of theſe meaſures in Balneo: The one meaſure that remaines, he diſtils in ſand; at laſt increaſing the fire ſtrongly, then it ſublimes a little; the ſalt that remains in the bottome, he takes away, and rectifies the ſpirit in Balneo, and ſo proceeds to a tedious diſtillation, and coagulates this ſpirit of urine with the ſpirit of wine, and then uſeth the ſpirit of ſalt, and pours it on the calx ſolis, and goes on to a laborious work, as in his ſaid Book more may at large be ſeen: A true Philoſopher out of theſe things compared and well contemplated, cannot chuſe but find a ready path to ſublime and arcane Secrets: Concerning the Laudanum's, it is not much material here to be ſpoken of; many deſcriptions are extant everywhere. In Tenzelius there is an expreſſe form of Laudenum opiatum, and in Crollius: And in Hartman, of that which is is not opiate. A true Phyſician knowes how to vary the proportion of things to his own intent and the nature of the diſeaſe. And doubtleſſe he that knows how to effectuate the work of calcination by the fire of Nature, may performe excellent matters. And thus far for Cordials and Confortative Medicines.

CHAP. XVIII. Of thoſe Medicines that ought to be choſen in this Art.

NOw we have declared our mindes ſufficiently of thoſe things that are helps unto this Art; we will proceed further, and demonſtrate what Medicines are to be choſen therein, that we may the better underſtand the matter of our Phyſick: And here take dilgent notice, that thoſe things are principally to be choſen that beare the ſignature of the diſeaſe, and of the part principally affected: For the knowledge whereof, I would advertiſe thee to be converſant with Crollius, and diligently to peruſe his Book de ſignaturis internis rerum, vel de ſignaturis plantarum humanamembra ſimilitudine repraeſentantium: In the mean time ſurely, if thou knoweſt the Specificals (though the ſignatures doe not appear) yet there needs no doubting of them, for they have either ſuch an externall ſignature, as we do not perceive lying hid perhaps in their motion, number, &c. or an external one unknown unto thee becauſe thou art ignorant of the Anatomy of them.

If thou therefore know any ſpecificalls, contrary to any diſeaſes, apply them diligently, according to this Art to thoſe diſeaſes whereto they are proper; in the manner as ſhall be taught.

Thoſe that help by any known quality, are not ſo much worth as to be taken into this Art, for the matter of our Medicines, unleſſe it be when they have aſagacity (Mark well what I ſay) for theſe things ought to be precious to thee; for then if any externall quality hurt the body or the ſpirit moſt violently, thou muſt uſe theſe ſagacious plants endued with a contrary quality, which have more ſpirits. And thoſe herbs and plants we call ſagacious, which know how to avoid their enemies and embrace their friends; as for example, the Olive tree is a friend to the Vine, and the oake is an enemie to the Olive; likewiſe the Colewort is the Vines Enemy: of which ſee Levinus Lemnius de occultis naturae miraculis, Lib. 40. Cap. 10. and alſo Bapt. Porta in his Magia naturae, lib. 10. Cap. 90. de Sympathia & Antipathia. Now theſe ſagacious herbs and plants have a ſignature againſt diſeaſes which have ſome property contrary to them; ſo the Salix or Willow is ſigned to a dry Hectick, for it hath the power to grow apace, and though torn or cut from the trunke; if yet it be pricked into the ground, it dyes not, but growes preſently into a tree and gets roots of his own: Likewiſe the Oak dyes not of a long time, and therefore that is to be uſed when and where diuturnitie of time is required: and ſo of all other: now you ſee that ſuch herbs are to be choſen, as have in them the ſignature both of the member and the diſeaſe; but becauſe it is ſomewhat difficult to find one that hath both the ſignatures, thou mayſt take two of a divers ſpecies and ſo it will operate the ſame effects, if thou be cunning in the application. This one alſo more I ſhall advertiſe thee of, as the greateſt ſecret in this Art, namely that the medicines taken from mens bodies, if they be rightly uſed will perform the greateſt matters. Therefore ſearch with the moſt diligence what parts or excrements of the body, conduce to the diſeaſe; for thou muſt have a due compoſition thereof, if thou mean to effect any good therewith: Take Example by the weapon ſalve, by meanes whereof wonders are performed in Chirurgery. If thou canſt imitate the compoſition thereof, and canſt mix together ſuch, or the like ingredients, fitting other affects, thou wilt admire the wonderful operations thereof! And becauſe I would not have thee ignorant thereof, I will give it thee here even in Oſwaldus Crollius, own words in his Baſilica Chymica under the name of his unguentum Sympatheticum ſeu ſtellatum Paracelſ[•] and under the Title of vulneraria.

℞ Adipis verris aprugni, Vrſini, ana lotones oct. i.e. 4 ℥s.

Quo ſeniora animalia, eo melior adeps; tamen non ultra ſeptennium:

Vtrieſque animalis adeps prius in vino rubro per dimidiam horam lento igneibulliat; poſtea effundatur ſuper aquam frigidam & cochleari colligatur pinguedo innatuns; quicquid fundum petit, abjiciatur; poſtea ℞ Lumbricorum ex vino vel aqua lotorum ſextarios duos; nam in affectibus nervorum magnum uſum habent; torrefiant in[•]ollae tecta in fornace piſtoris; cavendum tamen ne adurantur; poſtea terantur in pulverem.

℞ hujus pulveris Cerebri aprugni ſiccati, Citrini, Sandali odoriferi, Mummiae Communis Egyptiorum, Haematitis ana 1 ℥.

Demum accipe uſneae è Cranio hominis violenta morte perempti abraſae, Luna creſcente & in bona domo exiſtente, Veneris ſi fieri poſſit, non Martis aut Saturni, ad pondus avellanarum duarum circiter, hoc eſt 1 ℥. Ex omnibus tritis & invicem mintis cum adipe aprugni & urſi ſecundum artem fiat unguentum in vitro clauſo vel pyxide diligenter adſuos uſus reſervandum: Paretur unguentum ſole in Libra exiſtente, hoc eſt in Autumno.

The uſe of this famous Sympathetical unguent followeth, with the effects and virtues.

By this ſalve are cured all wounds, by whatſoever weapon they are made; either by blowes, thruſts, falls, if the weapon may be but had that made the thruſt, or ſtruck the blow, though the partie wounded be many thouſand miles diſtant, ſo it be a curable wound in nature, and tha[•] none of the three principall members be hurt, nor the nerves nor Arteries, neither being duely applied will ſuffer or permit any noxious ſymptomes to abound, becauſe it is conglutinative, ſuppurative and renovative; then take the uſe of it thus.

Annoynt the weapon with the which the partie was wounded, once a day, if the wound be great, or neceſſity compel; otherwiſe but once in 2 dayes, and lap it up with a clean cloth, and in a warm clean place, but not too hot; keep it ſo lapped, take heed no duſt fall on it or cold winds blowe on it, for it will much offend the party though never ſo far diſtant. And this is ſufficient to ſtop the mouthes of thoſe Calumniators that contemn and deſpiſe this famous diaſtaticall unguent, injuriouſly ſaying it muſt be but a ſmall wound or hurt; and then nature it ſelfe by but only wrapping it from the aire will in a ſhort time effect the cure. But to ſuch I make anſwer, that whatſoever wound is in nature curable by the hands of any expert Chirurgeon, the ſame may be done by this famous ſalve (except before excepted) But better to clear theſe ſcandalous ſpeeches; and to ſtop the mouthes of theſe ignorant, but malicious detractors, Let them in the ſmalleſt wound, make this experiment. viz. after they have artificially dreſſed the knife, ſword, rapier or inſtrument whatſoever, that made the ſaid wound, let them a little after wipe clean away the ſaid anguent, and inſtead thereof applye ſome Corroſive to the weapon, as aqua fortis, Arſeniall powder, ſpirit of Vitrioll, or the like, and then let them tell me how the Patient fares, though never ſo far from them, and let them mark then what pain is procured to the patient thereby, and what ſymptomes follow if ſpeedily carefull remedy be not ſuddenly uſed; & and this I hope is ſufficient to ſtop the defamatory tongues of illiterate inveterate Zoillans who carp at all things that are out of the reach of their ſhallow capacities. But to return to our unguent. Now before you annoynt the weapon & wrap it up, you are to conſider whether the wound was made by the point only; for then you need to annoint no more then the point, or ſo far as it entered into the fleſh, neither need you here to ſtich up the lips of the wound, but only to bind it up with a fair linnen cloth firſt either dipped in the Patients Vrine or in warm wine: and that day that one annoints the ſaid weapon, let him abſtain from Venery. Alſo obſerve that aſſoone as the weapon is annointed, the bleeding will ceaſe of its own accord, bleed it never ſo faſt before. In the fractures and ruptures of the bones you muſt adde ſomewhat of the powder of Comphry the great or of the herb Oſteocolla, or of the roots of black Hellebore. Next if thou having the weapon thus anointed, deſire to know whether the Patient be about to dye or to recover of the ſaid wound, then hold the weapon ſo anointed, over hot coales ſo long till thou canſt but only ſuffer thy hand to touch it, and then ſprinkle the fine powder of red Sanders and the bloodſtone upon it, and if it ſweat or ſhew drops of blood, then the patient is in great danger; otherwiſe not.

Alſo if thou canſt not come to the weapon that hurt the party, then take a Willow-ſtick and open the wound gently and put the ſtick into it till it bleed a little, and after the blood is dried, not either by the ſun or fire, for thoſe exhale the ſpirits, but of its owne accord, then dreſſe this ſtick as the weapon, or put into the box where the unguent is, leaving it there till it be fully cured.

If the wound be deep or great, then every day in the morning you muſt cleanſe and lap it up with a freſh fair linnen cloth, uſing no other extraneous oyle or unguent: But to every new wound you muſt obſerve to uſe a new willow ſtick: To cure the tooth-ach herewith, Take a penknife or other inſtrument and ſcarifie the gums till they bleed, and then dreſſe the knife with the unguent and preſently the pain ſhall be gone. Alſo if a nayle be run into the foot of man or horſe, firſt pull it out, and then anoint it as above, and it ſhall inſtantly heale it without ſuppuration. And thus we may cure all living creatures that have fleſh and bones. For further ſatisfaction to all the oppoſers of this our Hepliotrick or Traumatick unguent I referre them to the learned notes of Hartman, upon Baſilica Chymica Crollij under the title of his vulneraria afore ſaid. But it is now time to return to our purpoſe; onely this digreſſion I thought good to inſert here that the true and diligent enquirers after natures ſecrets may be encouraged to goe on chearfully, till they have attained their deſired ends.

CHAP. XIX. Of the time as well of gathering as the application of theſe medicines in generall.

ANd for this purpoſe we ſhall ſuppoſe the influential elections of the heavens not to be here impertinent; for indeed herbs and plants do not at all times poſſeſſe the ſame virtues; but ſometimes more, ſometimes leſſe. But the moſt profitable, and beſt for our uſe are thoſe having ſignatures; and which are then gathered, when the ſignature is moſt apparent, and the moone in the ſigne that governs the member ſigned, eſpecially the planet that is lord of the plant, being in his eſſential dignities, and beholding the moone favourably And let the moone and the Lord of the plant be both free, the Moone having then dominion of the plant, or Jupiter in the ſixth houſe, and take heed the Moone be not joyned to any ill planets that are retrograde. And here note that thoſe things that have their ſignatures in their roots muſt be gathered in Autumne. But if they have the ſignature of the diſeaſe they muſt be gathered when the planet lord of the diſeaſe is weak, & in a cadent houſe, & the lord of the planet fortified. The medicines taken from men, receive as ſoone as they come from the body, and keep them in veſſells well ſhut till the time you mean to uſe them; but yet if thou canſt fit the Moone and the planet that is lord of the part, if thou intend it for a particular operation, do. But for a general, make Libra fortunately aſcending, and Jupiter in the ſixth houſe if thou canſt, or at leaſt let him have a friendly aſpect to the ſixth; but eſpeciall heed muſt be taken whether they be excrements or blood or ought elſe, that they be not corrupted before thou uſe them; yet miſtake me not as though I ſhould diſlike fermentation, which in this Art is moſt neceſſary, the which ſome call corruption though falſly. But if at any time thou wilt uſe Mumny in this Art, take it if poſſible from a body living, or next to life, or elſe it will not do ſo much good as the warme blood, and how ever annoint the Mumny with the warm blood, and ſet it to dry in the ſhade, but be ſure it doth not corrupt before the drying; to avoid which, cut it in little ſquare pieces like dice, for ſo it will ſooner dry: If thou canſt not have it from a living or warm body, then it muſt be often annoynted with warm blood, or ſteeped in it, and left there for a time and curiouſly dried, & ſo it will be fortifyed with the ſpirits drawne from the blood. And if at any time thouintend to work by fermentation, aſſoone as the blood, excrements or the like are out of the body, put them up in a cloſe veſſel well ſhut, and mix with them ſuch things as are to be mixed, if any addition be required, as in ſome experiments there are, and then ſet them todigeſt in a gentle heat, not paſſing the heat of the body from whence they came; note alſo you muſt not uſe the ſame veſſels always, but ſometimes glaſſes, ſometimes things taken from living creatures. As for example ſake. If thou wouldſt digeſt ones excrements for to ſtay the flux, the ſtreight gut, or gut of the fundament of an hog is the moſt convenient veſſel. If thou wouldſt ſtay vomiting, then the ſtomack of a ſwine is beſt to digeſt in, &c. But where thou intendeſt Implantation, then in all putrefactions to this purpoſe, glaſſe veſſels are the beſt, though I would uſe an eggſhell in ſome caſes; as in digeſting blood by it ſelfe, or mixt with ſweat. Now if thou require the time of application, generally take it thus: All Application of theſe remedies, be it in Implantation, or a ſimple appoſition of things convenient, ought to be done the Moon in a ſigne convenient and fortunate, and Jupiter in the ſixth houſe, as aforeſaid, and the Lord of the Plant or Herb exalted above the Lord of the diſeaſe; yet if all theſe things concur not exactly, neither forſake or procraſtinate the cure; but ſo fit things, that when the reſidue agree, thou mayeſt begin anew; for if there be a due application of things, though the Stars doe not exactly accord, the cure though prolonged, yet the effect wil lnot be altogether fruſtrate; for note this well, that if thou obſerve the time and the progreſſe of the work in the cure, and ſo ſet upon the diſeaſe afreſh, applying new inſtruments of health, thou canſt not but effect thy deſires: for in this lies the wiſedome of a Phyſician. But becauſe we have ſpoken concerning the gathering of theſe plants in their moſt vertuals time (viz.) when the Plannet that is Lord of the Plant is in his eſſential dignities. It is meet briefly to run over the 7 Planets, and demonſtrate ſome particular Herbs that each Planet doth govern, or is Lord over; and what diſeaſes they alſo have dominion over. And firſt for Saturn, he is Lord over Angelica, Box, Bythwind, Bearefoot, Clotbur, Ceterach, Cummin, Dragon, Fumitory, Ferne, Horſtaile, Hemlock, Hellebor, Moſſe, Mandrake, Nightſhade, Poppy, Spinnach, Shepherds purſe, Sage, Tutſan, Wolfbane, Parſnip, and many more the like. The Plants and Trees are Cypreſs, Hemp, Savine, Yew, Willow or Sallow, Polipody, Sene, Rue, Pinetree, Tamarisk. The diſeaſes peculiar to his Government are Quartane Agues, Teeth, Leproſies, all melancholy diſtempers, Conſumptions, Palſies, black Jaundice, Dropſies, Gouts, Apoplexies, Appetitus Caninus, &c

Secondly, Jupiter he is Lord over theſe Herbs, Plants, Trees, and Drugs following; namely, Strawberry, Bettony, Centory, Organy, wild Marjoram, Rhubarb, Borrage, Bugloſs, Selfeheal, Piony, Daſie, Saffron, Clove-gillyflower, Cloves, Mace, Nutmeg, Sugar, Balſome herb, Maſtix, Wheat, and Violets. Cherry-tree, Birch, Mulberry, Oake, Olive, Almond, Aſh tree, Pear-tree, Hazel, Beech, Barberry, Coral, Mulberry Gooſeberry, &c. The diſeaſes that he reignes over, are infirmities of the Liver, inflammation of the Lungs, palpitation of the Heart, Cramps, pain and ach in the Back-bone, diſeaſes in the Arteries, Veines and Ribs, Pluriſies, Squinancies, Windineſſe, Blood putriſied, and all Feavers proceeding from the abundance thereof, &c.

Thirdly, Mars lordeth over all cauſtick, corroſive, and penetrating herbs and plants; ſuch as the Nettle, all Thiſtles, Reſtharrow, Brambles, Pettyſpurge, Onyons, Scammony, Garlick, Muſtardſeed, Pepper, Ginger, Leeks, Red Sanders, Radiſh, Arſeſmart, Tamarinds, Caſtoreum, Aſſarum, Carduus Benedictus, Cantharides: All pricking trees, as Thorn, Cheſnut, and many more, &c. The Diſeaſes Tertian and peſtilential burning Feavers, Plague, Megrims, Ringwormes, burning Bliſters, Phrenſies, yellow Jaundies, bloody Flux, Fiſtula's, all wounds and diſeaſes in the Genitories, the ſtone in the Reins and Bladder, ſmall Pox, all hurts by Iron, Shingles, all cholerick diſeaſes, with many other, &c. as Tetters, Wounds, Carbuncles.

Fourthly, Sol rules the following Plants and Trees: The Lawrel, Pomcitron, the Vine, Marigold, Roſa Solis, Roſemary, Hypericon, Amber, Musk, Cinnamon, Spikenard, Cellandine, Eyebright, Aloes lignum, Balme, and all flowers of good odour inclining to a yellow colour, Enula Campana, Barly, Flos Solis. Of Trees, the Orange, Limmon, Myrrhe, Frankincenſe, the Cedar, Palm, Lawrel, and many other, &c. The Diſeaſes are rotten Feavers, Cramps, infirmities of the Eyes, pimples and heat in the face, diſeaſes of the brain, mouth, ſtinking breaths, Catarrhes and Rheums, Syncopa's, Tympanies, with many other the like, &c.

Fifthly Venus, and ſhe predominates over thoſe herbs that have white flowers, and of a ſweet ſavour; as the Lillies, white and yellow, Satyrion, Maidenhaire, or Capill. Veneris, the white and yellow Daffodil, the Myrtle, Ladies Mantle, Sanicle, Vervin, Thime, Coriander. Trees: The ſweet Apple, the white Roſe, the Fig, the Sycamore, Turpentine, Walnut, Almonds, Apricocks, Plums, Raiſins, &c. The Diſeaſes are all ſuch as belong to the Matrix; and to the members of Generation; and to the Reins, Belly, Back, French Pox; or any that ſprings from luſt, as Priapiſm, Impotency, Hernia's, Diabetes, &c.

Sixthly, Mercury; and he triumphs over all ſuch that bear their ſeed in the Husk or Cods; as Beans, the Nut, Elder, Adders tongue, Dragonwort, Anniſeeds, Cubebs, twopenny graſs, Lungwort, Marjoram: Of Drugs, as Theriaca, Hiera, Diambra, &c. The Diſeaſes are Vertigoes, Lethargies, Madneſs, Ptiſick, imperfection by ſtammering in the tongue, phantaſtick imaginations, all the defects of Memory, dry Coughs, Hoarſneſſe, Dumbneſſe, all diſeaſes of the Tongue, ſnuffling in the noſe, &c. with an infinite of the like.

Laſtly, Lady Luna her Domination is over Belly-akes, Collicks, Menſtrua's, Dropſies, Sciatica, Worms in children, Convulſion-fits, Falling-ſickneſſe, Meaſles, Kings Evil, Apoſtumes, &c. And for her Plants and Herbs, they are Cabbage, Colworts, Melons, Gourds, Pumpions, Lettuice, Rape, Endine, Muſhrooms, and all herbs which have ſhading and ſpreading leaves; and ſuch as delight in watry places. And this will ſuffice to a reaſonable Artiſt by the nature of theſe Plants, &c. and diſeaſes afore ſpecified, to find out many more of the ſame kind by conſidering the natures thereof; and ſo by the ſimilitude to uſe, and apply them to his own uſe and benefit.

CHAP. XX. Of the meanes whereby this Art applyeth the Medicine to procure health.

THere are many wayes and meanes whereby this Art applyeth Medicaments to the naked ſpirit; but for Methods ſake we will contract them into two in general: The one we will nominate, and call Tranſplantation; the other naked Application. Now Tranſplantation is when by meanes of the diſeaſed Mummy, we put the diſeaſe into a Plant, or into another living creature, and ſo procure the Patients recovery; for when the plant or creature hath drawn to it ſelfe the evil complexion that troubled the ſpirit vital; then the ſpirit is thereby freed, and made ſit, and enabled to exerciſe his due functions: But the creature or herb into which the diſeaſe is planted, languiſheth, and at the length, unleſſe it be cured, dyeth: And now here this caution is to be diligently obſerved, that we ſtrive not in vaine for to tranſplant the diſeaſe into another creature which hath too ſtrong a ſpirit; for the vitat ſpirit being ſometimes very ſtrong, reſiſts vehemently, and then all the preparation doth no good. But into Plants never ſtrive to tranſplant the diſeaſe, unleſſe it be in ſome property contrary to the diſeaſe; eſpecially take heed leſt it have any occult quality contrary to the nature of man, or might by its too much violence (after it hath attracted the diſeaſe and as it were digeſted it) attract more then it ſhould: For by tranſplantation, not only the evil, but the good is ſometimes attracted, and communicated to another: And from hence it is manifeſt, that they that tranſplant hair into a Willow to make it grow, and leave it there longer then they ſhould, doe weaken the head, and dim the ſight; for the Willow drawes the ſpirit out of the head too violently: And from hence it appears that a true Artiſt may obtain to himſelfe a ſurpaſſing ſtrength out of an horſe, or bull, or the like ſtrong creatures, if he know the right and ingenious uſe of this Tranſplantation. To proceed, this Tranſplantation is two-fold, Immediate, or Mediate: The Immediate is that which is done to any living creature by Mummial things; for ſo the thing whereunto it is applyed, appropriates unto it ſelf, and converts into his own nature the good or evil quality of the Mummy; and either freeth the ſpirit from ſuch a quality, if it be evil; or appropriates to it ſelfe the ſpirit, if it be hurt by no evil quality, and ſortifies it ſelfe by this ſpirit, by meanes whereof it can bring in the qualities and temper of the body into the thing whereunto it is applyed: And that thing, by meanes of theſe qualities, unites the ſpirit into it; and by that, and in the vertue of it, can work many admirable things: And leſt you ſhould here be deceived by the word Mummy, underſtand that it is whatſoever is impregnated with the vital ſpirit, and can exhibit it nakedly: Others have called the vital ſpirit it ſelfe Mummy; but I conceive it not ſo diſtinct. Next, Mediate tranſplantation is that which is done by immediate tranſplantation; as if any quality be tranſplanted into an herb convenient, and that herb given to an animal; then the quality, or the ſpirit tranſplanted into that herb, will be tranſplanted into the Animal to whom it is given: And by theſe meanes wonders may be performed: But take heed of abuſing this profound knowledge by acting evilly: And here alſo note, that due putrefaction doth excellently prepare the aforeſaid Mummy; ſo that any quality may be introduced into Animals; and experience finds, that blood doth beſt admit of ſuch putrefaction.

Now the other part of this Art, called Naked Application, is nothing elſe but the applying thoſe things to the Mummy which can either correct the evil quality, or can draw the vital ſpirit off it; by which laſt meanes alſo immediate tranſplantation may be done as in ſome amatories it is manifeſt: And in this Application eſpecial regard muſt be had; Firſt, that nothing endued with any venemous quality be applyed to the Mummy; for then the ſpirit being and living in the Mummy, and being prejudiced by that meanes, doth eaſily communicate its hurt to the whole: But if thou follow the former method concerning Signatures, thou canſt not eaſily erre.

Secondly, Take heed leſt by evil dyet in the time of Application, thou deſtroy not the whole work.

CHAP. XXI. Of Tranſplantation, and of the divers manner by which it is effected.

THere are ſix manners of Tranſplantations; viz.

• 1. Inſemination.
• 2. Implantation.
• 3. Impoſition.
• 4. Irroration.
• 5. Ineſcation.
• 6. Approximation.

1. Inſemination is when a Magnet impregnated with Mummy, is mingled with fat Earth, wherein the ſeeds of Herbs agreeing to the diſeaſe are ſowed; for the earth being ſifted and mixed with the Mummy, and put in an earthen pot, and the ſeeds ſowed therein, and watered with the waſhings of the diſeaſed member, or of the whole body, if it be all affected; ſo in time convenient all the diſeaſe ſhall be tranſplanted into thoſe ſeeds, provided, as is ſaid above, the ſaid ſeeds be agreeable and proper to the diſeaſe: If time and occaſion require it, they are to be watered every day with the ſaid waſhings of the part, or the whole, as above is directed. This being done, watch when the ſeeds begin to ſprout; and when it is time, tranſplant them into the like earth, and ſo thou ſhalt perceive, as the herb increaſeth, the diſeaſe will decreaſe. Some uſe when the herbs are at their maturity, to pull them up, and either hang them to dry in the ſmoke, or throw them into a running River: Now if it ſhall happen that the Mummy wherewith the Magnet is impregnated be not diſeaſed and infected, then the Plant will be impregnated with the vital ſpirit of him whoſe Mummy it was, wherewith ſtrange ſecrets may be accompliſhed: But be thou ſure to elect herbs fit for thy purpoſe; for every one is not fit for all occaſions, each having his peculiar gift; for otherwiſe worketh the ſpirit joyned to Vervain, then to Carduus or Angelica, &c.

Implantation is in a manner almoſt effected as Inſemination, but that here the herbs are to be taken with their Rootes, or the root alone and implanted in the like earth and ſo prepared and watred, now here it is beſt if the rootes have no other water but the waſhings aforeſpoken of; ſo they will be as it were conſtrained to attract and appropriate the Mummie with the greater violence, which alſo you may obſerve in inſemination provided the condition of the herbs require not otherwiſe, but in all let experience be thy guide, for experientia Magiſtra Artium. Yet one thing in both theſe waies is to be noted that if the herbs, plants, or Rootes dye, having attracted ſome ill quality before the diſeaſe be fully cured, then another of the ſame kind muſt be implanted in the ſame or rather the like earth.

3. Impoſition is thus. Take the Mummic of the diſeaſed member, or the excrements, or both, and be ſure to take as many as thou canſt get, and put them in a tree or an herbe, betwixt the barke and the wood, or elſe put them into an hole made with a piercer, and ſtop it with a pin of the ſame wood, and put upon it clammie earth: or if thou put it betwixt the bark and the wood, cover the place with the bark and with earth as is done in inoccultation, and leave the Mummie there, and thou ſhalt quickly perceive the effect. But yet underſtand that ſome diſeaſes are ſooner cured by inſemination, as the fixed by one, the vollatill by the other. And theſe waies are not burthenſome to nature. Alſo this impoſition may effectually be uſed in preſervation againſt ſome diſeaſes & in every impoſition this is to be noted, that where thou deſireſt a durable effect thou make uſe of long lived trees, and where a ſpeedy effect, uſe them that grow a pace, but remember the caution before mentioned in thoſe that are of celerous growth (i.) that as ſoon thou haſt thy deſire, to take out all thou puteſt in, leſt two much attraction of the ſpirits hurt the patient.

4. Irroration this is done, that by it tranſplantation may be perfected: ſo that every day thou ſhalt water fit and convenient herbs, or a tree, untill the diſeaſe be cured with the urine, ſweat, order, or the waſhings of the member, or whole body as occaſion requires, either ſeverally or all mixed together, which is beſt; and this I would rather uſe as an help to the other, then alone. And here obſerve aſſoone as irrigation is performed, that thou cover all the earth ſo irrigated with new earth, leſt the Aire doe diſſipate the Mummial vertue before the plant attract and receive it.

5. In eſcation is, when we give the Mummie to creatures for food; for then the vitall heat of the creature unites the Mummie to it ſelf, and corrects it; appropriating to it ſelf the evill quality by which the ſpirit was diſeaſed, and ſo reſtores health to the body from whence the Mummie was extracted. But if the patient be not fully cured when the creature is infected and killed; then you muſt give another beaſt a portion of the like Mummie, and reiterate the operation till the party be whole. And in this caſe blood rightly putrified, or to ſpeak more properly, fermented, is eſpecially to beuſed: and yet there is no doubt but the ſame cures may be done with the Mummie, extracted by the Magnet. Some have uſed to give the blood, being warme from the vein, with good ſucceſſe to a dog or a ſwine, which though it happen they be not infected with the diſeaſe (becauſe the ſpirit is therein too faſt locked up and fettered) yet it is confirmed by experience that it hath much adjuvated and furthered the cure. And by this operation naturall Philtres are performed, and yet I know that love may be procured by meere application: But I dare deliver no more of naturall Philtres; for though to men of upright converſations they may work honeſt and lawfull effects, yet evill diſpoſed perſons may convert them to abufive uſes.

6. But by Approximation, tranſplantation is effected, which is performed, if to the ſick perſon ſuch things be applied which can attract the vitall ſpirits and active beames, & having ſo attracted them, can unite them to themſelves, and correct them; and this is done either by application of plants, and their parts, or of beaſts, birds or the like. As if you ſhould lay a Cowcumber by an Infant that hath a feaver when it is aſleep, the Cowcumber will wither and the child will be cured; ſo ſome uſe to applye young whelps to the feet of children, ſick in their Cradle; ſo doves cloven in the midſt, and applied hot to the ſoles of the feet, doe by attraction rectifie the preternatural heat diffuſed through all the body, and remove all pains, being after the ſame manner applyed to ſeveral parts. Soe the fundament of an hen plucked bare, and applyed to the biting of a viper, freeth the body from the venome, and the hen ſwells (and if not cured) dyeth ſooner then if ſhe had been bit by the Viper. All which things are done by no other means then Magnetiſme. Moreover experience tells that ſome diſeaſes infect by approximation; for the ſpirit inſinuating it ſelf into the body communicates an evill diſpoſition to its brother ſpirit. And we may eaſily perceive how love is begotten by approximation, eſpecially between them who by ſweat communicate their ſpirits, and lying in the ſame bed by a long Circulation as it were of ſpirits lead almoſt the ſame life. But that this doth not alwaies happen, is long of the reaſonable ſoule which commands the affections as ſuperiour to them: yet this hinder not our Art; but here I forget an objection of ſome validity; for it may be ſaid, If diſeaſes may be ſo cured by approximation, how then happens it that he that gives the infection to another is not cured himſelfe? for anſwer, firſtit is to be conſidered what, & what manner of diſeaſes they be that are moſt communicated to men by infection; neither would I ſay that every diſeaſe may by tranſplantation be communicated to every beaſt; I deſire here but to ſearch what diſeaſes of themſelves and their owne nature are fitted for it. And ſuch diſeaſes are of three kinds; the firſt conſiſts in a ſubtile preternaturall heat, not venemous, which when it can quickly and ſuddenly inſinnate it ſelf into bodies, in the leaſt moment of time it will alter the body, and adds unto it an evill complexion. And theſe properties are here aſcribed unto heate in reſpect of the ſubject in which it lies hid; yet this carrying the heat of the vitall ſpirit, becauſe of the ſudden alteration, is not ſtrongly freed.

The ſecond kind conſiſts indeed in preternaturall heat; but ſuch an one that lies occult in ſubtile venemous breathes; and this kind worketh more ſoon and more vehemently, as in the Peſtilence.

The third kind doth not conſiſt in a meer quality, nor in the meere fluctuating humours nor lurketh in any part peculiarly, but changeth all the habit of the body and ſubverteth all the operations, or at leaſt diſpoſeth them otherwiſe then mans nature requires. And this kind doth infect by ſending forth an halitus, or vapour altogether infected, and in no part ſound, which though more groſſe then the two former, yet hath an inſinuating power upon a neer approximation; and doth in ſome meaſure of time (though not ſuddenly) overthrow the temperature of the body; and of this kind is the Leproſie and French Pox. Now having layed this ground, I ſay that in the two firſt kinds why the body infecting another is not thereby releaſed it ſelf, this is the cauſe. The infection ſuddenly communicated doth in an inſtant change the body that receives it, and being wholly infected, it cannot correct another, but rather hurts it. And therefore wee ſee when many are ſick of the Plague in one houſe, hardly one eſcapes; for the diſeaſe is ſtrengthned by being circulated from one to another, whereas if there be but one infected, there is more hope of his recovery. And therefore that care and cuſtome is much to be commended, that allots a ſeveral houſe to every particular perſon infected. But it is contrary to in Feavers; for it hath been obſerved that if one be infected by another, the infector is often and preſently freed, and ſo it goes ſucceſſively through the houſe till it comes to the laſt, who ſeldome eſcapes and very hardly. And this confirmes our doctrine very much. And it happens thus, when the weakeſt body falls ſick firſt. As to the third kind, the reaſon why the body infecting is not alwaies cured (beſides what hath been ſaid) is this, becauſe thoſe confirmed diſeaſes have ſo changeed the whole habit of the body, that it is very difficult, nay almoſt impoſſible to reſtore it; but in the beginning, that ſome (though impiouſly) have been freed from theſe diſeaſes, as is known by experience and the confeſſion of divers that have tranſplanted them, as in the French Pox, by lying with many women. But theſe are deteſtable waies, yet they ſtrengthen and make good our Art:

CHAP. XXII. Next of the means by which naked application is performed.

NAked application is two ways performed; either by impoſition or application. Impoſition is when ſome thing agreeing to thine owne intention either in quality or ſignature, is put in the Excrement, blood &c. or contrarily when they themſelves are put into ſome agreeable Compoſition, and there left to remaine till thy deſire be accompliſhed. And ſuch compoſition ought to be made in a fit veſſel, of which ſomething hath been formerly delivered. But if the Mummiall things bee to be kept in ſome convenient compoſition, then earthen veſſels will ſerve thy turn. If the matter be liquid, then let them be mingled; if otherwiſe, it is ſufficient if but ſtruck in; now application ſtrictly taken, is when liquid things ſigned, are outwardly ward applyed to the body or to the part affected, or when the cure is intended to be done by phyſicall appenſions or by wearing things about one. And theſe are called Zenextons, Amulets, or Sigilla's, of which vide Baptiſt Porta in Magia naturali, lib. 4. and Oſwaldus Crollius in his Baſilica Chymica under the title of Peſtilentiale; of theſe there is no want amongſt the common Authors and profeſſors of Phyſick, which are extant in a copious manner, though they being altogether or for the moſt part ignorant of the cauſes, do aſcribe unto them I know not what, firſt and ſecond qualities, never ſeeking further into the true reaſons thereof. Alſo the time of gathering of herbs and plants for this application is neceſſary to be obſerved; for if thou gather herbs, rootes or plants for Amulets, experience tels us that certaine rules can hardly bee ſet downe; only this I will adde that if thou gather herbs for the diſeaſes or paines of the head, thou muſt not gather them as thou doſt herbs for the lower parts, but contrary, as thou doſt Aſarum for a purgative; but much of this muſt bee learned by experience. Note alſo if any one would cure wounds by magnetiſme and that by appoſition, it will be in vaine, unleſſe he firſt ſuffer the Magnetick herbs to putrifie in the ground; for that means frees the virtue, & makes the operation powerfull. And looke that in no operations thou uſe dry herbs, if thou canſt procure green ones; but if neceſſity doe conſtrain thee to uſe dry; then remember to macerate them in their own water before thou uſe them. And alſo obſerve further that it is not alwaies neceſſary to make application to the part affected; but ſometimes neer it, eſpecially if the part bee pained by conſent, or by contagion of another part; for example if the ſtomack be the cauve of the pain in the head or ſend any noiſome fumes or vapours up unto it, then let the medicine called the Amulet be hung about the neck; but if the ſtomack be of it ſelf diſeaſed, then its beſt to make naked application, next now we will proceed to the Magnet that is to be uſed in this Art.

CHAP. XXIII. Of the Magnet in this Art; the diſcription of four, whereof two have hitherto been unknown to the world.

THis is the profoundeſt ſecret in this Art, and of greateſt uſe; for many things that ſeeme impoſſible in nature are eaſily by this accompliſhed. I need not a praeambular recommendation thereof; for he that knowes any thing in this Art, muſt needs acknowledge that not onely we, but nature her ſelfe works magnetically in the greateſt part of her ſublime operations: though we be ſo coecutiated that we perceive her not. But to our purpoſe, know then that I am not ignorant, that there may be divers magnets; all tending to one and the ſame end. I will ſet down firſt two principall ones, then adde a third moſt conſonant to reaſon: and laſtly a 4th found out by my owne experience. Tentzelus out of ſome of Paracelſus words hath made one not to be contemned. He took the ordure of a ſound man, and dryed it in a ſhady place; for ſo it loſt the ſtench and excrementitions moiſture; a portion of the ſpirit aforeſaid he kept, which he by a word apt & ſignificant enough calls ſulphur; which being dried he kept for his uſe. And this matter or the preparation thereof cannot be denied; for a magnet ſo prepared doth copiouſly attract the ſpirits; neither will we enviouſly deterre any one from the practice thereof becauſe it is not of our invention. For the ſecond, It is nothing elſe but dryed mans fleſh; the which was a long time preſerved & concealed cloſely by Doctor Flood, which as he ſaid, being applied to the region of the heart, would ſo violently attract that it could not long be endured; but it muſt be taken from the body of a man that dyes a violent death; and if it be poſſible, whiles he is warm. But this being ſomething difficult to obtain, I will for the third ſhew you a better, and to be had with no ſuch cruelty. Take then the blood of a ſound man or men, as much as thou canſt get. It is not material whether you take it all at one time or at many; permit this blood to congeal, then pour off the water ſwimming aloſt, and keep it; and when it is coagulated, dry it in the ſhade, and then irrigate and moiſten it with the ſame water poured off it, and ſo dry it, doing ſo till the dry blood hath drunk up all the water, and then being dry, keep it for thy uſe. For the Fourth, which in a manner doth comprehend the whole body of man, Take therefore a great quantity of mans Ordure, but of a ſound man, and with the urine of the ſame man bring it to the conſiſtence of a Pultice; add to it as much ſweat as thou canſt get, taken from ſound bodies with linnen cloths or a ſpunge; put them altogether in a clean place in the ſhade till they be dry; then adde as much freſh blood to them, and incorporate them altogether, and ſet them to dry again; and if any water ſwim on the top, decant it, and keep it in a veſſel very well ſhut; and when the aforeſaid materials are dry, imbibe them again with this decanted water, and ſo dry it; and repeat this ſo often, till the maſs have drunk up all the water. This Magnet thus prepared, keep in a veſſel very well cloſed up for thy uſe: And thus haſt thou a Magnet of great effect, being the Epitome or Compendium of mans body.

CHAP. XXIV. The uſe of the Magnet in this Art.

BEfore we come to the uſe of the Magnet, you muſt underſtand that though the beames before ſpoken of doe alwayes flow from the body, yet there are ſome parts out of which they flow more copiouſly: And, in a word, they are the Emunctories, by which the body is as it were cleanſed, and the ſpirit accompanying thoſe ſuperfluities (becauſe thoſe parts are naturally more porous and ſpungy) wandreth out more freely, finding a larger egreſſe: Therefore for the uſe of the Magnet, apply it to the Emunctory of the place grieved, and procuring the Patient to ſweat, which is beſt done by ſome diaphoretick Cordial fitting the diſeaſe) leave there the Magnet till it be impregnated with the vital ſpirit; then remove it and immediately uſe it, according to the precepts given in the Chapter of Tranſplantation; but be ſure to doe it ſpeedily, for feare the ſpirit be diſſipated by ſome external and more powerful cauſe; for then Tranſplantation will be in vain attempted.

And if the Patient be not cured at the firſt, doe it againe, and ſo thou ſhalt have thy deſired effect; and mark well that Chapter of Tranſplantation; for very ſtrange and incredible ſecrets may thereby be brought to paſſe. Let not then ignorance reproach this Art; for if what hath been before delivered, be well and rightly underſtood, many rare experiments will eaſily be attained. And this ſhall be ſufficient for the uſe of the Magnet.

CHAP. XXV. Of the meanes whereby cures may be done in this Art without a Magnet.

INdeed ſometimes ſtrange and admirable matters are in this Art performed, not onely with the Magnet, but many times they are with better ſucceſs accompliſhed without it then with it; and that is when the thing it ſelfe that carries the ſpirit nakedly is applyed to another thing diſpoſed to receive it; but this muſt be ſtrictly regulated according to the precepts aforegiven; and for the moſt part here is required fermentation, that by meanes thereof the ſpirit being freed and looſed from its bonds, may more eaſily inſinuate it ſelfe: And by theſe meanes, for the moſt part, particular diſeaſes are more happily cured, becauſe the active beames doe more partake of the part whence they proceed. And experience confirmes it, that the blood, becauſe it is the ſeat and chariot of the vital ſpirit, if it be rightly, and according to Art uſed and applyed, cures the greateſt, and almoſt all diſeaſes of the body; and ſo by the excrements of the belly are all the diſeaſes of the Inteſtines cured: And ſo by the urine thoſe of the bladder and reines, and ſometimes other diſeaſes, becauſe of the affinity it hath with the veines, liver, and ſtomach; ſo by the ſpittle that is coughed up may the diſeaſes of the Lungs be cured, and by ſweat the parts from whence it is taken may be helped: And ſo by the nails the diſeaſes of the hands and feet; by the hair the diſeaſes of the parts from whence it is taken; and ſinally by the blood all the diſeaſes of the body as aforeſaid. Note, that if all the things which belong to any part, be taken together, they will be the ſooner and eaſier performed: We will therefore run over them all ſeverally, but briefly, yet ſo that we ſhall not condemn the joyning of two or more of them together; but rather perſwading ſo to doe, as being moſt beneficial, if the rules of Art be kept, followed, and obſerved.

CHAP. XXVI. And firſt of the Ordure or the Excrements of the backdoor.

BY theſe Excrements, we ſaid a little before, are cured all the diſeaſes of the Inteſtines; the body alſo may be purged, or brought into a flux; diſeaſes of the fundament are both cured and procured, and many other things, which Experience will manifeſt. And when they are applyed, they cure old Ulcers, Carcinomata, Fiſtula's, &c. yea, which is concealed as a great ſecret, they may ſupply the place of Ʋnguentum Sympatheticum without any great preparation; but you muſt underſtand they muſt be choſen from a ſound man, and a ſtrong body, leſt the preparation hurt them that are weaker: And by theſe faeces mixt with wholſome herbs, much good may be done by Tranſplantation; and truly this may be ſome cauſe (together with the freſh Airs ſalubrity) why Country people are of a ſounder conſtitution, and live longer then Citizens; for the Citizens permit and ſuffer their Excrements to putrefie in leiſtals, or caſt them into unwholſome places; but the other Countrymen committing them to the earth, moſt commonly amongſt wholſome herbs, and ſo by meanes of an occult Tranſplantation, lead their lives more free from diſeaſes: And before we have given a caveat to take heed of the excrements of diſeaſed perſons; but now we doe here more particularly adviſe, that you be very careful not to vent your Excrements in places where diſeaſed people doe theirs; for much miſchiefe may proeeed thereby; and likewiſe to avoid the ſmell alſo; nay I have known one get the flux by going to the ſame ſtoole where a party had newly been that had that diſeaſe: Alſo take heed that you doe not your Excrements upon herbs that are malignant exulcerating, or violently purging; for hence many times, the cauſe being unknown, proceeds a dangerous dyſſentery, which, until thoſe herbs be quite putrefied, will hardly yield to any Medicine: Finally, it is not ſaſe to leave theſe Excrements in any place where thine enemies can come to them; for if he know but very common things (the which I dare not name for feare of inſtructing evil people) he may much prejudice thee, much more if he be an Artiſt; therefore be cautious, and wiſely prevent theſe things, if thou reſpect thy health and ſafety. Thus much ſhall ſerve for the Excrements of the back door

CHAP. XXVI. Of the Ʋrine.

URine is an Excrement of the ſecond Concoction, done in the Liver, or rather in the Veines, from whence by the emulgent veins it is ſent to the reins, yet mixt with blood, out of which by the Uriters it is as it were percolated and ſtrained, and ſo ſent to the bladder, where alſo it abideth a while, and then is by its paſſage caſt out: Hence it appeares that the urine hath a great communion with moſt part of the body; for it hath great affinity with the Liver, Reines, and Bladder; for by theſe parts it paſſeth, and thereupon Phyſitians judge by the urine of the diſeaſes of theſe parts; and moreover it hath no obſcure conſent with the whole body, having been once joyned with the blood; therefore the Hectick Feaver, a grievous diſeaſe of the whole body, is no way better cured then by the urine.

So whatſoever diſeaſes are uſual in this Art, may all be cured by the urine, though the better if there be other preparations particular.

Now as in the Chapter of the Ordure, ſo here it ſhall not be impertinent to adde ſome Cautions: And firſt take heed you uſe not to let your children piſſe in the fire; for it is a conſtant received opinion amongſt Nurſes, that by ſuch meanes they get the Nephretick diſeaſe, or the ſtone and gravel. Secondly, that they doe not piſſe upon ſharp and venemous herbs, or ſuch as by their occult quality doe violently provoke urine; for from hence proceeds the exulceration of the Reines and Bladder; neither would I willingly make water in a chamberpot where any man infected with any loathſome diſeaſe of thoſe parts had made his water in before, or ſuffer my urine to ferment with his; for to a weak body much hurt may come thereby, and to the ſick as much good, nay health, if there be any ſpecifical added againſt the diſeaſe; therefore more ſafer by the urine of ſome beaſt fitting the diſeaſe may the cure be effected, with the addition ofermentation, which ought to be done in the bladder of a beaſt of that kinde, adding thoſe things that have both the ſignature of the diſeaſe and the member And ſo much for Urine.

CHAP. XXVIII. Of Sweat and inſenſible Tranſpiration.

SWeat is not onely an Excrement of the third Concoction, but it may alſo be as it were taken for the melting away of the whole body; for no otherwiſe doth the body tend to deſtuction then by reſolution, cauſed either by natural or adventitious heat; for except every part ſhould loſe ſomething of his ſubſtance and greatneſſe, the bodies of living creatures would grow infinitely; for by continual nouriſhment there is alwayes ſome thing added unto them; nay if this reſolution were not, creatures would not deſire nouriſhment at all: Sweat therefore, and that which Phyſicians call inſenſible Tranſpiration, is not onely excrementitious, but carries with it the reſolved particles of the body: Hence it comes, that in Magnetick or Diaſtatiak Phyſick, the ſweat becomes of very great uſe; for by it marveilous wonders are performed, while diſeaſes are as well cauſed as cured, paſſions both of the mind and body are changed and procured: By theſe a wiſe Phyſician may doe much good, and a poyſoning witch may act much evil, and cauſe madneſſe, anger, and overthrow all the goods of the mind, nay even cauſe death it ſelfe to enſue. This is that Devil, or familiar ſpirit, by which they are thought to have done wonders: Hence it is, as appeares by their own confeſſions, that without this and the like excrements they could never hurt the bodies of any, nay the devil himſelfe cannot conſtraine nature, who, if he doth wonders, he doth them onely by the application of actives to paſſives, and no otherwiſe; for though theſe poor ſilly deluded wretches (defiled with ſuperſtition, feigne many things, and mix much folly and lyes with the truth, through the devils deluſtions, which was alſo done by the Ancients, from whom they took their traditions, holding this opinion, that a Deity being preſent, their imaginations would operate more violently, and ſo all nature conſpiring, the effect might be produced) yet whatſoever they did, they did it naturally. For, as aboveſaid, the Devil could not conſtraine nature; ſo I here ſay he cannot operate ſupra naturam, ſed in natura; and no mervail if his works appear admirable to us, that in reſpect of him know nothing, who hath had the full knowledge and contemplation of Nature and her operations for this 5000. yeares and odde; beſides his Angelical knowledge, the which he ſtill retaines, ſo that by this natural knowledge it is eaſie for him, or his ſchollars that he inſtructs, to move the paſſions of the mind, to alter the habit of the body, and to infer diſeaſes, ſeeing we in this Art with that ſmall ſpark of knowledge can operate beyond expectation, even to admiration it ſelfe: But it is time to returne to our purpoſe. Well then, I ſay that by this inſenſible Tranſpiration, fixed in a body, or a ſubject ſitting, all diſeaſes of the body may be cured, whether they be radically fixed, as the Leproſie, Gout, French Pox; or meerly volatil, as Scabs, Morphew, and Scurf, and the like ſuperficial and curaneal diſeaſes of the outmoſt parrs; and truly without this ſweat we can doe but little good in this Art: By this the Hectick may be cured, the body may be long preſerved ſtrong and able; the paſſions of the mind may be ſtirred up, and as much good may hereby be done: So to prevent miſchief, take theſe Cautions: It is not unknown that almoſt all infection flowes from this inſenſible Tranſpiration; for it being impregnated with much ſpirit, and holding it faſt (according to the diſpoſition thereof) it works violently; and therefore beware that we partake not of the ſweat or exhalations of an unſound body, nor that we lie not in the ſheets ſo impregnated, nor put on the clothes, ſtockings, gloves or the like, of ſuch unſound perſons, but eſpecially that we be not bed-fellowes with them: And here we may conjecture, nay be fully aſſured, that it is very wholſome in the Summer time to ſleep, and lie upon ſweet and wholſome herbs, as Roſemary, waſhed Sage, Thyme, Betony, Balme, &c. and to make beds for ſick folks of ſuch herbs that are good for them, according to their ſeveral infirmities; for from thence may by the body be exhaled excellent Confortatives: It is alſo good for weak bodies to uſe the company and garments of ſtrong and able perſons; for from thence flow ſuch ſpirits as will fortifie weak nature: But in no caſe let us permit our garments to be worne by diſeaſed perſons; and that we caſt not our cloaths impregnated with our ſweat, into ſtinking and unwholſome places, nor let them come into the hands of evil diſpoſed people; for there is much (though inviſible) matter occultly hid in them, of which Paracelſus, though obſcurely, makes frequent mention of. And this ſhall ſerve our turn for inſenſible Tranſpiration.

GHAP. XXIX. Of the Haires.

OUt of almoſt moſt parts of the body haires proceed and grow; and they are made, not onely of that dry and viſcous excrements of the third Concoction, growing in the pores, which by addition of new matter grow in length, as ſome falſly imagine; but they take not the leaſt part of their matter from the reſolved parts, as appeares by this experiment in this Diaſtatick Art. If thou wouldſt encreaſe hair by meanes of a Willow tree, if thou ſuffer the medicine to continue longer then it ought, thou wilt bring a weakneſſe upon the part from whence the hair was taken, which can be by no other means but becauſe of the violence of the Medicine, the parts being reſolved further then Nature can permit, are injured▪ adde to confirm this truth, that haires are known to grow long after death, when as there is no Concoction; and therefore they muſt needs proceed from the body reſolved, which reſolutions are added to the haires by the vital ſpirit, which is ſtill there remaining; for by any other meanes this addition cannot be; whence alſo our Aſſertion of the remaining ſpirit is confirmed; and hence appeares how great agreement haires have with the body; and hereupon we uſe them as inſtruments in this Art: It is well known to many what ſtrange things were effected by the Ancient Magi by the meanes of hair; why may not the like now be done? Report hath told us how Love hath been procured by meanes of hair burned in a candle Aſtrologically made; which though I queſtion not but it was mixed with a deale of ſuperfluous and ſuperſtitious fopperies, yet I that ever was accuſtomed to reduce ſuch operations within the confines and poſſibility of natural cauſes, do abſolutely conclude that thoſe ſuperſtitions were nothing but diabolical deluſions, and nothing pertinent nor prevalent to the production of the effects: Likewiſe we have known many diſeaſes (otherwiſe incurable) cured by haires, eſpecially being taken from the parts affected, being duly putrefied, and mixed with things ſigned, and ſo implanted into Plants; ſo if the haires be taken from the principal Emunctories, no doubt, being well prepared, they will cure all, or moſt diſeaſes: Then for advice, I would have you to be more careful, and not ſo careleſly to ſcatter your haire up and downe, which may doe much wrong, nor yet to burne them; for Experience will ſhew you that burning of them doth much impedite the growth; but bury them in ſome wholſome ground if they be any quantity, adding to them things good to ſtrengthen the head, which will much conduce to your health.

CHAP. XXX. Of the paring of the Nails and Teeth.

THe Nailes as well as the Hairs have their matter from the Excrements of the third Concoction, ſeparated from the nouriſhment proper to the bones and the more ſolid parts, and therefore they obtain the hardneſſe we ſee, and they grow not but in their uttermoſt extremities; for the body doth not very plenteouſly exhale ſuch matter as proceeds not but from the moſt compacteſt parts thereof: The Ancients have uſed the paring of the nails againſt ſome moſt rebellious diſeaſes, becauſe it is undeniable but that fixed diſeaſes lie and lurk in the moſt ſixed parts of the body; and therefore wiſe Antiquity uſed theſe, as we may alſo preſcribe againſt Quartane Agues, Leproſies, Gout in the feet and hands, &c. and the like diſeaſes; but we have altered the manner of their proceeding; for they hanged about Beaſts or Fiſhes, and ſo let them goe alive, which ſeemes too raw to have any Tranſplantation effected; therefore we adviſe, that ſome Specificks may be added, and that Fermentation may be uſed, the ſooner and more effectually to make good our operations: And for the Teeth, you may alſo uſe as you doe the parings; but they rather ſeem to have in them a prevention of cure; for they are produced and made of a moſt ſolid ſtrong ſubſtance, as we may ſee by them that have been long buried, whoſe teeth are ſounder then any other bones; and therefore they iſſue out but few ſpirits, and hardly multiplyable by Art; yet becauſe they laſt long ſound, and alwayes ſend out ſome, though ſome ſmall portion of the ſpirit, they are fit for durable effects, which require no great quantity of ſpirits. And here we will leave off concerning the nails and teeth, and proceed to the Spittle and Excrements of the Noſe.

CHAP. XXXI. Of the Spittle and the Excrements of the Noſe.

SOme there are that make a threefold Spittle; for either it falls, ſay they by diſtillation, from the head to the palat, or elſe is brought by coughing up from the Lungs; or laſtly, by nauſeouſneſſe from the ſtomach, and ſo ſpit out at the mouth; but indeed that which is vomited up, deſerves not the name of ſpittle; and that which comes from the Lungs, hath even the ſame original as that of the head; for by diſtillation it ſlides from thence upon the lungs; and being digeſted there a while, is at laſt ſpit out. I am not ignorant alſo, that ſometimes from the lungs proceed blood and purulent matter, and theſe muſt be referred to the Chapter of Blood and Matter: But here we ſpeak of Spittle, which is the crudeſt part of the meat and drink which Nature cannot concoct into good and convenient nouriſhment, ſent firſt from the ſtomach to the head by vapors, and then diſtilling again from the head to the inferiour parts, and ſo ſent out by the mouth, and called ſpittle: Alſo ſometimes comes a wateriſh and undigeſted matter, which is ſowriſh, and immediately proceeds from the ſtomach to the mouth, which containeth ſome parts of corrupted nutriment, which ſome will have to be a ſpecies, and of the kinds of ſpittle. All theſe, becauſe they have made ſome ſtay in the body, doe according to the former doctrine, carry ſome of the vital ſpirit with them; and therefore we may uſe them in ſome light diſeaſes, according to the portion of the ſpirit they hold: And ſo of the Excrements of the Noſe the ſame may be ſaid: But alwayes be mindful that thou uſe them to the diſeaſes of the part whence they come: And of this I advertiſe thee, that there is nothing that proceeds from the body more weake then theſe, or that holds leſſe ſpirit; which partly proceedeth from the little ſtay that they have made in the body partly from the few places they have gone through, and partly from the indigeſtion; yet take ſome heed of them, if they be newly avoided, and the diſeaſes be in thoſe places (as of the other Excrements you were adviſed:) But more eſpecially take heed of the ſome comming from Epilepticks, and of the froth of a mad dog, or of one bitten by a mad dog; for here by violence of the diſeaſe the humours are thruſt out infected: But by a due uſe thereof, according to this Art thou mayeſt overcome that contumacious and deplorable diſeaſe. And this may ſuffice for the Spittle and Excrements of the Noſe.

CHAP. XXXII. Of Blood and putrefied matter.

OVitting theſe many diſputes concerning Blood, which makes not to our purpoſe; as of the original Circulation, &c. and the like, ſo far forth as doth concerne this Art, I ſay that blood is the principal chariot of the Spirit: And if the ſpirit, as is ſaid, be the bond by which the ſoul is tyed to the body, then where the ſpirit moſt reſideth, there ſhall the ſoule moſt powerfully work: The blood then, if it ſo plentifully poſſeſſeth the ſpirits, and communicates them to the body, is certainly the fitteſt inſtrument to cure diſeaſes, and to effectuate all the other operations that appertain to this Art; for in the blood the ſpirit is free, and not bound up, as elſewhere; therefore in the blood the ſpirit is ſooneſt affected, becauſe there it is naked; yet we muſt not immediately conclude that it may be taken and uſed ſtrait as it comes from the body, without any fermentation or putrefaction; for they are uſeful, and of great concernment: But this take heed of, that thou corrupt not the blood with too much fermentation; for ſo the ſpirit will be driven away, and nothing will be effectual that is therewith attempted: And that you may not be deceived in Fermentation, meditate well this ſecret: Let the blood, with the moſt excellent parcels of the body, before ſpoken of, be joyned in a due proportion, & put into a natural veſſel, well cloſed, and left or put under an hen to hatch in her broody time, and thou ſhalt have a Magnet, performing by a true Artiſt many miraculous ſecrets, nay even the coagulated maſſe will not differ much from the beſt of Paracelſus Homunculo's; yea, the oyle or liquor ſwimming about it, being mixed with the proper ſweat, changeth and metamorphoſeth the mind of man, even, as I may ſay, by the very touch.

Many more moſt rare and profound operations may be by blood performed, which are better concealed, then to the ignorant, wilful, and malicious world divulged. Follow Nature, and diligently mark her operations, and be acquainted with her footſteps, and ſublime things will be facile unto thee. In the interim take theſe enſuing Cautions. After the blood is drawn, thou muſt be very carefull how thou uſeſt it; for ſuddenly there may both good or hurt be done thereby: Some have thought it convenient to put it in the ground, which I alſo allow, ſo it be done in a clean place and mixt with wholſome herbs; for if it ſhould be buried in an unwholſome and infectious place, it may prejudice the body from whence it came: Some will give it to dogs or whelps which I diſlike not; for it may perhaps tranſplant the diſeaſe, and cure it wholly, or at leaſt help the Phyſician: But it would be far better it were given warme, but beſt of all being putrefied in a cloſe veſſel with a temperate heat: And indeed here I can hardly paſſe by the villany of ſome Empyricks, who with execrable boldneſſe dare preſume to give blood, yea the menſtrual blood for a Philtre, not conſidering the enſuing miſchiefs iſſuing from thence; for blood, though never ſo pure, is an enemy to the ſtomach, and before it will be digeſted, is corrupted and turned into putrefactive matter; and then it muſt needs be extremely offenſive and dangerous: Beſides, here lieth not that loving force and vertue which they ſeek after; for there muſt be another manner of preparation before thou canſt come to that; for it muſt be looſed, that the ſpirit may work more freely to incline the mind, and that becauſe of the will ruling; ſo that there is a great force requiſite, and the conſpiring together of many cauſes, which they that are ignorant of can never attain the truth; and ſo for want of true natural knowledge, and ſound judgement, calumniate and vituperates the Art. And albeit the blood, of all other things in the body, containes the looſeſt and freeſt ſpirits; yet being digeſted (experience hath taught us) it is more available, and operates more mightily in every reſpect: But here I doe foreſee an Objection. It may be ſaid, if the power of love lie in the blood; then how happens it that ravenous beaſts that doe ſo greedily drink blood, and ſo well digeſt it, are not brought to be in love with thoſe things that they eat, the ſame reaſon being of the individual and the ſpecies? I anſwer: Firſt, in particular operations of the whole ſpecies to the individuum, or of one individuum to another, there is not the ſame reaſon. Secondly, they eat unprepared blood, which is not ſo powerful to change nature; but it is moſt certain, that by blood duely fermented and prepared, any individuum may be reconciled to another; as this dog to that hare; this cat to that mouſe; this lyon to that lamb, &c. Thirdly, the beaſt being filled with the commotion of an angry ſpirit, and retaining alwayes the nature thereof, doth rather incite revenous beaſts into rage, and whet them on to the deſtruction of others. And hence take this general obſervation, that it is altogether impoſſible and repugnant to the law of nature, by any preparation whatſoever, to procure love by meanes of blood that is violently ſhed: It is more likely by far to cauſe hatred; and therefore the Ancients in their Reconciliations never drank the blood of one anothers forehead-vein before perfect and undoubted amity appeared: And here note, that the ſalt of blood, if it be diſſolved in the Menſtruum of the world, and Philoſophically handled, it is the moſt excellent medicine in the world. And as for matter, or putrefaction, which is nothing elſe but blood corrupted without the veines, of fleſh looſed with rottenneſſe, you may diſpoſe on, as of blood aforeſaid, ſaving that it hath loſt much of his ſpirits (which are in the ſound blood) by its putrefaction; yet by meanes of it, ulcers and old ſores may be cured with the Sympathetical unguent or water. Some will anoint the inſide of a nutſhell with Balſome, and then put the purulent or ſanious matter into it, and ſo hang it up in the dry aire, and ſo cure ulcers. And here is to be noted, that this matter may be diverſly conſidered, according as it is found in the body; for either it ſimply ariſeth from blood by means of putrefaction, corrupting without the veines, as aforeſaid; or elſe it ariſeth from ſome venemous quality of ſome foule diſeaſe, as in the French Pox; or elſe it is infected with ſome ſimple diſeaſed quality, as in the Phthiſis; and from theſe (experientia teſte) much prejudice may ariſe. But if thou intend by the Sympathetical water or unguent to cure any ſuch ulcers, the extraneous qualities ſhew that there muſt be ſome Alexipharm acum, or Specificks added agreeing to the diſeaſe; for you muſt remember the qualities muſt be taken away before the ulcers can be cured: Of ſuch things that are caſt up by vomit we need not ſpeak much; for we may think of them, as of other Excrements, [〈1 page duplicate〉] [〈1 page duplicate〉] uſing alſo the ſame Cautions; but if the Vomit proceed from Nature, and not procured by Phyſick, it will be more convenient for our purpoſe; yet if it be by Phyſick, it is not altogethe unprofitable: But regard muſt be had to the quality of the vomitory Medicine; which if it be not contrary to the diſeaſe, muſt be corrected, and things ſigned added to it. And thus we have briefly, yet ſufficiently handled the Theorical and Practical Principles of this Art.

CHAP. XXXIII. Now becauſe we have heretofore ſpoken of the neceſſary uſe of Signatures in this Art; I hold it here very convenient briefly to adde ſomething of ſigned Herbs and Plants, the more to illuſtrate the ſame: And we will begin then firſt with the Head.

^[2]

FOr the diſeaſes of the which, we finde that Poppy doth ſomething repreſent the head; and thereupon we uſe the decoction thereof for many infirmities of the ſame.

Alſo Walnuts have the whole fignature thereof.

Alſo the Sea-onyon called Scilla, the which is much commended in all Epilepſies.

^[3]

The Moſſe of Trees repreſent the haire, whoſe decoction is effectual in the falling of the hair.

Maidenhaire likewiſe is much commended for making thick, fair, and curled locks.

So the Herb Thapſia is applauded much by Avicenna in the diſeaſe Alopecia.

^[4]

Next for the Eares; who is ſo ſtupid that doth not perceive the ſhels of Oyſters to be their ſignature, and much by Crollius uſed againſt deafneſſe?

Likewiſe Aſsara baccha, or Folefoot, the flowers whereof conſerved, and ſo eaten, much availe the hearing and memory.

^[5]

To the eyes is ſigned the Marigold, which helps the dimneſs.

So Agrimony, or wild Tanſy, whoſe name is ſo called from helping the diſeaſe of the Eye called Argema; the nature of which diſeaſe is ſuch, that if it be in the black of the eye it appeareth white, but being in the white of the eye ſheweth red. Alſo Anemone or Celandine, alſo Scabious, both good, and ſigned for the eyes.

^[6]

So Mentaſtrum Aquaticum, whoſe leaf ſomewhat ſhapes out the forme of the noſe, the extract whereof is exceeding good for the ſmelling loſt or decayed.

^[7]

Likewiſe Sedum minus, or Prick-madam, being ſigned to the Gums, is very effectual in the Scurvy.

^[8]

The receptacle of the ſeed of Henbane, being the ſignature of the Teeth; therefore the oyle, or the juice expreſſed, or the decoction of the root with Arſmart boiled in vinegar, and being hot, to waſh the teeth and gums, doth help the tooth-ach.

The Pine nut doth very well counterfeit the repreſentation of the teeth called inciſores; and thereupon we uſe the decoction of Pine-leaves or branches in vinegar, to aſſwage the paine of the Teeth.

^[9]

The herb Ʋvularia, or Horſtong; alſo the herb Cervicaria, both good for Gargariſms.

^[10]

Who is ignorant of the herb Liverwort, how nature hath ſigned it for the Liver-infirmities?

Alſo the Muſhrome of the Oak or Beech-tree, the powder whereof ſprinkled upon blood violently iſſuing at the noſe or wounds, doth even after a miraculous manner ſtanch it.

^[11]

The Quince, Myrabblane, Pomecitron, Limmons, Orenges, all good and cordial, and ſigned to the heart.

^[12]

To whom is Lungwort, called Pulmonaria, unknown for his ſignature? the decoction whereof is much available in all the impediments that doe in any wiſe appertain to the Lungs.

^[13]

Alſo for the evil affects of the breaſts of women, the Specula (or eyes as I may term them) in the taile of a Peacock, as they give an exact ſignature and reſemblance thereof; ſo phyſically uſed, prepared, and adminiſtred in drink, hath great vertue to heal the impediments thereof.

^[14]

So the herb Scolopendrium, which the Apothecaries call Ceterach: And Harttongue, and Lupines, all very good for the diſeaſes of the Spleen.

^[15]

Gallingale, Ginger, and the leaves of Cyclamen, effectual.

^[16]

Callamus aromaticus, and Caſſia fiſtula, of profitable uſe.

^[17]

The herb Alkekengi, called Wintercherries, ſigned to the Bladder, and of excellent vertue againſt the ſtone in the Bladder.

Alſo the buſhy Tree called Staphylodendros, which beareth cods like round bladders: So Solanum and Collutea, all effectual againſt the diſeaſes of the bladder.

^[18]

Likewiſe Aron, or Cuccowpintle, which ſome doe conceive to be the true Satirion of Paracelſus.

Alſo all the kinds of Dragon-wort, as Dracunculus major, the great Dragonwort or Serpentine: So Drancunculus minor, leſſe Dragon-wort, or ſpeckled Aron; Dracunculus paluſtris water, or Marſh-dragon; Dracunculus hortenſis, Tarragon, or biting Dragon-wort. Moreover Beanes, which by their flatuous quality are very provocative, and inciting luſt, and therefore condemned and the uſe forbidden by Pythagoras to his followers: Alſo the meal of Beans being made a Pultice, and applyed, is good for the inflation of the Genitals.

So the Acorne hath the ſignature of the Preputium.

^[19]

All Bulbous Roots, but eſpecially Gandergooſe or Dogſtones: So Satirion, and that kind thereof called Tragorchis: So Satirion Erythronium: So the Leek, all inciting and provoking luſt.

^[20]

Ariſtolochia rotunda: So Mace including the Nutmeg, as the womb incloſeth the Embryon.

Savine hath the ſignature of the veins of the Matrix, and therefore diſſolves the tartarous humour thereof.

^[21]

Purſlane is properly ſigned to the Reins, and their peculiar diſeaſes.

^[22]

Filix foemina, or the female Fern, agreeth with the ſignature of Spina dorſi, which manifeſtly repreſenteth the effigies thereof.

^[23]

That gravelly ſtone called Oſſiſana, ſeu lapis ſabuloſus, found about Spira and Darmſtad, doth wonderfully operate in the conglutination of broken bones by his magnetick ſignature.

^[24]

Plantane hath the whole ſignature of the veins and nerves of the hands and feet: Alſo Savine is ſigned to the Veines.

^[25]

Hypericon, or St. Johns wort, with its perforated leafes, is good for obſtructions and evil ſweats of the Pores.

^[26]

Palma Chriſti, and the Fig-leafes are ſigned thereto, and are available againſt the articular impediments. And this ſhall ſuffice for a taſte of the ſignatures and ſigned herbs to the aforenamed particular parts of the body.

We will yet for ſome further ſatisfaction adde the ſignatures of the diſeaſes, and demonſtrate what herbs are ſigned to ſome peculiar diſeaſes.

CHAP. XXXIV. And firſt of the Apolexy.

^[27]

THE Lilly of the Valley, whoſe Flowers doe hang like drops, is of great uſe in this diſeaſe: So the Carpſtone, being of a halfe-moon forme, is herein commended.

^[28]

As the Chryſtal, Flint, lapis Citrinus and Judaicus, Lincis, and all which drive out the ſtone, are Magically ſigned.

So Saxifrage Roots, and Calculus Microcoſmi, Lithoſpermon: Lachryma Jobbea: fructus Alkekengi & Ononidis; and many more things that have their magnetick ſignatures.

^[29]

Lunaria, which Carrichter affirmed that he cured all the Cancers of the Breaſts thereby. And Ros Solis, &c.

^[30]

Convolvulus, or withwind and Anguilla, &c.

^[31]

Acorus Aquaticus, having a yellow root, and digged up in May, is a moſt ſingular Amulet, being appenſed on the region of the belly; for it hath both the colour and ſignature of the Excrements.

^[32]

Oxylapathum, the ſeed whereof is moſt efficacious, being decocted and drunk.

Alſo the Cholchotar of Vitriol ſtrongly calcined and diſſolved in Plantane water, and outwardly applyed.

^[33]

Viſcus Quercinus: and Piony ſeeds. Paracelſus commends a ſparrow in the Falling Sickneſſe, &c.

^[34]

Agarick, and ſuch Excreſſences of trees, which grow upon the boughs and leafs above the natural order, doe heale theſe turbercula's.

^[35]

Rapeſeed and Lentils are very effectuall, and ſigned both for the ſmall Pox.

^[36]

The herb Scrofularia, either the decoction uſed, or hanged for an Amulet about the orifice of the ſtomach, is excellent in this diſeaſe,

^[37]

Juncus Aquaticus hath its ſignature; and therefore the ſalt thereof artificially extracted, and given inwardly and applyed outwardly, is a ſure remedy.

^[38]

In Ruptures and Hernia's you will finde very prevalent the Root of Aron, and Oak-apples gathered in May, and hanged in glaſſes in the Sun till they convert to a liquor, and ſo anoint the Hernia's. And it is obſervable, that all creatures that extend & contract themſelves, are Magically ſigned for theſe impediments: as the Tortoiſe, whoſe calcined powder doth much prevaile; alſo the Proboſcis, or mout of an Elephant.

^[39]

Red Sanders boiled in Tent, or ſtiptick red wine, doth ſtay them mightily: So the root of Tormentil: Alſo the Haematite Cornelian Coral, if any of them be held in the hand.

Eſpecially calcined Vitriol of a blood colour, wonderfully ſtayeth blood out of the breaſt or head, &c.

^[40]

The downy ſubſtance of woolly herbs and plants doe by an occult ſympathy ſtay Hemorroids, or Pyles ſo called.

^[41]

The Bryony root hath the ſignature of this: The Extract whereof doth draw forth the water; ſo doth Radix Miohoacae.

^[42]

Saffron, and Celandine, and radix Cucurmae, many other the like, &c.

The fleſh of Vipers prepared, doth much conduce to this diſeaſe. ^[43]

The Strawberry hath the ſignature of this infirmity; and therefore the diſtilled water thereof doth make pale a red, pimpled and leprous face; whereupon Raymund Lully in libro de quinta eſſentia, doth highly commend the uſe of Strawberries ſteeped in ſpirit of Wine. ^[44]

Carduus Benedictus by his pricking leaves ſheweth his ſignature to this diſcaſe; ſo doth Hippogloſſum or Horſetongue; and ſo doth Conſolida Regalis, wilde Cummin, conduce properly hereto.

^[45]

Hypericon, or St. Johns Wort, is mighty prevalent in obtunding Phantaſms, the name denoting the vertue [〈 in non-Latin alphabet 〉], (i. e.) ſuper imagines & ſpectra dominium habens. Likewiſe the Latines call it fuga daemonum. Alſo Amirrbinum hath potency, &c.

^[46]

Archangel, which bruiſed and put upon the diſeaſe of the looſe skin at the root of the nails, preſently cures.

^[47]

A Toad is ſigned hereto, and a Lizzard extracts the Eſchar of the Carbuncle: And ſo is the Tubers, or Muſhroomes of an Oak, either new, or poudred, and put upon, doth operate effectually, &c.

^[48]

The herb Scorfularia, or dead nettle, i[•] properly hereto ſigned: and the Fig, which ſwelleth like it.

^[49]

The Mulberry, whoſe juyce, and alſo the leaves, and the juyce of them, is very efficacious for gargarization in this impediment, &c.

^[50]

The Snail is ſigned hereto, and efficacious herein, &c.

The Herb Arſmart is hereto ſinged. ^[51]

The Medulla in the concavity of a gooſe-quill, dryed and pounded, and given in wine, extremely driveth forth the urine retained.

Alſo the ſoule of an herring, as the vulgar call it, powdred and given, hath the ſame effect.

^[52]

Dracunculus minor, or ſpeckled Aron, which by an occult and ſympathetical quality in nature doth appear out of the Earth as ſoon as any ſerpent begins to creep abroad; for till that appeareth above the ground, no Adder, Snake venemous, or Serpent will be ſeen, premoniſhing us as it were to beware of them. Biſtorta is alſo effectual for the biting of vipes or ſerpents. And all ſuch Plants that have the ſpeckles or marks like to the skin of adders, &c. are found to be ſigned by nature againſt their poyſons and venoms.

^[53]

Hydropiper being ſigned naturally, as by the bloody ſpots is demonſtrated that appear upon the leaves, which cures new wounds, &c.

And alſo Hypericon being perforated as it were with a needle, is profitable to all the external and internal imperfections of the skin.

And ſo Millefolium, and Betony, and all perforated Plants, have their ſignatures and prevailing potencies in wounds.

He that deſireth further inſtruction in theſe ſignatures, and more ample uſe thereof, muſt acquaint himſelfe with Paracelſus, or at leaſtwiſe with Oſwaldus Crollius in the latter end of his Baſilica Chymica, as afore, is adviſed where he may receive more ample ſatisfaction and judicious inſtruction. And this ſhall ſuffice for the preſent concerning this Art.

Ne nimium Boltone precor, precor, Artis amice;

Quod prius eſt dictum ſit dictum ſat ſapienti.

Nam jam ſumma procul villarum fulmina fumant,

Majoreſque cadunt altis de montibus umbrae.

Vive, valo Lector; ſiquid ſcis vectius Artis

Candidus imperti: ſi non, his utere mecum.

FINIS.

Reader, Theſe Books following are printed for Nat. Brook, and are to he ſold at his ſhop at the Angel in Cornhill.

1. TImes Treaſury, or Academy for the [〈◊〉], for their accomoliſhment in arguments of diſcourſe, habit, faſhion; ſummed up all [〈◊〉] Character of Honour: By [〈…〉] Eſq;

2. B. Morton on the Sacrament:

3. That excellent piece of Phyſiognomy and Chiromancy, Metopoſcopy, the Symmetrical Proportions and ſignal Moles of the Body, the ſubject of Dreams: to which is added the Art of Memory: By R.

4. Theatrum Chemicum Britanicum, containing ſeveral Poetical pieces of our famous Engliſh Philoſophers, which have written the Hermetick Myſteries in their ancient language: By the truly noble Elias Aſhmole Eſq;

5. Chiromancy: or the Art of Divining by the Lines ingraven in the hand of Man by Dame Nature, in 19. Genitures; with a learned Diſcourſe of the ſoul of the World: By Geo. Wharton, Eſq; and gathered out of Scripture, Councils; & ancient Fathers, in anſwer to D. Vanes loſt ſheep returned home: By Edward Chiſenhale, Eſq;

7. Tactometrica, or the Geometrie of Regulars, after a new manner, in Solids: with uſeful Experiments, with new Experiments, never before extant, for Gauging; a work uſeful for all that are imployed in the Art Metrical: By John Weyberd, Dr. in Phyſick.

8. An Aſtrological Diſcourſe, with Mathematical Demonſtrations, proving the influence of the Planets and fixed Stars upon Elementary bodies: By Sir Chr. Heydon, Knight.

9. Magick Aſtrologie vindicated by H. Warren.

10. Cataſtrophe Magnatum: By N. Culpeper.

11. Ephemerides for the year 1652. by N. Culpeper.

12. Judicial Aſtrologie vindicated, and Demonologie confuted: By W. Ramſey, Gent.

13. The Hiſtory of the Golden Aſſe.

14. The painting of the Ancients, the beginning, progreſſe, and conſummating of that noble Art.

15. Wilsfords Arithmetick, made plain to the eaſieſt capacity, in two books, viz. Natural and Decimal; being moſt uſeful for all Gentlemen. Merchants, Shopkeepers, all others; by Tho. Wilsford, Gent.

13. Adam in Eden, the Paradiſeof Plants, Deſcription of all our Engliſh Plants, wilde or otherwiſe, with their ſignatures applied to the parts of the body of Man, with their Phyſical uſe, that a man may be his own Phyſitian, the Ingredients being to be had in every field and garden; made publique by W. Coles, M.D. for the benefit of all Engliſh men.

Theſe Books will he publiſhed ſpeedily.

15. The Perfect Cook, A right method of the Art of Cookery, reſtoring the whole practice to a more refined way then was ever before extant.

16. Caſtellus Lexicon medicum, being a Dictionary explaining all the terms, both in Phyſick, and Chyrurgery, Tranſlated by J.D.

17. Timothies vade mecum, or a pocket companion for the ſons of the Prophets, wherein are Treated of matters appertaining to Miniſters, and ſuch as intend for the Miniſtry; by T. Crave.

18. The Treaſury of the ſoul.

19. Frambeſorius, His ſcholia Medica; alſo the Treatiſe of ſeavers made Engliſh, by J.D.

FINIS.

Marginal notes

1. [•]ccording [〈◊〉] Crollius. ↩
2. Head. ↩
3. Haires. ↩
4. Ears. ↩
5. Eyes. ↩
6. Noſe. ↩
7. Gums. ↩
8. Teeth. ↩
9. Throat. ↩
10. Liver. ↩
11. Heart. ↩
12. Lungs. ↩
13. Paps. ↩
14. Spleen. ↩
15. Stomach. ↩
16. Inteſtines ↩
17. Bladder. ↩
18. The Genitals. ↩
19. Teſticles. ↩
20. Matrix. ↩
21. Reins. ↩
22. Backbone ↩
23. Bones. ↩
24. Nerves & Veins. ↩
25. Pores of the skin. ↩
26. Hands. ↩
27. Apoplexy ↩
28. Sto[••]. ↩
29. Cancers. ↩
30. Collick. ↩
31. Dyſentery ↩
32. Eriſipila's ↩
33. Epilepſie. ↩
34. Excreſſences. ↩
35. Exanthemato. ↩
36. Ficus ani. ↩
37. Fiſtula's. ↩
38. Hernia's and Ruptures. ↩
39. Flux of Blood. ↩
40. Hemorroids. ↩
41. Dropſie. ↩
42. Yellow Jaundice. ↩
43. Leproſie. ↩
44. Pluriſie. ↩
45. Phantaſma's. ↩
46. Panatitia. ↩
47. Plague. ↩
48. Kings evil ↩
49. Squinancy. ↩
50. Cramp. ↩
51. Stripes black and blue. Urine. retained. ↩
52. Poyſon & venom. ↩
53. Wounds. ↩