Medicina Diastatica, or Sympathetical Mummy

Medicina Diaſtatica OR Sympatheticall MUMIE: CONTAINING, Many myſterious and hidden Secrets In PHILOSOPHY and PHYSICK.

By the

• Conſtruction
• Extraction
• Tranſplantation
• and Application

of Microcoſmical & Spiritual MUMIE.

Teaching the Magneticall cure of Diſeaſes at Diſtance, &c.

Abſtracted from the Works of Dr. THEOPHR. PARACELSƲS: By the labour and induſtry of Andrea Tentzelius, Phil. & Med.

Tranſlated out of the Latine BY FERDINANDO PARKHURST, Gent.

[〈 in non-Latin alphabet 〉].

London, Printed by T. Newcomb for T. Heath, and are to be ſold at his Shop in Ruſſell-ſtreet, neer the Piazza's of Covent-Garden, 1653.

To the Right Honorable Baſill Earle of Denbigh Viſcount Feilding and Baron of Newnham.

MY LORD,

YOƲR Lordſhip having ſometime caſt your eye upon the Originall of this Treatiſe, ſeemed to ratifie the credit it had received in the World by the honor of your Approbation: Ʋpon the intimation whereof, I have (out of my eſpeciall Obligations to your Lordſhip) pretermitted my more peculiar Studies for the Tranſlation of this Peece Not that it could thereby receive the better acceptanc[•] with your Lordſhip (where there is ſo much Language, a[•] other accompliſhments of honor) but in reſpect of the thing it ſelf (a Myſterie of Philoſophy) leſt it ſhould out-grow the better knowledge, as i[•] hath the common Preſſe.

My Lord, Theſe conſiderations have chiefly induced the imployment of my beſt Endevours in the performance of this VVork, eſpecially the aſſurance of your Lordſhips Protection; under which confidence I have made it Publick, as the least acknowledgement of my duty to your Lordſhip, or reſpects to the Generall Good: Which if it may receive the favour of your Lordſhips Countenance, I ſhall not doubt its preferment, and therein the advancement of the Magneticall Myſterie.

I confeſſe, Subjects of this nature are not ſo uſually qualified with that honor here as in forain parts, under the protection of Great Perſonages; yet is it not for want of Preſident, but rather of Reaſon, for Nobilis eſt ſolus, Virtute inſignis, & Arte: which is more then demonſtrative in your Lordſhip: wherefore the Dedication of this Treatiſe, being Exemplified by the Author to ſeverall perſons of honour (and thoſe the moſt Eminent) I may hope your Lordſhip (as inferiour to none) will vouchſafe me the priviledge to purſue my Originall: So may the defects of the Body be ſupplyed in the Countenance, while your Lops. favour ſhall Patronize both, by a diſpenſation or acceptance of theſe my Endevors, to the future Encouragement of,

My Lord,

Your Lordſhips moſt humble Serv. FERD. PARK HURST.

[〈 in non-Latin alphabet 〉]. The Tranſlator to the Reader.

THE Philoſopher contemplating the life of Man, would have Homo animalibus ſapientius eſſe, man to be wiſer then all other creatures; I confeſſe it is the part of a wiſe man ſo to be, but how to be ſo every creature may direct: for though reaſon be appropriated to Man, ſenſe is as common to Animals, who by inſtinct have learned the knowledge of their own preſervation without our principles of Reaſon; and by certain demonſtrations (as) from the Liberall Sciences of Nature, doe daily teach us that [〈 in non-Latin alphabet 〉] or Art of Knowledge, diſputing Nature, the commanding Empereſſe of all Learning according to Menander; [〈 in non-Latin alphabet 〉] So that mans reaſon eſpecially being prompted by the oeconomies of Nature, will conclude him no leſſe then what he is, (viz) the [〈 in non-Latin alphabet 〉] and Compendium of her ſelf, or the very centre, in which all the rayes and influences of her Sphear do meet.

And thus from the [〈 in non-Latin alphabet 〉] and conjunction of Nature and Reaſon a new faculty is created, called Art; whoſe ſublime and ſubtle qualities in emulation of her Progenitrices, are drawn from her own principles; Ars imitari Naturae ſolertian poteſt: from whence it conſequently appears, that, both Art and Nature are requiſite in the work of perfection.

Neque Natura ſine arte ſufficit cutquam omnino quocunque in ſtudio; Nec Ars per ſe ſine praeſidio Naturae.

Through this Coadjutorſhip and on Concatenation, are all things governed under the Title of Providence, by whoſe Soveraignty Man eſpecially contributing in obedience, is not only protected, but alſo his ſelf-preſervation and ſecurity ſealed to him under that Magna Charta, Homo Naturae obediens homini nocere non poteſt, Man obeying the Lawes of Nature, can neither hurt himſelf nor prejudice another; This is no rigid Law, but a Rule in Equity, nay rather a gentle precept of an indulgent Mother, that Mater rerum omnium the Philoſophers ſo much adore.

When therefore (by omnipotent Providence) Nature, Reaſon, and Art, with all their faculties conſpire together for the preſervation of mankinde, as the greateſt miracle of the world; what ſtupid Nature, would not in reaſon ſtudy that myſterious Art, wherein the life and conſervation of our ſelves depend?

Wherefore I ſhall here (by way of Preſident) preſent thee with an Abſtract from that moſt learned Philoſopher Theophraſtus Paracelſus, who (out of the conſiderations aforeſaid) did not only ſearch into the moſt occult and ſecret c[•]uſes of Nature, but alſo (being well experimented by his own Art & Practiſe made them publick to the world in his Tract de Tempore ſeu Philoſophia) Which piece (being illuſtrated by Andrea Tentzelius, Dr. in Philoſophy and Phyſick) I may here prefer as an Epitome of the moſt abſtruſe part of Phil[•]ſophy, treating of many hidden Myſteries and operations, in the rare and admirable cure of diſeaſes at diſtance, by tranſplantation into other ſpecies, through a Mumiall and Magneticall power, drawn chiefly from the Sympathy and Antipathy of natural things.

This excellent piece, being recommended to my acquaintance by the favour of a worthy friend, my reſpects could not leſſe then ſalute him with a gratulor adventum at the firſt ſight; Afterward finding him (as) a compleat Gentleman by his language in the Latine tongue (though of Germane parents) and moſt accompliſht in his ſubject and matter, (being therewith ſo much affected) I could not in diſcharge of my obligations to my friend, (upon his requeſt) my own ſatisfaction, and the good will I bear to generall Learning, but diſcover his true worth and intrinſecal vertues to a more publique Surveigh; Wherefore as providence had tranſported him into our own Country, ſo have my endeavours tranſlated him into our own Tongue; wherein (Gentle Reader) if he do not ſo clearly expreſſe himſelf, the defects are mine, but if thou underſtand him not, the errour is thine.

In the Originall (beſides the difficulty of the ſubject) the long-breathed Periods, and many imperfect Parentheſes, together with the common eſcapes of the Preſſe, would require a good Maſter in the laborious work of Tranſlation, and as diligent an Artiſt in correcting the Errata's.

But as my greateſt care hath not been wanting in the compoſure of the leaſt ſcruple, ſo I hope (without the eſcapes of the Printer, or the Readers Judgement) my endeavours may receive a due Conſtruction: yet where a ſtrictneſſe of capacity cannot reach the Latitude of this (Magneticall) Sphere, ſuch may happily be eclipſed in the whole by the interpoſition of their parts, while the [〈 in non-Latin alphabet 〉] is conſpicuous to thoſe of another Meridian.

Deficiences of this Nature are moſt contingent in a ſelf opinion; which is, (for the moſt part) either ſo blinded by ignorance, or hoodwinckt by conceit, that they dare not inquire beyond their own knowledge, leaſt by diſcovering themſelves they ſhould forfeit that which they only pretend to; Theſe of all others I deſire not to meet withall, but if it be my fate, I wiſh they would begin where — Here I cloſe,

[〈 in non-Latin alphabet 〉].

It is wiſdome to learn that which ā man nòt know̄es.

Ferd. Parkhurſt.

On his worthy Friend Mr. Parkhurst and his Tranſlation of this Mumiall Treatiſe.

THis Rare Piece (treating of the wonderful effects to be wrought by Mumie) I commend unto this Nation, inviting the Courteous Readers hereof, unto a due acknowledgment of the learned Tranſlators induſtry; Who, having met with ſo Crabbed a Latine Author, ſuch tedious Parentheſes therein, words ſo ambiguous and inſignificant, yet hath he very judiciouſly and dexteriouſly overcome thoſe difficulties, and rendered his Author in a perfect intelligible and pleaſant Engliſh ſtyle.

The Subject he Treats of, is Sublime and high (if not the greateſt Myſtery known to mortall Man,) be thou therefore thankfull who ſhalt read it; and learn, rather to admire then deſpiſe the wonderfull works of the Almighty, although unto thee they may ſeem Clouded.

William Lilly Student in Aſtrology.

To his ingenious Friend Mr. Ferdinando Parkhurſt the induſtrious Tranſlator of this Excellent Treatiſe.

Roger Ellis Eſq.

To my honored friend Mr. Ferdinando Parkhurſt Tranſlator of this Magneticall Tract.

P. T.

• Chap. 7. Of the uſe of Spirituall Mumie (in generall.)
• Chap. 8. Of the favour of the Heavens towards the aforeſaid operations.
• Chap. 9. Of the time deſtined by the Heavens for the propoſed operations.
• Chap. 10. Of the uſe of Spiritual Mumie (in ſpecie) and firſt to reconcile a friendſhip between two men.
• Chap. 11. To reconcile private or publick Enemies.
• Chap. 12. To reconcile the Ape and Serpent (naturally hating one another) and other Animals, who are by nature enemies.
• Chap. 13. To procure a mutuall love and affection betwixt a Man and his Wife.
• Chap. 14. Of the operation of Antipathy.
• Chap. 15. To cure both kinds of Jaundles.
• Chap. 16. To cure the Dropſie Magnetically.
• Chap. 17. Of the Pluriſie, and of curing inward Impoſtumations Sympathetically.
• Chap. 18. To cure Feavers Magnetically.
• Chap. 19. Of the oppilations of the Liver, Spleen, Brain, Lungs, Reynes, &c.
• Chap. 20. Of Aches in the Joynts and Limbes, by reaſon of oppilation.
• Chap. 21. Of the Podegra, and Catarrhs.
• Chap. 22. Of Wounds and Ulcers.
• Chap. 23. Of the Hernia, or Burſtenneſſe.
• Chap. 24. Of Fluxions, and Salt Rheums hurtfull to the Teeth and Eyes.
• Chap. 25. Of Menſtruous Evacuations and Retention.
• Chap. 26. Of the Conſumption and Hectick.
• Chap. 27. Of particular Blaſtings.
• Chap. 28. Of Sterility or Barrenneſſe; and alſo the manner of detracting ſtrength from an Horſe and communicating it to a man; or from any man or Beaſt, and tranſmitting it into any other.

Reader.

IF theſe my Endeavours may receive a due conſtruction from thee, thou wilt thereby clear thy own judgment and encourage my future intendments of a ſecond Tract, viz. Of the naturall reaſon of the Tree of Life, and of Knowledge of Good and Evill. And alſo of the myſticall interpretation of that great ſecret, viz Cabaliſticall concordancy of Life and Death; Chriſt and Adam▪

Likewiſe many other Pieces both Philoſophicall and Mathematicall: As alſo of the Sciences in generall, under the title of [〈 in non-Latin alphabet 〉] are now preparing for the Preſſe, by the ſtudies and induſtrie of

Thy Friend F. Parkhurst.

A MUMIALL TREATISE.

CHAP. I. Of the definition, diverſitie, conſtruction, nature, and property of Mumie.

BEing now upon the Treatiſe of Mumie, I conceive it moſt proper firſt to ſhew what is commonly underſtood by Mumie, and what is meant by the ſame in this place.

Mumie, from the Arabians [〈 in non-Latin alphabet 〉] is generally denoted by the Phyſicians and Apothecaries under theſe foure kindes, viz.

• 1. Arabian.
• 2. Aegyptian.
• 3. Piſſaſphaltos.
• 4. Lybian.

1. Arabian Mumie, is a certain compoſitio[•] of Aloes, Myrrhe, Croco's, and Balſamum, with which they doe (uſually) embalme dead bodies; which (after a while being taken out of the ſepulchres) with the Sanies or matter ſweating forth from the Cadaver, is preſerved and kept for Phyſicall uſes.

Thus much Rhaſes affirmeth (in his Synonymis) ſaying, Mumie is a thing which i[•] found in the earth, where the bodies of the dead embalmed with Aloes are intombed, and the humours of the Cadaver is reſolved with the mixture of the Aloes: Serapis his Interpreter teſtifieth the ſame, chap. 283. who writeth, that Mumie of the Sepulchres i[•] from the humidity of an humane body, intermixt and incorporated with Aloe[•] Myrrhe, and other ingredients.

2. Aegyptian Mumie, is tranſported from Aegypt to us, which is not made of any bodies embalmed with Aloes and Myrrhe, bu[•] from [〈 in non-Latin alphabet 〉] (ſo termed by the Greeks) which is a kinde of fat clay or ſulphury matter of an aereal and fiery quality:) For as the Nobility did uſe Croco's, Aloes Myrrhe, &c. for Embalmings, whoſe bodie (as Scaliger reports) was death to dig up (ſo as Strabo writes) the dead bodies o[•] the common people were uſually embalmed with Aſphaltos, to keep and preſerve them from corruption.

3. Piſſaſphaltos, (by the Greeks [〈 in non-Latin alphabet 〉], from [〈 in non-Latin alphabet 〉] pix, & [〈 in non-Latin alphabet 〉] bitumen) is a compoſition of a pitchy and ſulphury matter; or rather, this Mumie is a ſubſtance retaining the ſame virtues which Diaſcorides attributes to Piſſaſphaltos, having the ſame effects as Bitumen mingled with pitch; but in the mean while we get not the true Mumie, and very rarely the Piſſaſphaltos of Dioſcorides; but there is a counterfeit Confection of Pitch and Bitumen commonly ſold for Piſſaſphaltos.

4. Lybian Mumie (is ſo called in reſpect of the place from whence it is) viz. for in the Region of Hammon being a part of Lybia, which is between the Countrey of Cyrene and Alexandria are many Quickſands raiſed by impetuous and turbulent whirlewinds, by which meanes the unwary Paſſengers are oftentimes ſwallowed up, and ſo through the obvolution and rowling of the mountainous ſands are ſoon parched and dryed by the heat of the Sun; the fleſh thus ſcorched with the humane bones, is brought away without any commixtures or other embalmings: (which is he Mumie here meant.)

Wherefore it evidently appears, that there are four common ſorts of Mumie; ſo that Fuchius is not a little miſtaken, in lib. 1. Paradox. 40. cap. when hee endevours to make Serapio contradict himſelfe, and Avicen and Rhaſes to oppoſe themſelves, and the whole Sect of Arabians; making Piſſaſphaltos (in ſome places uſed for Mumie) the onely Mumie, excluding all other.

Although theſe kindes of Mumie are eſteemed very advantagious for the curing of green wounds, ruptures, and bruiſes; yet in the proſecution of this Treatiſe, will appear the danger of adminiſtring the Mumie of any body promiſcuouſly, for that Mumie is alwayes moſt neceſſarily to be avoyded, that is not certainly known to be collected from an wholſome and ſound body.

Wherefore Theophraſtus Paracelſus upon this ſubject adds a fift ſort of Mumie, viz. that which is extracted from ſome perfect body, not dying of any naturall diſeaſe, but of ſome violent death; upon the reaſons following.

For as by divine ordination no edible Creature was to be ſlain for mans food, but ſuch as was perfectly ſound, and free from diſeaſes, leſt with the decoction of the meat, we ſhould receive the diſea[•…] into us; much leſſe ſhould any thing that dyeth naturally be for internall uſe, or taken for nouriſhment, when as the ſame death or diſeaſe that accompanyed it before, might afterward enſue. And this is generally manifeſted by all Creatures of Prey, as

Amongſt

• Birds
• Beaſts
• Fiſhes

the

• Kite, Eagle, Hawke,
• Lyon, Wolfe, Fox Bear,
• Cungre, Dolphin, Tuny, Mullet,

&c.

Theſe, and many other Animals, that affect and live on Prey, (except the Bear by chance,) will not feed on, or any wayes touch Carrion, unleſſe meer hunger compell them; the reaſon is, becauſe they doe not onely nouriſh and increaſe their owne bodies by the ſubſtance of their Prey, but alſo their owne Mumie by their ſpirituall Mumie, which doth for the moſt part evaporate with a naturall expiration of the living Creatures.

From whence it is apparent, that if we could feed on living Creatures, and digeſt, alter, and ſubdue the matter, it would bee much more conducible to the nouriſhing and preſervation of our bodies and ſpirits: For as freſh fleſh which is tender, is more wholeſome then that which is praemacerated, and corrupt, having more vitality; ſo conſequently, that which is ſound, and vivacious, is more nutrimentall then any which a diſeaſe hath killed, and thereby deprived it of its ſpirit or Mumie.

For thus through the harmonies and commiſſures of the parts kept ſound, and clean, may be extracted the virtues and faculties of things more entirely, then otherwiſe by opening and extending the moſt occult and internall parts, which cauſeth evaporation: This is experimented by the Troglodites or Hedge ſparrow, ſeaſoned with pepper and ſalt, and eaten raw by any one troubled with the Stone, it hath an eminent faculty of breaking or diſſolving the ſame, which being boyled or otherwiſe prepared, loſeth that effect.

Another reaſon may be here given, that nothing can be proper for food, unleſſe that which is alible and vitall, becauſe our life and ſpirit cannot be otherwiſe ſuſtained, then by the Analogicall and vitall ſpirit of another. Neither can the ſubſtance of our body be ſupported, without the materiality of ſome other; wherefore thoſe creatures that feed and live on the wholeſomeſt things, are moſt nutrimentall for us. Moreover every part cheriſheth and affecteth it ſelf with a certain delectation;

For through a ſpiritual and ſubſtantiall ſympathy our

• Brains
• Lungs
• Liver
• Heart

is nouriſhed by the like in other Creatures.

Now as Theophr. Paracelſus delivers, this Mumie can no where be more truly had, then from the bodies of criminall perſons (viz. ſuch as violently ſuffered death by ſtrangulation, as on Gibbets, &c.) For from ſuch there is a gentle ſiccation that expungeth the watery humour, without deſtroying the oyle and ſpirituall, which is cheriſhed by the heavenly Luminaries, and ſtrengthened continually by the affluence and appulſes of the celeſtiall Spirits; whence it may properly be called by the name of Conſtellated, or Celeſtiall Mumie.

Wherefore Theophraſtus preferreth this Aereall ſpirit (or Mumie) before all other corporeall Mumies, either of fire, water, or earth; which may chiefly be obſerved from his own words in the Germane Tongue, as followeth; —

Benn die Arkte und ſonſt manniglich wuſten, was mit dieſer Mumia furzunehmen, oder wozu ſie nuke, wurdekein Bbelthater uber drey Lag am Dalgen oder auffdem Rade liegen bleiben, ſondern hinweg genommen, w[•] es anders muglich were (that is) If Phyſitians or any other body underſtood but the right uſe of this Mumie, or what it is good for, not any Malefactors would be left three daies on the Gallowes, or continue on the Wheel, from being ſtoln away; for they would run any hazard for procuring of theſe Bodies.

Now Paracelſus doth not ſpeak only of this, but alſo of another ſpirituall Mumie produced and derived from thence, (though ſomewhat obſcurely) in theſe words: Daſs noch eine audere Mumie verhanden, nemblich die, welche bon einem lebendigen Leibe ſeparirt und praeparirt wird. Dann ein jeglicher Menſch kan ſeinen Leib in Mumiam tranſmutirn, ſoinem Leib und Leiben ohne ſcaden, und ein Stuk bon ſeim Leib nehmen daſs mans doch dem Leib nicht anſihet.

There is yet another Mumie, namely, that which is taken from a living body, ſeparated and prepared accordingly, for any ones body may be tranſmuted into Mumie, without prejudice either to the body or the life thereof, and the body ſhall be no whit the worſe for it, neither ſhall it be diſcerned that any ſuch thing hath been done thereunto.

Therefore I ſhall further explain what Paracelſus meaneth by corporeall and ſpirituall Mumie, and what is to be underſtood by it.

Now it is to be obſerved, that it is called Corporeall Mumie, not by reaſon of its formall exiſtent part, as that it is ſo in and by its ſelf naturally, for there is no Mumie properly but ſpirituall, or only in the ſame reſpect; becauſe from the deſtruction and diſſipation of the ſpirit or vitall Balſome, the defect of all true Mumie may be argued, the body in the mean while no waies ſuffring: but ſo called in reſpect of its ſubſiſtence and operation, as it may be inherent to the body, as well by its ſelf as by its properties, and advance its power and efficacy, according to the oeconomie and order of the Artiſt, no otherwiſe then by, and with the ſame body.

As therefore you may ſee from the Author it is improperly called corporeall, ſo likewiſe he doth not only call it ſpiritual [〈 in non-Latin alphabet 〉] according to its ens or being, but [〈 in non-Latin alphabet 〉], according to its relation, becauſe it keepeth ſtill and effecteth its intended operation, both beyond and without its corporeall ſubject, even by the emanation of the virtue of the Mumie only, as the accident from the ſubject; ſo ſpirituall Mumie is here ſo properly called by Paracelſus, becauſe properly and ſubſtantially it is not ſpirituall Mumie, but only the property of it. For how can the ſpirit have any divorcement or ſeparation from the body, if this be not alſo divided? Or would not ſome violent exerciſe, motion, Phyſick, or opening a vein, by which the ſpirit evaporates, procure an eminent danger, and irrecoverable loſſe of it?

From hence we do not determine truly and Philoſophically, the corporeity and ſpirituality of Mumie according to the eſſentiall difference of it aforeſaid, but only to ſpeak of it in reſpect of its ſubſiſtence and medicinall uſe, or in reſpect of its profitable diſpenſation, which would otherwiſe require ſeverall denominations; for the Phyſician doth not diſtinguiſh [〈 in non-Latin alphabet 〉] accurately, but for the moſt part [〈 in non-Latin alphabet 〉], relatively, and ſo ſtates and defines the Animall, Vitall, and Naturall Spirits in man; which notwithſtanding are but ſuch [•]n a certain comparation. For as the ſeed of man is neither part of the man, nor any ſubſtantiall of the parts of the ſame body, but only a power or certain form deſcending into the Teſticles, with the moſt refined and ſubtile matter of the aliementall ſuperfluity, by whoſe ([〈 in non-Latin alphabet 〉]) or ſpermaticall proclivity it is afterwards more exactly decocted, and augmented by the mechanick and ſubordinate ſpirits, and is endued with a multiplying faculty of it ſelf in the place and time appointed by the Liturgie and rule of Nature. So ſpirituall Mumie, in ſo much as it undergoeth the work of Tranſplantation; (ſeeing that ought to be performed without any detriment of the body,) cannot be part of the internall Mumie, much leſſe of the body it ſelfe; but muſt of neceſſity be a kinde of [〈 in non-Latin alphabet 〉] or [〈 in non-Latin alphabet 〉], addition or trajection, which wholly pertakes of the faculties, and properties of the internall principle; and ſo being received, diſſipates its ſelf, not only amongſt the utmoſt parts of the body, but even into the beſt diſpoſed matter, and diſcovereth the ſame virtues as if the very principle and ſubſtance of the Mumie were every where preſent (throughly diſſipated) which vertue doth reſemble that which is appropriated to the Magnet or Loadſtone: for after the ſame manner the ſoul diſpoſeth it ſelf into the alimentall acceſſion of new matter; for as the flame of one lamp tranſmigrateth into another, and yet remaineth intire, ſo likewiſe doth the Rayes or beams iſſue out of the body and although it be ſomething of, or pertaining to the body, yet it is not the body it ſelf, nor any part of it.

From hence it may evidently appear that Theophr. Paracelſus called Spirituall Mumie its ſelf, and its geniture (as I may term it) by one and the ſame name, which properly fitteth it for Tranſplantation: The[••] conſiderations being had will anticipate many doubts and errors which might otherwiſe happen in the enſuing Treatiſe

This premiſed, we come now to the definition of the thing it ſelf; Mumie properly ſo called is the moſt ſubtile ſubſtance of the body, Spirituall, Aetheriall, and in reſpect of its Nature and ſpecies coingenited, permanent in ſome meaſure both in and after death, retaining for the moſt part both its affections, and internall and ſpeciall virtues, wonderfully diffuſive of its ſelf and is qualities by means of its extracted and conſtellated Tranſplantation, to the end the unſound and viciated diſpoſition may be rectified, and the uncorrupted and perfect be preſerved and ſtrengthned.

We may inſtance many examples before us of this Mumie, notwithſtanding one or two I hope may be ſufficient in this place, taken partly from another kinde, from whence we may gather its wonderfull operation.

There is a proper aliment or food ordained for every kinde of Creature, as certain flies feed on the leaves of Napell, by ſome called Wolfebane; Hemlock, which is poyſonous to man, is nouriſhing to the bird called the Starling; and the hearb Hellebore that is noxious to men, is food for the Quaile. Moreover every part of the body doth accommodate it ſelf, and hath its exiſtency from its moſt proper nutriment; as the bone by the bony ſubſtance, the fleſh by the fleſhy is preſerved and augmented; which is no other then the quality and propriety of the aforeſaid Mumie, which requireth the proper Mumie of another for the conſervation of it ſelf, accommodating and applying it to its own uſe. This is experienced in the Phthyſick (or Conſumption of the Lungs) which is cured by uſing and eating the Lungs of a Fox [〈2 pages missing〉] or the alteration of them; and is truly of the ſame proſapiae (deſcent) or nature of thoſe things which we here treat of.

So a grain of Corn caſt into the Earth putrifyeth, and as it were periſheth before it putteth forth a new ſtem; where is here the Anatome and ſpirit of the ſeed, which after by a new revolution adorneth the worldly Theatre with a new body? Wherefore [〈◊〉] may without all doubt call that which retaineth the ſeminall and procreative faculty, Mumie truly Balſamick (or ſpirituall) homogeneall with the Humane Mumie before mentioned, the divine principle of all ſecret operations of every naturall thing.

The ſame may be ſaid of the ſeed of man, in which though very little (for that which is viſible is not the ſeed) yet the whole man with all his properties, faculties, actions, and paſſions doth in the firſt act acquieſce.

It is likewiſe true of hearbs, plants and other things, being pluckt up and dryed, or in any wiſe dead; whereof there are many kinds, in which notwithſtanding the ſame virtue as was at firſt infuſed into them do remain and operate. As there is in every root of Poeony gathered in a Mumiall and proper time an Antepilepticall faculty, or preſervation from the falling ſickneſſe, (for it is no[•] in vain that the ſame hearb hath diverſe virtues, it being from the diverſe ſeed, and Celite or infuſed Mumie, of which we have given an inſtance or two in our Philoſopho Medico de Peſte, or the Philoſophicall Phyſician or Cure of the Plague) ſo in other hearbs remaineth the like virtue till their Mumie is wholly extinguiſhed; as,

In

• Ivie, a virtue Artheticall to preſerve from the Gout.
• Scordium, a virtue againſt the Gangrene.
• Scabios, againſt peſtilentiall tumors.
• Gallopſis againſt the Cancer.

To what other thing may we attribute this, that ſometimes in one and the ſame thing there are diverſe, and many times contrary faculties, unleſſe to the various congreſſe of Mumie from diverſe ſpecies, which ſometimes conferre diverſe faculties, ſometimes weakly diſpoſing, and othertimes wholly changing: Thus the weed Cuſcuta or Dodder, (which from its windings about Thyme, is called Epithymum (or Thymeweed) hath far other virtue in it then that which groweth or twineth about other hearbs or plants. Harts-horne hath different qualities from the Bucks-horn; the Sea-horſe-tooth from the teeth of an Elephant; the Oakegum from that of the Holly, ſo the Gals of other wood from thoſe of the Oake. What other cauſe hath the contagion of diſeaſes? according to the verſe,

Cum ſpectant oculi laeſos, laedantur & ipſi;

While they behold the ſoreneſſe of an eye

Their own infected are (by Sympathie.)

For ſuch as any mans conſtitution is, ſuch is his Mumie, ſuch is his expiration, and ſuch is the reception and tranſplantation Analogically in another.

Obj. It may be objected from hence, that then all diſeaſes would be infectious from every ones Mumie?

Anſ. I anſwer, All are contagious, eve[•] health it ſelf, if we conſider it only according to its proper active faculty, or ([〈 in non-Latin alphabet 〉]) its perfection (as the Philoſophers terme it): for every thing naturally is endued with a power of affecting another thing with its own qualities, although every operation is not equally effectuall; for Sanity is a certain quieſcency, temperament and ſerenity favorable to Nature; and ſo o[•] leſſe activity, then that the ſuborned Mumie of it ſhould aptly or readily affect either the ſound or diſeaſed (body): Which reaſon may likewiſe be given for many diſeaſes not commonly infectious; for either they are more deeply radicated in the body, and are diſpoſed to a fixed coagulation, or elſe they are leſſe powerfull in their ſpirits then to communicate infection, though never ſo neer or alter the ſubſtance notwithſtanding their contact. Although none of theſe in reſpect of contagion are every where deſtructive [〈 in non-Latin alphabet 〉] according to their efficacy and the paſſive ſtate of the object, but (ſecundum magis & minus) according to more and leſſe all diſeaſes are contagious; ſo that we ſee in al theſe things that Mumie is the principal cauſe. To theſe we might eaſily add many other things which do viciſſively affect or abhorre each other, (by a ſympatheticall and antipatheticall diſpoſition) whoſe ſpirituall Mumie is the principal Agent and wonderful Arthitectrix of their moſt ſecret operations.

Now this very Mumie being according to its ſelf entire, and according to the parts and individuall properties of them (which is but the parts otherwiſe conditioned and related to their ſpecies) is ſo cloſely (and ſecretly) joyned by a peculiar influence, as the whole Kingdom and Monarchy of Nature doth admirably abound with conſentaneous and diſſentaneous, ſympatheticall and antipatheticall influences, that in whatſoever part or property any wiſe divided from it, it will be united to it in a more noble degree, the whole by a kind of divine right of Community, as in a man that which is part of the head ſympathizeth with the head, and of the feet with the feet, will admirably conſpire and conſociate to that common victorious ſpirit of the World; and the ſame whole will ſympathize by a Magnetick power with good or bad either philematically or plagetically at the greateſt diſtance.

This appeares by that true ſympatheticall Ʋnguent, and that there are naturall cauſes not only of this but of many other the like things, (without any ſuſpicion of Magick) Nature its liberall mother doth dayly confirme by many experiments; amongſt the reſt (which may worthily be remembred) the conſervation of the vitall ſpirit, from the appulſes of the generall ſpirit of the whole World; which according to their conſtitution by the definite coitions or conjunctions of the ſtars and planets, whoſe influences abundantly operating do argue a ſynaphthis and contact of, and with the Planets in theſe things. In its [〈 in non-Latin alphabet 〉] or appearance, only part of the Mumie of the Wound (and that very little) adhere[••] to the weapon, yet being cleanſed with the unguent, communicates the whole acquiſited cure by a ſympatheticall virtue flowing from the animall and vitall ſpirit of the Mumie, to its Conſociate or ſyngennicall faculty in the veines of the very member through the ſudden mediation of the [〈 in non-Latin alphabet 〉] or great ſpirit of the World, which penetrateth and extendeth all things; ſo as the curing of the part of Mumie in the inſtrument, ſo is the redintegration and recovery of the whole Mumie in the part wounded; and contrarywiſe, the affliction or malady of the ſame cleaving to the Inſtrument, is the trouble and pain of the ſame in the wounded man.

From which kind of ſympathy I preſume it proceeds that the careleſſe burying of the [〈 in non-Latin alphabet 〉] or ſecundine (pertaining to women in Childbed) and of other things (excrementorum item alvinorum, &c.) parts of the Mumie it ſelf, being individuall, do by unskilfull and ill uſage preſently endanger the whole individuum. So the zenith of a young maiden caſt into the fire, is ſaid to ſtay the fire, but with damage to the Virgin, becauſe it ought to periſh. To which may be added that old wines work a new in the veſſel, their Lees riſe and are troubled at the ſame time, when the Vines ſpring and ſhoot forth their branches.

This Anempodeſticall virtue (being of the ſame inclination and condition of Mumie flowing in the very ſtars or genius of things as in a kind of center) may be properly and truely ſaid to be the cauſe of all manner of ſtrange and wonderfull Antipathies, as of occult and Magneticall cures, of Plants ſpringing and budding at the ſame time in ſundry places of the ſame Climate, bloſſoming and bringing forth fruit, and other the like effects: of which there are many examples obvious, ſhewing the true and adequate cauſes.

For by what reaſon, when one Heliotropium turning towards the beams of the Sun, ſhould all other of the ſame kinde do the like? and whē one Lote erecting it ſelf from the bottom of the water at the riſing and ſetting of the Sun, all other kinds of Trefoile in the ſame Hemiſphere move in the like manner by the fame virtue? Or whence cometh it to paſſe, that many which are born in the Novilune or new of the Moon have en equall impotency and imbecillity either in their bodies or mindes? Or from whence is it (as Mizaldus obſerveth) that the fat and fleſh of a Bear taken and kept cloſe in Troughs, or other convenient veſſels, do increaſe at the ſame time when as the Beares lying in their dens in the Winter time do wax fat? Or why doth a Womans milke agitate and prick in her breaſts at the ſame time when the child (being abſent) for want of it is diſquiet? Why do the Peaſe ſowed in the New of the Moon in ſeverall places, continually to the end of the Harveſt bloſſome, and yet never bear? And why alſo ſhould that diſeaſe be fatall to many thouſands that hath been mortall to one man? And that (as Engliſh Hiſtories report) an Aquula or water prepared only for the purpoſe, did ſignifie and preſent the condition of the Kings Sonnes Oliverius and Artus, notwithſtanding they were many miles diſtant?

Or as ſome have beheld two muſicall inſtruments ſo proportionated that the ſtrings, of the one ſhould ſenſibly move with the ſound of the other, and non to ſtir at the ſound of any other inſtrument? What ſhould be the reaſon that bloud ſhould guſh forth from the body of one ſlain, when the Homicide is in preſence, and as it were point him out? Or that the Ellychnium or match of a Lampe fired by a ſingular Artifice ſhould certainly predict the diſeaſe and death of the perſon (though far diſtant) whoſe bloud is adhibited or applied unto it?

I ſpeak not of the Magnetiſme of the Electrum (or Amber) which though ſhut up in ſeverall boxes, hath the ſame virtue of transferring and conveying the ſecret intentions of the mind unto thoſe who are abſent and far remote: Nor of the Sambucum (or Elder) which hath the ſame, if not greater, virtue againſt the falling Evill, whoſe berries do increaſe and grow ſometimes by the putrefyed bodies of dead Sparrowes and Magpies, and ſometimes by their excrements or dung: Alſo the root of Tamarisk ſteeped in the urine of one that hath the yellow Jaundiſe, and afterward burned in the fire, cureth the ſame. And the hearb Condyloma (or Mullein) applyed to the diſeaſed and caſt into the ayre, doth admirably cure the Haemorroids. And alſo that there is ſometimes a leſſer, ſometimes a contrary quality in Vegitives of the ſame ſpecies; which may likewiſe be ſaid of the diſpoſitions and natures of men, borne under either equall or different Aſcendants or Climats.

The true cauſe of all which, is the harmony of ſpirituall Mumie under the certain ſtars or genius of every thing deſtined and impowered by ſacred providence, by whoſe excelling ſtrength and motions all ſubordinate things enjoy in every part alalegicall and true proportionall virtues, unleſſe ſome hindrance by accident (as by the impurity or inequality of the matter) do intervene.

So that hence is the diverſity of things of the ſame ſpecies, according to a greater or leſſer power, for they may hinder all the Celeſtiall influences by the confuſion and inhability or impotency of their matter: Hence alſo ſpringeth that proverb of the Platoniſts, The heavenly influences operate according to the merit or goodneſſe of the matter, and thoſe things in which the Idea of the matter is moſt predominant (viz. which have a greater ſimilitude to the things ſeparated) can more properly operate the like virtues and effects as the ſeparated Idea.

This is the very reaſon, and true Philoſophicall cauſe of the ſympathy of things, to which all other (unleſſe made Appendices to this) that have been with much ſtudy invented, and with great applauſe received, muſt neceſſarily give place.

Heare what Scaliger ſayeth (a man of that accurate judgement that I ſhould ſcarce beleeve he could be deceived) It is certaine (ſayeth he) that there are ſome things which are common to ſpecies, and therefore are inforced to a certaine Congruency; and ſo there are certaine diſtinct qualities or contrarieties of kinds, from whence proceeds different ſpecies; and theſe are the originall of Sympathies and Antipathies.

But if a genericall community be the adequate cauſe of ſympathy, how comes it to paſſe, that all ſpecies of what kinde ſoever, have without order the ſame congruency amongſt themſelves? I ſpeak of the [••]vocall genus, for all ſpecies have not equally one and the ſame affections: For example; ſuppoſe the ſpecies of the Equivocall genus were here to be underſtood; then the ſympatheticall Cancer would not be rightly an Animal, as other fiſhes, without that Sympathy: If alſo incongruent differences of Genus's, be the cauſe of Antipathy in Species, (which nevertheleſſe would be manifeſt (petitio principii) to affirm what he doth not in the interim tell in what the difference conſiſteth) how cometh it to paſſe, that all ſpecies of this difference are not Antipatheticall? As for example; one Antipatheticall affection of a man being common to every individuall man, why (ſeeing every man equally participates of the form of difference) ſhould they not have principles tending to thoſe contrary affections?

Therefore the Philoſopher ſeemeth unwiſedly to carp at the Phyſician, yea, by his favour, I may ſay) unjuſtly; for, [•]hough he endevours to refute Fracaſtorius, to whom, in this point, more credit is to [•]e given) or makes at him as it were with ſeverall paſſes, yet they may eaſily be put by, or avoyded, if we ſhall underſtand by the conjunction of form in Sympatheticals and their propagation (which Scaliger doth chiefly oppoſe) not the form as it is diſtinguiſhed from the whole matter and ſubſtance, but the ſpecies out of them ſpringing and ariſing together: and by the conjunction no other thing then the promotion and mutuall application of the power and properties of it, by which it operates.

The effuſion or [〈 in non-Latin alphabet 〉] (emanation) of theſe and the like properties we ſhall here deliver.

Theophraſtus affirmeth, that the [〈 in non-Latin alphabet 〉], or extraction and tranſplantation of Mumie, may be made, and effected without the diminution of the thing, or the ſubſtantiall form of it; therefore it muſt be an Accidens which muſt be ſubſtracted, and which is uſed as the means of tranſplantation, and that properly; its eſſence being not altogether divided from the ſubſtance of the thing, which with the ſpirit of the matter being brought to its extremeſt bounds, immediately with the property of the preſent Microcoſmicall Magnetiſme, by a mutuall concurrency is united; and laſtly, by the mediation of the Terrene ſtars, and the Celeſtiall Spirits and Influences i[•] accommodated, and by their adſpiration and conjunction, through a certain occult virtue of their Conſtitutions it gaineth ſo much as before it wanted of perfection.

Wherefore, Tranſplantion is nothing elſe but a mutuall propagation of one thing into another, by the benefit of the property of Eſſentiall Mumie duely extracted by a Magneticall virtue; and thence by their equall cognation with the ſtars, promoted to a ſingular excellency and fortitude.

(The difference of Mumie followeth.)

CHAP. II. Of the differences of Mumie.

WEE ſhall not here inquire after the differences of Mumie in generall, for that hath been principally treated of in the [•]recedent Chapter, but onely of thoſe which fall out in the Caſes of Paracelſus, which hee calleth Corporeall: Theſe are to be taken from the nature of the Elements, to which the bodies after death are commit[•]ed; for as they by themſelves have not [〈◊〉] like operations, but interchangeably diſcede from themſelves with great difference; as in the fire, their fiery; in the air, their airy qualities, &c. ſhewing proprieties that are ſometimes very contrary among themſelves; ſo the generations and corruptions of things begun in the ſame and perfected, are diſtinguiſhed by an extreme difference from themſelves; nor are the conditions of generated and corrupted things every where the ſame; For example, in generated things the airy fleſh of Birds is not the ſame with the watery fleſh of Fiſhes, nor the fiery fleſh of the Wolf and Lyon the ſame with the earthy fleſh of the Oxe, &c.

So bodies receive a nature, clearly diſtinct from the diverſe Elements to which after death they are committed: for when a humane body is left by death in the bowels of the earth, then it endureth an earthy & a kind of tepid putrefaction, the ſpirit within being ſuffocated, ſo that its Mumie is loathſome and not proper for uſe. So likewiſe a body in w[•]ter followeth the nature of the Element, and turneth into a mucilaginous or ſlimy kinde of putrefaction, which is alſo pernicious to the vitall ſpirit or Mumie of a thing. The fire is altogether deſtructive both to the ſpirit and body, ſo that it wholly demoliſheth it, and driveth out the Mumie wholly, unleſſe its certain degree or quantity be obſerved.

Wherefore there are four corporeall Mumies ſpecified by Paracelſus (viz.) of the Fire, Water, Earth, and Aire, but the three former doe ([〈 in non-Latin alphabet 〉]) as it were ſuſuperficially and uncommodiouſly make up thoſe kindes of Mumie, only that Mumie of the Aire remaineth uſefull; and that is ſo far from being in the leaſt degree apt for the conſervation of humane life, that it is rather quite contrary, (to wit) more tending to antipathy then ſympathy, and more veneficiall (although forbidden by the Divine Law) then beneficiall. There are principally two cauſes of this; Firſt the deſtruction of the whole body putrefying within it ſelf; by which the Earth and water of the Microcoſme, are forced to return into their firſt macrocoſmicall ens; and ſeeing the other two Elements (viz. Aire and Fire) are the retinacle and ſtay of life, which only poſſeſſe a perfect and incorrupted body, therefore that preſently ſeparates from the other three Mumies aforementioned, and retires into the living body of the Macrocoſmicall Element, which receiveth it even as the field doth the eſſence of the dung: we do require nothing from Mumies for the preſervation of humane life, but the very life (which conſiſteth in the fire and aire, or more properly) is defined to be Calor and Spirit entire, therefore they retain nothing more in themſelves that may be uſefull for extraction.

The other cauſe is the ſame with the former concerning the elemented parts returning to the Elements; this only excepted, that it is to be taken out of thoſe bodies that periſh by the violence of the other three Elements: But here we ſhall only ſpeak (and that properly) of thoſe that dye by defect of body, or neceſſity of diſeaſes; for this in reſpect of its decaying virtue, is not to be preferred before the other three (rejected) Mumies; for although they are [〈◊〉] diſſolved by the ſenſible action of the eternall Elements, yet they internally co[•]rupt them in an inſenſible and indiſcern manner; which afterward cauſeth not o[•] a diſſenſion, but alſo an inteſtine conten[•]on to the utter ruine, deſtruction, and d[•]ſolution of themſelves in ſeverall m[•]ners according to their degrees of pred[•]minancy: Whence proceedeth the vario[•] Idea of diſeaſes, ſometimes the Drop[•] from the pluviall impetuoſity of Wate[•] ſometimes the Feaver from the Nitro-ſu[•]phurous predominancy of Fire; otherwh[•] the Leproſie from the impreſſion of Eart[•] and many more which the Phyſitians o[•] mention in their Pathologicall Treatiſ[•]

Wherefore this corruption of Elemen[•] being quickly moved, the Mumiall B[••] ſame of life, and vitall ſpirit (their hab[•]tation being diſſipated) muſt of neceſſ[•] ceaſe; and transfixed bodies being af[••] this manner ſeiſed on, or ſurpriſed [〈◊〉] ſudden death, have an unwholſome a[••] unprofitable Mumie, improper for uſ[•] which Theophraſtus calleth in the Germa[•] tongue, Die Mumien der am Schelmen [〈◊〉] ſtorbenen Leíber, the Mumie of execute bodies.

Which evils may be excited in theſe th[••] [••]mies contrarily and Antipathetically ac[•]rding to the imprinted infection of every [•]ody, which we may gather from thoſe that we eaten the boild fleſh of a mad Wolfe [〈◊〉] Dog, who preſently become mad them[••]lves; alſo the boyled liquor of peſtilentiall [••]kaſſes, being ſprinkled upon poſts, handles [•]f doors, &c. do cauſe a moſt peſtilentiall [•]fection; whereof there are divers ſorts; that which proceeds from the Mumie of [•]orcereſſes, from the duſt of infected Sepul[•]ires, and from the Mumie which draweth [〈◊〉] infection from Spermate diabolicall ta[•]n, &c. Theophr. Paracelſ. in his Tract. 2. de [•]ſtilitate, doth (upon good conſiderations) [••]ut obſcurely handle this Peſtilentiall infe[•]ion; wherefore ſeeing Paracelſus was ſpa[•]ng herein, we ſhall modeſtly forbear to [•]eat of it, leſt we ſhould enduce any one too prone of themſelves) to practiſe ſuch [•]mpieties.

But to the matter; a body dying by the interception of aire, receiving not tyranni[•]all or forcible impreſſion Elementary into [•]s corporall Maſſe, remaineth wholly unde[•]troyed, and is leſſe ſubject to the Elemen[•]ary reſolution or putrefaction, ſo long as [•]t is preſerved and kept under a moiſt heaven, and in the Aire: And that becauſe the evolation of the watry humour being accelerated by the aire and motion, doth preſerve the oily and Balſamick humor in their Eſſence, which would otherwiſe be accompanyed with the watery humour; And this plainly appears by wood burned in the fire (which we vulgarly call Charcoal) and in fleſh ſmoaked (in the chimney or otherwiſe) by which means they are more durable, and alſo retain their alible and nutrimentall juice entire; from whence they are uſually had in great requeſt.

Thus it happeneth that the Mumiall ſpirits ſuffering extremely by the preſent evill, are drawn and retired into their chiefeſt ([〈 in non-Latin alphabet 〉]) ripeneſſe and perfection, and are powerfully, and exactly commiſcerated with their moſt internall ſubſtances; as a living body is more capable of any faculties, ſo after death being indued with this Balſamick potency more internally, more powerfully reſiſteth the putrefying habitude of the Elements, and defendeth it ſelf againſt all encroachments of adulterating corruption. For the clearing of which there are diverſe arguments; (for inſtance) bodies diſſected into many parts (though they have not ſeverall ſpirits, but incluſed) do contrary to their nature leap and ſtirre up and down with ſeverall motions; inſomuch that they are vulgarly eſteemed innocent and not able to die while the ſun is above the Horizon: And ſometimes a dog is obſerved to bark (as it were) and make many motions, his heart being cut out, as if he would tell Ariſtotle he was deceived in his opinion, when he ſaid the heart is the firſt that liveth, and the laſt that dyeth.

Moreover, the Balſame is not neceſſitated to depart from the body or habitation of the ſpirit, or vitall Balſame, ſo long as it remaineth entire and unhurt, in what part ſoever it is ſo irreſoluted or reſolved into its Elements; and therefore nothing is here dere linquiſhed or ſeparated but the animating rationall ſoul, or the informing form of man, whoſe preſence gave a difference to every thing ſpecifically; for a man being defunct and reduced into Mumie, is no more a man but equivocally; and the vitall ſpirit, vegetable, naturall Balſame, the Symphyſis, and with it the exuberancy of the occult powers, in ſuch a body ſuffer no damage.

Therefore the Aereall Mumie only of the Microcoſme, being extracted and ſeparated for the preſervation of the health of man, (and for many other uſes hereafter ſpecified) is approved of; ſo that the perſon or ſubject during life was perfectly healthfull and found, without any troubleſome paſſion, or eſſentiall conſtitution of parts or offending faculty, which may occaſion any Mumiall imperfection, for thoſe procure an Antipatheticall operation.

CHAP. III. Of the Extraction of Aereall Mumie.

PAracelſus in many places wonderfully extolleth and openly profeſſeth that the Balſame of the Aereall Mumie of the Microcoſme doth preſerve the health of mans body, becauſe it moſt powerfully reſiſteth all ſorts of poyſons received; it expelleth the contagious intoxication of the plague, and many other diſeaſes: And that ([〈 in non-Latin alphabet 〉]) the efficacy and virtue, in perfection of Aurum potabile, and of all other things of the greater world, even of the Philoſophers Stone, may be gathered and raiſed from it: wherefore I ſuppoſe it requiſite to unfold this myſtery more deliberately, and more accurately to ſet down the Extraction of it: In the purſuance whereof I finde that this Aereall Mumie may be ſeparated & extracted ſeveral waies; as following.

Firſt, it is performed by the way of Putrefaction and ſeparation of Elements, and their combination, ſo that from thence ariſeth a new body in reſpect of the difference in its members, the Mumie being extracted hence retaineth all its former properties whatſoever, and is moſt ready to aſſiſt them in another.

Secondly, the Extraction of Mumie is perfected after the manner of Quinteſſence, of which in our firſt Tract, &c.

Thirdly, by the deſtruction of the Body, and afterward tranſplanting the ſpirit of the Mumie into another vegetable body.

Take theſe three Extractions particularly handled for their better explication and expoſition in the Tractates following.

The firſt manner of Extraction of Mumie: Or, Of the Tincture of the Microcoſme.

COrporeall Mumie is to be taken when as the ſubſtance adhering to every member, (viz.) the liver, lungs, or the whole body, (by which is underſtood the fleſh and bloud) do putrefie during the time of a Philoſophicall moneth in a viall Hermetically cloſed, that it may have (as it were) a mucilaginous form: the Muccago or filthy matter being wrung or drained from it, muſt be laid in dung to putrefie a Philoſophicall moneth, that ſo it may be reduced into a Spagiricall Embryon; let the water be ſeparated from this Embryon matter in Balneo Mariae, and the aire in Aſhes; The water being again powred on the reſidue, and the ſignature duly interpoſited, let it putrefie another moneth in Balneo Mariae; then muſt the Water and Fire being extracted together by Aſhes, the Water being ſeparated from the Fire through Balneo Mariae, and rectifying the Fire apart by Aſhes: This will ſo ſeparate the Elements (though the aforeſaid Embryonian Earth may yet require another purgation) as if they were reſolved into their three principles. After which let that Foeculent and droſſie Earth be reverberated or boiled in a cloſe veſſell for four daies; then let the Element of Water be diſtilled by a Balneall temper, that it may only conſume the heterogeneous humidity; the reſidue is to be perfected by Aſhes.

The water that floweth upon the reverberated Earth boyling in Aſhes, muſt three or four times by a ſtrong fire be repelled and forced out, ſo ſhall it appear more pellucide and clear, and will be rectified with the proper Earth by the ſame work.

In like manner perfect the Aire upon the Earth by cohobating it to a purity and reaſonable ſapor.

Then proceeding to the Fire; let that mixed with the Water, be put into a place fit for putrefaction for ſome few daies, ſo ſhal the Empyreuma (or droſſe of the Fire) be abſtracted from the water by an Arenarious or ſandy kind of diſtillation; then ſeparate again the Water from thence in Balneo Mariae, afterward place it to putrefie for ſome three daies mixed with the Earth; then diſtill it by the Sand in a ſtrong fire, and the fire will riſe up together with the Sand, which is to be ſeparated from the Water, the fire remaining in the bottome.

Purſue the ſame Infuſion, Distillation, and Separation from this Element of the Earth, untill nothing of that Fire remain in the bottome; the Water at length being ſeparated (after it hath been divided from the clear Fire remaining three dayes) muſt be abſtracted from it throughly by Balneo Mariae; the Fire at laſt being reduced to the Calor of Aſhes; this will ſublimate this laborious rectification being of a more weakly operation: For thus by cohobation the Airy Balſame from the Water and Aire, will be conciliated to the Fire, and the Fiery Balſame by Fire to the Water; ſo that the laſt Liquors will be reſpondent to the two firſt Principles, Mercury and Sulphur; which afterward being rectified by a circular motion will return into their proper Center, (viz.) the Mercuriall Liquor with the Sal, but the Sulphur circulating by its ſelf will paſſe into its own Center.

The third Principle muſt be perfected according to the [〈 in non-Latin alphabet 〉] or operation following, viz. the reverberated Earth beaten upon Marble muſt be ſteeped in four times as much of the Water ſeparated in the firſt diſtillation by the Balneo, and muſt again be coagulated by Aſhes, and ſo to be continued untill the Earth ſhall have throughly ſucked up the Fire, (for it will be ſublimated to the likeneſſe of Snow) ſo the more impure part, as the Tares ſowed in the field of Nature, hindering the juncture of familiarity and concord, ſhall be wholly relinquiſhed and left rejected.

Which earth being refined by ſublimation, will truely make the third principle (viz.) Sol, which is the Mater into which the other two (Mercury and Sulphur) are to be perfectly received as the procreating Spermate of Man and Woman, being appointed and approved for a new and admirable increaſe, containing in it ſelf the Portracture and Nature of the whole World: (I mean of the Tincture extracted out of the Microcoſme) and therefore called by the name of the Microcoſme or little World, but rather by the title of the Microcoſmicall ſtone of Philoſophers, ſeeing it a Medicine for all diſeaſes.

The third manner of Extraction, or of Aereall Mumie.

A Third Extraction is of Aereall Mumie or of the Balſame of the body prefocated and this muſt be done by the means of Tranſplantation.

Firſt, let the Mumie being mixed in [〈◊〉] fourth part of hot and dry earth be diſſolved in a cloſe veſſell for a month, or untill i[•] hath a mucilaginous form, then put in the ſeeds of ſuch plants whoſe virtues are effectuall againſt the diſeaſes you would have cured, viz. for the Plague Antipeſtilentiall ſeeds; for Feavers the ſeeds of Plants contrary to them, and ſo of the reſt; ſo leave them in the open ayre while they begin to ſprout and grow; for the magneticall virtue of the ſeed and its ſpirit ſwelling in it, doth not only anſwer in proportion of Ayre, but the ſame (although often changing its nature with the ſpirit of it) doeth as it were nouriſh the inward Balſamick ſpirit of the Mumiall Earth, and ſo while it thus vegetates it will aſſociate the ſpirituall virtues and properties of that ſame Mumie with it ſelfe continually.

Moreover, the Extraction of the ſame [•]arbe skilfully mediated with the ſpirit of [•]ne, after the manner of the Quinteſſence [•]d Magisterium, will be very commodious [••]d uſefull for the conſervation of health, [•]d repelling of many diſeaſes. Which [•••]ſtery of Tranſplantation is more amply [••]dled in the ſubſequent Chapter; And al[•••]ugh many reaſons may be given for [••••]all Extractions, yet I ſhall only here lay [•]wn Three as moſt principall and requiſite [〈◊〉] ſhew the potency and operation of the [•]ore ſecret Medicine; the reſt (through the [•••]rt and Alembick) I will leave to the [•]rofeſſor.

CHAP. IV. Of the Spirituall Mumie of a Micr[•]coſmicall living body.

THeophraſtus Parac. (in his Book de T[••]pore) having finiſhed the four ſorts [〈◊〉] Corporeall Mumie, as in the former Series; [•]ſcendeth now to a more myſticall and adm[•]rable Mumie as he expreſſeth in theſe word Quod inſuper alid Mumia deture vivo exiſten[•] corpore, vel exquavis ejus parte, integris & inoffenſ[•] iis permanentibus, extrabenda, &c. There m[•] be alſo another Mumie extracted from [〈◊〉] living body, or from any member or pa[•] thereof remaining whole and entire, whi[••] will cure many affections (otherwiſe inc[•]rable) by a common and eaſie way, b[•] which, as by a naturall and wholeſo[••] Philtre, a loving and mutuall complacenc[•] is procured between a man incenſed again[•] his wife; and many other excellent experiments are found in it, though ſome ignorant and evill diſpoſed people will no[•] grant any ſuch thing in nature; who[•] frivolous arguments and ſophiſtry bette[•] experience hath conſuted. Theſe (Experiments) have hitherto been much concealed from the moſt learned, and notwith[•]tanding have been uſed by the Ruſticall and [••]mon people, of whom ſome by this Mumie [••]ve cauſed their Heards, Geeſe, Hens, and [••]geons to love them, others have (with like ſucceſſe) given it to Dogges, Falcons, Stags, and Lyons, by which they have been ta[•]ed, and alſo by the proper uſe of this [••]y have perſwaded and allured wilde [••]ſts into their nets; which myſtery of [••]e Magnetiſme I intend not in this place [••]ther to enlarge.

The ſame Paracelſus (in lib. 4. de Origine [•]b. inviſib. toward the end) ſpeaketh thus, which for the benefit of the matter and [•]elegancy of the ſtile, I have here recited in [•]is own Language.) Ran die Sondurch em [•]laſs ſchetnen, unnd das Fewr durch den [••]en geben, unnd beyder Leib bleibet [••]auſſen: So can auch der Leih ſeine Krafft [•]n die Weite geben laſſen, unnd ſtill liegen [••]ſſ wohl als die Sonn durch dz Glaſs, und [•]ompt doch ſelbſt nicht dadurch: Drumb [•]ird dem Leibe an ſich ſelbſt nichts zuge[•]eſſen, ſondern den kraffte die anſs ihm [•]ben, ingleicher Weiſe, wie der Geſchmack [•]on eim Biſem, deſs Leib auch ſtill lieget. Alſo find auff den Grund die Bielfeltigen Experimenten in Mumia erfunden worden, daſs man ſagt das Lheil am Menſchen iſt gut dazu, das ander iſt gut zu den Dingen, dabon ich bie nicht ſchreiben wil, biſſ ich zerlege die Mumien in der Himmiſchen Schuel, in welchen Orten erklaret werden die Ding, ſo euch hie werden gebreſten, denn fie haben ſo groſſe Myſteria in ihnen, daſs fie eines trefflichen Buchs wel bedurffen, &c. (which is thus rendred) If the Sun can ſhine through the Glaſſe, and the fire ſhine through the Furnace, and the bodies of each is not neer, then the body alſo can ejaculate its virtue though it lyeth ſtill and comes no neerer then the Sun doth to the Glaſſe, for it doth not paſſe through the Glaſſe: And conſequently nothing is attributed to the body but to the virtues proceeding from it, even as the ſent which the Moſſe affords, whoſe body lyeth and ſtirreth not. The like Experiments were found in the Mumie upon good grounds, whereby it was known that ſome part of man was good for ſuch a thing, and ſome were found to do good otherwiſe; of which I intend not to write now, but refer it to the Schooles, when Mumie ſhall be Anatomized in a heavenly manner, where ſuch things ſhall be further declared, which you now ſtand in need of; for there are contained therein extraordinary Myſteries, whoſe demonſtration would require a great Volum.

Which words of Parucelſus do excellently deſcribe that Spirituall Mumie, and other Sympatheticall and Antipatheticall Myſteries.

He demonſtrateth the true foundation and uſe of the Mumie (according to its doctrine) under the example or type of the Magnet and Iron, by which virtue the Magnet doth alliciate the Iron unto it, ſhewing by it the [〈 in non-Latin alphabet 〉] or true extraction of Spirituall Mumie and its hidden faculties (of which further hereafter, though he doth ſomewhat obliquely and obſcurely expreſſe himſelfe) by handling the thing it ſelf, and foundation thereof in theſe words, Spiritum Mumiae nullius uſus eſſe, niſi mediante vivo quoclam corpore; that the ſpirit of Mumie is of no uſe unleſſe to a living body: which ſome may ſeem to enforce from the 29. Pſal. For what profit is there in my bloud, when I deſcend into Corruption? Although many may ſuppoſe little or nothing is here meant of Spirituall Mumie, yet if any one will narrowly ſearch into it, by comparing truth with truth, he may (by a more diligent enquiry) finde out the true concordancy of the Magnet and Iron, with their properties, nature, originall and virtues: After which he will eaſily know how to apply the (mentioned) Example to the preſent purpoſe, and alſo [〈2 pages missing〉] formes of different ſpecies are received in one and the ſame ſubject: We have an Example of this in the Lithopaedio Alboſii, and alſo in Coralls, Metalls, and in diverſe Mineralls, bearing the figures and likeneſſe of hearbs and other things: Now each forme (viz.) the Spirit or Theamedall forme by reaſon of its Lapidary Murcury, and the Martiall Spirit by reaſon of its Martiall Mercury, (in ſome meaſure) is received into the ſociety of the Lapidary Mercury, to which the ſpirit of the Celeſtiall motions particularly qualified is a faithfull and impart all conductor and coadjutor; for the ſubſtances, formes, and innate powers of the Terrene exiſtences depend on the aſſimilative aſpect of the heavens; and therefore they both are mutually inſpired by the Celeſtiall influences, and corrivally received into the love and boſome of the aforeſaid matter.

Arte poli vincliſque nova ratione paratis.

Thus heavens conſpiring, Art doth prove

A new found way to fetter Love.

When as the Twin-husbands having happily celebrated their Nuptialls, (with their aforeſaid Spouſes) by the conſummation of this Marriage, the [〈 in non-Latin alphabet 〉], or more predominant Sulphurous Martiall Spirit endued with a wonderfull mobility, ſubdueth and more internally poſſeſſeth the whole Mercuriall Lapidary liquor, the Metall merely proper being abſent, & the Theamedall ſpirit but weakly reſiſting and impotently endeavoring the performance of the ſame duty: On the other ſide the Lapidary Mercury by its cognation or affinity with the incloſed particle of the Martiall Murcury, doth not only affectionately retain the Lapidary Spirit, but alſo the Martiall, and coagmenteth the Metall into a Lapidary body, by the mediation of the Sal; for the greater part of Mercury is Lapidary, the leſſe Metallick.

Thus the whole Concrete is not alike, neither Iron nor Stone, but [〈 in non-Latin alphabet 〉] Herma[•]hroditicall or mixture of both, but yet, [〈 in non-Latin alphabet 〉] in ſuch proportion, that the Lapidary Mercury may obtain its naturall matter from the Lapis, and its ſpirits from the Iron, the reſt being permanent & exiſtent in it in the ſame quality, but in a leſſe quantity and efficacy.

This is the Hiſtory of the Naturall Magnelick generation, from whence are the very principles and reaſons of all its proprieties; For in that it attracteth Iron, or is attracted to it in reſpect of its more maſſy (and ponderous) body, is becauſe the Sulphurous Martiall Spirit being of a moveable and noble nature is intricated in an improper [〈2 pages missing〉] the more powerfull one faculty is, the weaker is the other; and contrarily one of the Contraries being ſetled, the other is removed.

Laſtly, whence is its Converſion to the North? briefly hence; The heaven in that part of it, the Ʋrſae cauda (vulgarly called the Tail of the leſſer Bear, or any other Starre) is the principium of this particular nature in the Magnet, comprehending the reaſon of its whole being, as the Moon of the Selenite ſtone, the Sun of the Lothes, and other Heliotropiums; or in a certain ſenſe the Sea is the cauſe of all other waters; therefore the Celeſtiall Spirits flowing into the Rudiments, Complements, and Suppliments of this Creature more abundantly by reaſon of the immobility of the Polary ſtars, of which alſo the contrariety of the mobible Aire being a cauſe, is of ſuch notable concernment, that they continually have the ſame motion of the Starre about the Earth; (which if you deſire a more narrow inſpection, it is ſufficiently experimented in the Tract of the Loadſtone) and ſo that in whatſoever adverſity or exigence they are, they naturally deſire to eſcape and recreate themſelves this way, by which there is a conjunction with the familiar ſymbolicall and chiefeſt Celeſtiall Spirits, and a mutuall and natural inclination with all other Elements and Elementaries.

Hitherto ſufficiently of the Magnet; where [••]rſt we muſt note ([〈 in non-Latin alphabet 〉]) ac[•]ording to its progreſſion, that the Magneti[•]all Attraction proceedeth from the Sulphurous Martiall Spirit, and the Coeleſtiall influence prelominant in it.

Wherefore it will be neceſſary and conveient to the exalting and extracting of the [••]burous ſpirit of the Microcoſme, to try it by a Microcoſmicall Magnet bearing affinity with the Martiall Magnet; as in the ſubſequent Chapter ſhall be more largely declared.

with it; ſo the generation and Principia of the Microcoſmicall Magnet is to be ſought ([〈 in non-Latin alphabet 〉]) in the Excrements of the Entrails aforeſaid.

The familiar nutriment of our nature being ſingularly ingeſted, and reduced by the Arches into the Materia prima or firſt matter, that liquid and Mercuriall ſubſtance, (for whither elſe can they more commodiouſly apply then to the ſaid Lapidary Mercury) For thoſe things which the ſulphurous ſpirit of the Microcoſme doth ſo much traverſe up and down, being liquid, doe cleave unto the embracements of the ſuperiour inteſtines, and aſſociateth with them though contrary to it ſelf, no otherwiſe then as the forme doth with the matter, is at length deduced through the Monocle.

This Conjunction being made when as they ſhall draw the Magnetick powers and faculties of its Microcoſmicall ſulphur, even as the Lapidary Mercury did the Spirits of the Martiall, doth not only deſerve the name of Mercury by its Analogie with the Lapidary Magnet (ſo called) but may moſt worthily be termed the Microcoſmicall Magnes.

That this is truely ſo, appeareth by that the Microcoſmicall Mercury indued with the ſaid ſpirit, demonſtrateth that Magnetick nature, dignity, and uſe by many various and wonderfull wayes, which is conſpicuous and clearly exemplifyed by that extemporaneous ſympatheticall Ʋnguent which is not unknown to many, eſpecially to Military men; for it is generally eſteemed the moſt ready (Cure), the Inſtrument or Weapon only that made the Wound being duely anoynted with it, wonderfuly mitigateth, and alſo healeth the Ulcer or Wound: So in the very Magnes of the Microcoſme (being diverſly diſpoſed) ſometimes it ſtrangely ſtoppeth the violent ſolutions of the belly, and (amongſt which) ſometimes the Dyſenteria or Bloudyflux, which if it be Epidemicall it hath its deſcent from above, and ſometimes it greatly provokes them: And this is generally obſerved even by the common ſort of people the ſaid Magnet being burned or fired either by throwing burning Coales on it, or elſe by burnt Wine and pepper together, ſprinkled upon it, doth with as much torment afflict the Nates depoſitoris inciviles, as the burning Coales themſelves, were they applyed to the ſame parts.

Of which ſaith Paracel. (in Tract. 1. de modo Pharmacandi:) that the aforeſaid [〈 in non-Latin alphabet 〉] [〈2 pages missing〉] ſpirit of Man, (according to their ſevera[•] natures and proportion) draweth with as muc[•] alacrity and aptneſſe, as is before ſpecifye[•] of the Attractive faculty of the Loadſto[•] to Iron, (viz.) from the well and ſoun[•] part a ſound and well diſpoſed Spir[••] from the diſeaſed a languiſhing Spirit infected with that diſeaſe, as this Conjunctive appetite is naturall to every thing[•] its like; and there is an eaſie ſolutio[•] of the parts of a ſubject when as like [〈◊〉] drawn by power of its like; in which reſpe[••] that of Heraclitus is not abſurd, Omnia fieri p[•] amicitiam & per litem, all things are do[••] by amity and ſtrife. Of which more amply[•] in another place.

CHAP. VII. Of the uſe of Spirituall Mumie (in generall.)

IT is affirmed before from Theophraſtus, that the Spirituall Mumie extracted from [••]e propoſed Magnes, is of no uſe, neither [••]n it effect any thing, unleſſe a live body or [••]getable Animal doth intercede, & not with[••]t reaſon, for ſeeing the virtue muſt only [••]ſue out of the body, it would be more [•]mpotent and uncapable of procuring effects worthy its originall; for nothing operates beyond its ſpecies and degree; therefore it muſt of neceſſity be inveſted with ſuch a ſubſtance, whoſe interiour Anatomy according to the harmony of the Heavens doth as much agree with it as its former ſubſtance from whence it was extracted, or whoſe condition is the ſame with the former in the ſeries of the Celeſtiall dignities; for it is moſt certaine and confirmed by invincible Experience, that theſe Terreſtriall things diſpoſe themſelves in order to theſe Celeſtiall, and that what happeneth to one by the virtue of the Celeſtials, that preſently by the concordancy of the ſuperiour (powers) is [〈2 pages missing〉] unto it, and transferred into ſome vegetable ſubject capable of the vitall power o[•] increaſing it, might by its ſpirituall attractor[•] virtue be continually augmented.

To which may be anſwered, that although the Magnes of the Microcoſme wil[•] extract ſome part of the ſpirituall, yet i[•] will not do it ſufficiently, nor ſo much a[•] is neceſſary for tranſplanting or eradicatin[•] diſeaſes, but this tranſlation to anothe[•] body will make it leſſe operative, being baniſhed from its own: Of which more at larg[•] in the enſuing Proceſſion (being a continuatio[•] of this Extraction.)

Take Magnetick Earth, into which ſom[•] ſpirituall Mumie being received by f[•]mentation, let it be inſeminated into ſeed[•] or implanted into ſome hearbe prope[•] for the diſeaſe and member you woul[•] Cure; as

For the

• Jaundies
• Dropſie
• Pluriſie
• Plague
• Ʋlcers &
• Wounds

into

• Line-ſeed, Hemp-ſeed Juniperberies.
• Pimpernel, Cammo[•••] Wormwood.
• Saint-Johns-Wort,
• Scordium, Plantane,
• Spotted Arſmart.

[•]d ſo in the reſt, by adhibiting their pro[••]r guides: Let them grow and vegetate in [••]e open Ayre, and ſo the Attractive proper[•]y will wax much ſtronger, and through [〈◊〉] vegetative nature, will wholly draw and [••]ck up the Mumiall ſpirits, Sympathetically and Antipathetically, by the benefit of the [••]it of the World; and through the means [•]f the ſeminall quality of its ſpecies, (if its [•]roper form ſhould degenerate) it will re[••]in and keep its properties without any [•]ifficulty: And this proceeds from the [•]ongruity of forms in both; namely, in [••]e member adminiſtring Spirituall Mumie, [•]nd in the ſeed or plants conforming to it; [•]herefore, if the infected member be weak, [••]e impotency thereof will be transferred [〈◊〉] the ſeed or plant; if it bee naturally [••]ong, they will alſo, after their man[•]er, participate: And this is readily per[••]cted by the meanes aforeſaid, as a kinde of Magicall allurement and preparative, which is apt to receive the Celeſtiall infuſ[•]ions.

But it is to be obſerved, that the plants [•]r fruit muſt be diverſly ordered (that they may the more eaſily work this effect) and accommodated to the nature and ſeverall conditions of the Diſeaſe: As for Example.

of the vitall World, through the Rayes of the Stars opportunely applyed. (But to our purpoſe.)

It is now carefully to be looked unto, that the hearb or tree with which the Mumie out of the ſound member is mixed, may not decay or be cut, but that with all care it may be preſerved alive and growing; therefore that vegetable ſpecies muſt be tranſplanted into the very kernell, neer the root of a ſhady and green tree, the hole being firmly cloſed up again, that ſo the moyſture of it may more properly be exhauſted, and by applying every thing rightly, the operation may the more effectually ſucceed

And it muſt alſo as carefully be obſerved, that the fruit or tree into which the diſeaſe is tranſplanted, do not grow up too ſuddenly and rankly, (which often happens) for ſuch ſuperfluous vegetation is dangerous, and hurtful for the member: This may appear by the example of Hair, which is often tranſplanted into a Willow, that it may grow the faſter, nor is it without ſucceſſe; but when they are left in it beyond their proper time, being not cut down nor burned, that over rank and moiſt vegetation oftentimes proveth hurtfull to the brain and eyes, eſpecially to the latter; which is alſo dangerous to any afflicted or troubled with Phthiſick and Feavers, (while they happily think themſelves [••]ure;) which onely proceeds from this er[•]s, that they improvidently place their [••]nies in herbs and trees of a rank or too quick [••]tation.

Alſo, you muſt carefully provide, that [〈◊〉] chooſe a ſpecies temperated according to [••]e condition of the perſon or member in[••]ſted, that ſo it may rightly perform its [••]ty.

Which proportion of generall harmony [•]very commendable: As for example, the [•]ake eminent for its duration, and of a ſlow [••]th, is therefore moſt proper for the teeth [•]f Children (ſhedding them the firſt ſeaven [•]ears) to be tranſplanted into, to avert any [•]iſeaſes from them, during their whole life. [•]or with leſſe reaſon againſt the [〈 in non-Latin alphabet 〉], or [••]ſtenneſſe of Children, a wedged piece of [••]cke is taken, with a certain quantity of [•]arley corns, upon which cauſe the Childe [•]o make water for ſome few dayes, then dig from under the Oake a handfull of freſh Earth, [•]nd mingle it with the Barley; after which, [•]it a young Oak, and put the Earth mixt with the Barley together into it, and alſo the aforeſaid wedge of Oak, not without a myſticall Mumiall reaſon, like this of ours; which may likewiſe occaſion the commen[•]ations of that Shrub, which is ſaid to be [〈2 pages missing〉] from Antiquity, (namely) a Bath made o[•] the blood of Infants, for curing the Leproſ[•] and to reſtore corrupted fleſh: So that th[•] (without cauſe of injury) hath rendre[•] certain Kings hatefull to the Common people.

For it is both deteſtable, improfitable and noxious, in reſpect of nutrition, to receive the parts themſelves, and humane blood into the body; for, illud quod nutrit, non plane corpori debet eſſe homogeneum, that which nouriſheth ought not properly to be homogoneall with the body; becauſe ſometimes a like thing cauſeth evill effects; an example whereof we have in Faustina daughter of the Emperour Antonius, who drinking the blood of a Gladiator, whom ſhe affected, it wrought, in ſtead of love, a ſtrange hatred, (as Julius Capitilonus writeth:) And that Roman (of whom Schrammius ſpeaketh in Faſciculo Hiſtoriarum) who drinking the blood which guſhed out of his owne vein, wonderfully forgot that Learning which before he was exquiſite in: I might alſo inſtance the blood of a Cat, which ſometimes having been drunk, did infuſe a ſtrange madneſſe, with a Cats geſture and yawling. Many other examples might be produced of this nature.

Therefore, if it be required to give Mu[••]e extracted from another, to any man, the [••]feſt way is to preſcribe the whole fruit in[•]reaſed by that tranſplantation to be eaten or drunk; or otherwiſe, give the Eſſence of it extracted by the benefit of the ſpirit of Wine; both which will be ſucceſſefull: Whereof more at large in the Tract of Love and Amity following.

muſt be eſteemed the firſt Cauſe; whence i[•] the firſt and principle motion of all things And (in lib. 1. de Generatione) he ſaith that the Heavens was accompted by the ancient Philoſophers) for the Progenitor, or fir[••] Parent:

Nor doth ſubtle Scaliger (in Exere. 6. [〈◊〉] Subtil. Sect. 2.) unfitly argue againſt Pr[•]clus, That Nature is a Sublunary power; bu[•] in this it differs from Nature, that the u[•]verſall Circuit of Nature is never comprehended; Nature being the Motus principium and Motion being above the Moon, no movin[•] thing can be equall in power with the Mover[•] but he ſaith truly, that this power is no ſeparated from the Celeſtiall bodies; that is diſtinct from thoſe powers from which the[••] our affections proceed; wherefore, according to their Power, Concurſion, Mixtion, an[•] Alienation, it hath a diverſe Creation, Exiſtency and Diſſolution: What elſe is this, but th[•] motus principium to be in thoſe Celestials and that the Heavens have power to effect all things?

Thus ſtrengthened therefore by the Authorities, I may preſume with Fernel[•] the Phyſician an excellent Philoſopher (in [〈◊〉] de abd. rer. Cauſ.) gravem eorum eſſe ſtupid[••] tatem, qui ſidera nihil in aera niſi calorem an[•] frigus, imbres aut ſiccitatem lumine motuque ſ[••]ducere contendant; that ſuch are very igno[••]nt, who would enforce upon the Stars [•…]ely a power over the Air, of cauſing Heat [〈◊〉] Cold, Moyſture or Drought by their [•]ight and Motion; if by their good Con[•••…]ution they do defend and preſerve the life [•]f all things; why by their evill diſpoſition [•…]y they not diſcomodate the like? Thence [〈◊〉] ſay) is the firſt and chiefeſt health and con[•…]rvation of al things, thence alſo proceedeth [•…]ath: Thoſe therefore that are unskilfull [〈◊〉] this Contemplation, do wholly abrogate [〈◊〉] Cauſes and Powers; and deny them, as if [•]hey were not, contrary to the teſtimonies [•]f Reaſon.

Neither are theſe (powers) received in the [•]ublunaries by that univerſall and equivocall [•]ower of the Heaven, which is drawn by all and every ſingular thing more or leſſe, according to the various preparation and con[•]itution of their Nature, to which action [•]hey chiefly reſpect, and ſeem to govern over theſe Sublunaries by their Light and Motion: [•]or the ſame operation, and eſpecially of [•]his, and of every ſingular part of it (of ſuch the natures and ſpecies are for the moſt part diverſe) cannot be denyed to be effected by their Influence and Aſpect. Neither do the virtue or ſpirit of the Celeſtiall bodies alwayes perform their work by intermixing [〈2 pages missing〉] at the riſing of the Sun, at what time the Cock is obſerved more earneſtly to crow; which alteration the nature of the Cock doth more ſenſibly and accurately apprehend then any other Creature, becauſe in the ſeries of things every one hath its dependency from a certain Star; the Cock is properly and eſpecially conſtituted in the Solary order.

In which ſenſe the opinion of the Saracens would not be ſo ridiculous and contemptible, who feign that there is a great Cock in Heaven, whoſe Crowing other Cocks here on Earth do only hear, and indeavour to imitate as often as they hear him Crow. And that of Plato I conceive in the ſame ſo[••]e, (viz.) that in the Earth the Celeſtiall bodies are in a Terreſtriall condition, and in heaven the Terreſtriall bodies are in a Celeſtiall dignity, &c. Alſo according to the Philoſophy of the Pythagarians, the Stars are great Syſtems containing in themſelves whatſoever we have in the Syſtems or compaſſe of the Earth, Aire, and Water: To which that of Paracelſus agreeth in Tract. 1. de peſtili[•]. Auſe dem Syder iſchen Leben ent ſpringet daſh Thieriſche Leben deſe Menſchen, alle[•] matu[•]tieh auſs Eigentſchafft und Krafft deſs Himmels, Als i[•]r ſehet an dem Haan, der ſchreyet die Mitternacht und den Tagan, das compt ihm alles auſs dem Geſtirn, Bie [•]un der Haan, alſo auch der Menſch.

From the Sydereall life ariſeth the Ani[••]ll life; all which is naturall from the Celeſtiall property and quality: An example you ſee by the Cock, who giveth notice of the midnight, and for the break of day; which inſtinct he hath from Aſtralls: Man is in the ſame condition with the Cock.

For there is a double [〈 in non-Latin alphabet 〉] or Eſſence in Man, (viz.) the body, and the life; the one is quickned and governed by the inſpiration of the Heavens, the other followeth the nature of the Elements: This is not only affirmed by Iamblichus and Julianus, but by all others that have ſtudied this particuler, in Sole omnes coeleſtium eſſe virtutes, that in the Sun is all the virtues of the Celeſtiall bodies: And Proclus ſaith, that all the virtues of the Celeſtialls, do meet and are congregated into one body according to the Aſpect of the Sun.

Now let us ſpeak of the Moon, with whom the bodies of Oyſters, Cockles, and all ſhell Fiſh, do equally increaſe and decreaſe; and Timber felled out of woods, when the Moon increaſeth and waxeth very light by reaſon of an acceſſion of moisture withereth, and rotteth; but being cut down when [〈2 pages missing〉] of humours, and commotion in the Member, either it workes not with a body of leſſe activity, or is hindered by the indiſpoſition of the ſubject. I have obſerved (ſayes Marſilius) that ☽ ☌ ♀ doth move Phyſick very little. But concerning the particular qualities of the Moon; ſee Macrobius in Septimo Saturnal. towards the end; Gualterus Ryff, in Iatro-mathematica; and Antonius Maginus de legitimo Aſtronomiae in Medicina uſu; Theophraſtus in lib. de Tempore; and Carrichterus; in all which, you may ſufficiently be ſatisfyed.

Theſe and many other Experiments doe not only prove the Solary and Lunary power, but alſo that al ſublunary things (in what kind ſoever conſtituted) are ſubject to the Stars, and that they borrow their obſcure and imperceptible virtues from other Planets and Stars: And it is affirmed by the moſt learned, that ſuch is the conſtitution of the Heavens, chiefly from the various permixtion of the Planets, the cauſe of proper motion (as hath been formerly delivered) both men and horſes, and all kind of perfect Animals, are generated from the very Elements, as from the moſt conjunct and adjacent matter: And likewiſe the more imperfect Animals as Mice, Frogs, Flies, &c. (which by obſervation) are generated of their own accord, as it were in a moment, yet time hath here [••]e firſt and chiefeſt part; and many other [••]ings which we have mentioned are not [••]fected or produced but in their certain [••]me; which the Preacher confeſſeth (Eccleſiaſtes [••]ap. 3. v. 1.) To all things there is an ap[•]ointed time and a time to every purpoſe [•]nder the Heaven; which he manifeſteth [•]y a Catalogue of Examples, fitly ap[•]lying that to every ſigular and appointed [••]ing.

Therefore the naturall Philoſophers have wiſely ſaid Motus et actionis eandem eſſe [〈 in non-Latin alphabet 〉] [•]d tempus qualis ſit corporis ipſius ad locum & [•]empus. There is the ſame relation of motion and action unto time, as there is of the body [•]t ſelf unto place and time: To which opinion Hippocrates conſenteth (in Epidem. 2. Sect. 6.) ſaying all things have a ſolution like to the ſolution of the voice, and every one of theſe are diſſolved in a certain time; for from whence is the menſuration of time but from the heavens? Therefore their power is in the Celeſtiall cauſes; as in ſeeds the power of thoſe things which proceed from them are in them; and the Effectrices of the moſt eminent mutations, are not only in the Elementary nature, but in other things having a more noble originall: In which ſenſe I underſtand that of Oſea, (cap. 2. verſ. 21. & 22.) confirming the golden Chain of nature; And in that day (ſaith the Lord) I will hear the Heavens, and they ſhall hear the Earth, and the Earth ſhall hear the Corne, and the Wine, and the Oil, and they ſhall hear Iſrael.

The heavens (I ſay) next to the firſt cauſe is the Centre, beginning, ſeminary, Architect and Archetype of all naturall things; this ſame reconciles the firſt with the laſt, and the ſupremeſt with the middle and loweſt, univerſalls with particulars, diverſities with diverſities, contraries with contraries, like with like, joyneth, faſhioneth, and perfecteth all things with all things, by a certain naturall law, (but much obſcured from us by reaſon of its too much remote variety) as you may ſafely confeſſe, acknowledge and maintain, that all viſible things are the worke, fruit, effect, off-ſpring, and power of Heaven, under whatſoever name or notion they are related to it.

CHAP. IX. Of the Time deſtinated by the Heavens for the propoſed Operations.

SEEing therefore the power of the Heavenly bodies is ſo ample, according to the various ejaculations of their virtues; in which reſpect, the Philoſopher (in 4o Phyſicorum) confeſſeth the Superiour bodies to be as the forms of thoſe things which are contained in them; and all the ſubſtances, facies, and powers of Terrene things, depend on their affimilative countenance; which Scaliger expreſly concludeth, with us; whether the World had a beginning, or is Eternall: And Plato teacheth that the proper ſeries of things, even to the laſt, dependeth on every Star: This truly may very well be ſaid, that the Condition of the Heavens doe very much contribute to all kinde of propoſed actions, upon whoſe favourable influence chiefly depends our diſpoſitions. But becauſe we are not more ignorant of any thing, then of thoſe which appertaine to the Heavens, as Job himſelf teſtifieth (38. cap.) in theſe words, Knoweſt thou the Ordinances of Heaven? Canſt thou ſet the Dominion thereof in the Earth? therefore we will (though weakly ſumme up ſome particulars relating he[•] unto: Wherefore, in theſe operatio[•] wherein the heart and vitall ſpirit a[•] Clients, the fortunate and powerfull Sun to be choſen for their Patron, and to th[•] the Moon opportunely directed: Let the S[•] therefore be in the Angle of the Eaſt or We[•] or of the Angles of either of the M[••] heavens, but chiefly in the Angle of the Aſc[•]dant or of the Tenth houſe, having the medi[••] Coeli above it, or at leaſt in the Plagis (o[•] Cadent) which next ſucceeds the Angle: Alſo, under the Signes ♈ or ♌, but chiefly under ♌ the ☽ beholding him; for it i[•] obſerved, that then the ſpirit doth ſo vegecate, that it may be able to reſiſt the peſtile[•]tiall poyſon; which Marſilius reporteth to appear plainly in Babylon, and Aegypt, being Regions that are under ♌, where, when the ☉ enters ♌, the Pestilence ceaſeth.

You may likewiſe obſerve, that when ♃ beholdeth ☉ in a △ or ⚹, or at leaſt, when the ☽ proceedeth from the Aſpect of one to behold another; eſpecially, when ſhe paſſeth from the Aſpect of the ☉ to ☌ ♃, for Ptolemy hath taught, that ♃ doth moſt perfectly agree with the ☉: As the Manſions of the ☽ in a fiery Signe, namely, in ♈, ♌, or [〈◊〉] ſhe fortunately aſpecteth ♃ & ☉: Alſo, [〈◊〉] applying of Cordiall things internally and [•]ternally to the heart, is very expedient; and [•]dyet of ſubtle aliments (or of eaſie di[•]ſtion) being very wholſome and nutrimen[•]ll; a frequent and gentle motion, a cleer [•]nd temperate Ayre, eſpecially a cheerfull [•]art. The Naturall virtue is governed by ♃ participating with ♀ & ☽; but when [•]trength is to bee increaſed in the geni[•]als, the ☽ & ♀ are to be choſen, for [〈◊〉] makes a man fruitfull and chearfull, and when therefore ſhe is either with the ☉ or ♃, ſhe is a fortunate Aſpect: The ſame is likewiſe to be underſtood of the ☽, therefore ſhe muſt not be in the Ecliptick, nor within the Rayes of the ☉ by 12 degrees, unleſſe by chance ſhe be at the ſame minute in ☌ with the ☉: Neither muſt ſhe be in her detriment, or hindred by ♄ or ♂ nor in ☍ with ☉, nor diminiſhed in light, nor in her ſlow courſe, ſhe muſt not be combuſt in her way, nor in the Eight, Sixth, or Ninth houſe, nor in the bounds of ♂ or ♄. Neither muſt ſhe be found in any of the barren Signes of ♋, ♍, or ♑: But if you cannot obſerve theſe things, however take notice of ♃ or ♀ in the Aſcendant, or medium Coeli, for ſo they come under the detriments of the ☽, and let her behold ♃ or ♀ by a △ or ⚹ Aſpect: But [〈2 pages missing〉]

Talis mens hominum, qualem Pater ipſe Deorum,

Atque hominum adducit.

Such are our mindes, and ſuch they muſt be, when

Govern'd by Jove the Father of Gods and Men.

Jupiter hath ſo great a power over the Animal or Vital ſpirit, that he is ſaid, with a Wand to Charm and Excite the minde of Man; by which they would inferre, that he is able by his Aſpect or otherwiſe, ſometimes to Dull and Debilitate, other time[•] to Quicken and Corroborate the diſpoſition of Men.

In all theſe things Jupiter is to be looked upon, in reſpect of a certain Ʋniverſall relation; in which one, we may conclude the faculties of the other Celeſtiall: Alſo the member of the body is to be obſerved, and what Signes govern the infected Member, and be carefull that the Luminaries be found in the Signe governing the Member; or atleaſt wiſe, that ſuch a Signe aſcends the Eaſtern Horizon.

But if you can get neither of theſe, it will ſuffice if the Moon be found in the Signe of the ſame Quadrant; but in the interim, not neglecting the houres of the Planets (as they all them): Laſtly, in whatſoever diſpo[•]tion you elect their addicted Planets, let [•]t be either in the Aſcendant, or in a good Con[••]guration to it.

The power of which Planets over certain Diſeaſes, Maginus doth largely treat (in lib. [••]g. Aſtrologiae in Medicinae uſu): It ſhall ſuffice [•]or the Concluſion of this Chapter to ſet down one or two examples:

In the Magneticall Cure of the Eyes: Let ♃ be taken in the Aſcendant, or in a good place neer unto it, for the time of tranſplanting of Mumie, which is the principall matter; and take heed of Conſtellations hurtfull to the Lyes; (of which Maginus in cap. 1. lib. d.) Neither muſt the ☽ be in Earthly Signes, or joyned with ♂, but rather in ♈: ſo likewiſe obſerve the other Patrons of this ſenſe.

In the Dropſie; when the Mumie is to be [•]xtracted, let the ☽ be in Watry Signes, not with too powerfull ♃, nor when he is corporally in ☌ with her: But when it is to be ſet in the Earth and tranſplanted, let ♃ be then in his higheſt dignities, either in ♋, ♐, or ♍; or if in none of theſe, let the Signs themſelves be in the Eaſtern Aſcendant; let the ☽ be decreaſing, diminiſhing in light; or at leaſtwiſe, let her be happily directed to the ☉ or ♂, which though it bee more [〈2 pages missing〉] would be too long in this place to relate) and let him procure ſweat by the motion of his body, ſtill retaining the Magnetical Earth; then, having mixt it with a little new and fertile Earth, put in it the ſeed o[•] Magerome, of Table-rayall, or of Spike, and o[•] other hearbs proper for the Brain: Afterward let them thus grow in the open Aire, and the ſpirit of the Brain will ſo be tranſplanted, and wil wonderfully vegetate with the Plant.

In like manner, you muſt order the Magneticall Earth ſtrengthened with the Mumie of the Heart, mingled with ſimple and pure Earth; and put in it ſeeds of Cordiall hearbs, as Mint, Burrage, Bugloſſe, or the like.

But the third, which exhauſteth the ſpirit of the Liver, (being mixed with pure Earth before) put in to it Hepatick, Splenetick, and Nephritick Plants; namely, Carduus Benedictus, Avens, (or Bennet) Roſemary, Seed of Ononis, (or Resbarrow) &c. and the ſpirits likewiſe of the ſame parts will betake themſelves to it: Mingle theſe 3 plants or fruits in a Cucurbite, and extract their Eſſences by the ſpirit of Wine: which Eſſence give to any one whoſe favour you deſire, in any thing you pleaſe; and ſo the Mumiall ſpirit extracted wil preſently paſſe into its appropriated places, and become homogeneall and conformable to them: Hence proceedeth the ſame minde, [•]e ſame affection in all things, by reaſon of [•]is union of Concordancy.

But if the Mumie ſhall be extracted onely [•]om the Brain, then they will wonderfully [•]gree in their minde, intellect, or ſpirit and vital [••]culty proceeding from the Brain.

If from the Heart, they will be conjoyned [〈◊〉] their vital ſpirit and faculty proceeding [••]om the Heart.

If from the Liver, and other inferiour [•]embers, then they will ſympathiſe in their [•]irit, or natural, or concupiſcible and appetive [•]culty, and in other ſubordinate things.

Theſe Mumies of the Three principall [•]embers, or the Eſſences of them being gi[••]n, as they occaſion a ſingular Union of [••]ncordancy, and a perpetuall Conformity [••]ereof; ſo alſo do they cauſe love, and a [•]oſt abſolute degree of friendſhip; for every [•]ing is moſt inclinable to that which is [•]oſt like it ſelf.

CHAP. XII. To reconcile private or publick Enemies.

THis hath (in a manner) the ſame effect as the Three Mumies treated of in the precedent Chapter, this onely excepted, (to wit) that the Mumie muſt be extracted from both parties, and likewiſe adminiſtred to both; for if any one ſhould give his owne Mumie to his Enemy, he would be incited in a love towards him, inſomuch that he would courteouſly preſent his affection[•] to him, but the other would ungratefully decline him, nay, he would never deſiſt from a deadly and inveterate hatred towards him▪

Wherefore, in this it muſt be endeavoured that a mutuall Concordancy be made, and that with equall paſſion; therefore, the Mumies of both perſons muſt be taken and intermingled with ſome kinde of fertile Earth, and implanted into an hearb moſt proper for ſuch an operation; and then to be indifferently adminiſtred to both.

CHAP. XII. [•]o reconcile the Ape and Serpent (naturally hating one another) and other Animals, who are by nature enemies.

THeophr. Paracelſus in lib. de Tempore (beſides other Authors) doth write [••]at Apes and Serpents do (with a certain [••]cret and more then Vatinian hatred) mutu[•]ly proſecute each other; and although [•]is be naturall to them, as to Scorpions [•]nd Mice, Serpents and Cancers, the Lyon and Cock, Cock and Buzzard, Wolves and [•]heep, (whoſe skins made into Drums [•]oe antipathize) which (beſides Boetius and Opianus) Homer teſtifyeth lib. 22. Iliad:

[〈 in non-Latin alphabet 〉],

[〈 in non-Latin alphabet 〉].

The Wolfe and Lambe do ever diſagree

Among themſelves, through their Antipathie.

Yet may that enmity be admirably compoſed by means of this Tranſplantation (ſo much commended) and in ſtead thereof a wonderfull Complacency may be had. And the ſame may likewiſe be effected in all Creatures any way diſcenting among themſelves, as by this plainely appeareth; inſomuch that the force and power of this Myſticall Philoſophy, doth penetrate the very principall of Nature; ſo that nothing can be ſo naturall or obſtinately inherent, but may be extirpated; or corrected, by this contrary of the ſame nature.

But to proceed to the ſcope of the matter aforeſaid; In the firſt place, let the ſpermes be collected with all the care as may be, and mingled together, nouriſhing them with a certain refined and fertile Earth; then let them be divided into two parts, (viz.) in one part, the nutriment of the Ape, Sheep, Cock; in the other part, of the Serpent, Wolfe, Hauke, &c. let it be inſeminated, &c. Afterward let the accreſcency (or fruit) be given mutually to the Creatures to eate.

To this chiefly pertaineth that admired gentleneſſe of ſome wilde Beaſts and brute Animals which naturally fly from Man; ſo that oftentimes it is ſeen, that the moſt ſavage Beaſts become tame and tractable, as Nazianzen (in carmine ſacro, or his Divine Poem,) in which (precepts to Virgins) he writeth, that he himſelfe hath ſeen a [〈 in non-Latin alphabet 〉] or Lyon-keeper, riding on a Lyon, who being trained up to it hath like an horſe patiently endured the bridle; Which Virgill affirmeth in Aeneid. 3.

Et juncti currum Domini ſubiere Leones.

Lyons were joyn'd with one accord,

To draw the Chariots of their Lord.

This hath likewiſe been experienced by thoſe who have triumphed in Chariots drawn with Tigers; which Silius alſo witneſſeth in lib. 17. Of the Carthaginian War.

— Odoratis deſcendens Liber ab Indis

Egit Pampineos fraenata Tigride currus.

From the ſweet Indies did deſcend amain

Driving a Tigre in his branched wain.

Martial, of the tamed Tigre.

Lambere ſecuri dextram conſueta Magiſtri

Tigris ab Hyrcano gloria prima jugo.

CHAP. XIII. To procure a mutuall love and affection betwixt a Man and his Wife.

THis uſe of Mumie is related to the former, only this muſt be eſpecially obſerved, (which for many reaſons I modeſtly referre to the more prudent as followeth) Quod ſi Maritus uxori ſuam mumiam paret, loco herbarum Renibus dicatarum, Ʋterinas eligere neceſſe ſit, quales ſunt: Valeriana, Roſmarinus, Satureja, Arthemiſia, Satyrion foemina, &c. Virtus enim appetitiva erga viros, quatenus in [〈 in non-Latin alphabet 〉] conſtituta eſt, faeminis in matrice ſituatur; Proinde Spiritus Mumiae appetitivae Epatis & Renum Virilium in praedictas herbas uterinas tranſplantetur, ut ita ductu earundem Spiritus Mumiae Maſculae in locum a natura praemonſtratum, matricem nempe feliciter dirigatur.

Quod ſi vero Uxor marito eandem intentant, loco uterinarum plantis, Seminibuſve, membris virilibus naturali proprietate dicatis utatur, Satyrio nempe maſculo, caepis & ſimilibus; minime gentium vero menſtruo, quouſque tamen audaciae non raro ab improbis & incautis meretriculis perventum. Illud enim abſque dubio deleterium eſt, citam mortem inferens. Et quanquam Sperma virile & foemineum in plantam quandam tranſlata, eo quo diſtum eſt modo & artificio, pares effectus edant, divina tamen lege illud prorſus interdictum Proinde ad uſum praedictum illa in ſubſtantia minime revocentur; Quin potius, ubi opus eſt, Spiritus eorundem terrae Magneticae beneficio e lumbis extrahatur.

Yet I intend not this Myſtery ſhould be common to all, or that it ſhould be practiſed by wicked perſons, though ſuch an action may be done to a laudable and good end, where the Husband may the more affectionately enjoy his Wife, according to the bond of Matrimony, or where the Husband deſireth it for propagation ſake, which cannot be obtained by reaſon of diſcord from his wife; in which caſe the Husband may with a ſafe conſcience meliorate her nature, and make it more tractable by his Mumie: And this Extraction of his Mumie according to the moſt learned Profeſſors of this Philoſophy muſt be done under the Exaltation of ♀ and when ſhe is happily aſpected with the ☽ & ♃, (as I have formerly noted.)

CHAP. XV. To cure both ſorts of Jaundies.

IN the firſt place be ſure of the Mumie extracted from the three principall members [〈◊〉] that thereby the whole Mumiall ſpirit may in ſome meaſure be in your power; (for the Jaundies is diſperſed through the whole body) let it be implanted into the ſeed of Line, Nock-weed, Celandine, or into ſome other that is proper to the Jaundies, let Onyſoi (by ſome called Aſſelli) or the liquor of them, be given to the Patient; into which they being laid in any veſſell in hot water are reſolved: Or laſtly, the excrements or dung of Geeſe diſſolved in wine, or Juniper-berries; for by meanes of all theſe that colorated humor is preternaturally voided by the Ʋrine: With this Mumiated urine, water every morning the Magneticall Earth, and the ſeeds contained in it; Afterward the ſeeds beginning to grow, the ſpirit of the Jaundiſe will be fully transferred into the plant; which with all the Mumiated Earth you may afterward caſt into a River, or hang it up in a Chimny to be dryed; either of which is to be obſerved according to the diſpoſition and conſtitution of the body, whoſe health is by his meanes deſired; for if the body be [•]lethorical (ſomewhat inclining to a Dropſie) [•]e ſeed is to be hung up in the Smoak; but [•]ſqualid and dry, it muſt be caſt into the water. [•]y this Art there is no kind of Jaundies though otherwiſe incurable) but may here [•]d remedy; which may be proved even [〈◊〉] this common experience: It is uſuall [〈◊〉] take horſes dung, ſome three or foure clods, [••]on which the patient having made water [•]nce before, it is to be tyed in a bladder or [••]nnen cloth, and hung up in a Chimny to [••]y, and afterward caſt into the fire: This experience hath oftentimes been found [•]uccceſſefull in curing the diſeaſe aforeſaid.

CHAP. XVIII. To cure Feavers by this Myſtery.

ALthough the beſt and ſureſt way of curing Feavers, is by diaceltateſſon Opo[•]pyron, although the matter (through the neglect of the Phyſician) be moſt perfectly dilatated by opening a vein; Notwithſtanding this ſhall (likewiſe) ſomewhere be very uſefull.

Here therefore the Mumie, both vitall and naturall, muſt be extracted, in the place and manner as aforeſaid; yea, I could adviſe it might be from the Arteries; this being done, afterward mixe it with hearbs good for the blood and reſiſting putrefaction; hearbs proper for this uſe are Nettles, Fumentary, Celandine (the great) Century, Balme, Mint, Germander; let Ʋrine be provoked by the falt of Nettles, or Sage, or Juniper-berries; with which Ʋrine, the Magneticall Earth muſt afterwards be duely watered; and the accreſcency of them muſt either be caſt into the water or dryed in the Aire, with which the Feaver will preſently conſume as the ſame ſhall periſh.

CHAP. XIX. Of the Oppilations of the Liver, Brain, Lungs, Spleen, Reynes, &c.

FIrſt extract the Mumie naturally anſwering to the affected part; then let [•]e former Tranſplantation into hearbs [•]propriated to them follow; (for ex[••]ple)

[〈◊〉]

• Liver
• Braine
• Lungs
• Spleen
• Reynes

be infected then tranſplant it into

• Rue, Liverwort, Maiden haire.
• Sweet Marjoram, Bears-foot, Rue, Serpyllum.
• Nettles, Vernacle, Lung-wort.
• Stone-wort, Hedg-nettle, Germander.
• Reſtbarrow, Golden red, Parſly, Gromell, &c.

Let Ʋrine be provoked by Salt of theſe hearbs artificially prepared; with which the Magneticall Earth muſt be watered to

CHAP. XXII. Of Wounds and Ulcers.

FIrſt, (as before) take the Mumie from the places affected, into which muſt be inſeminated by way of Tranſplantation, either ſpotted Arſmart or Comfrey, or other hearbs favouring the affected parts; Let urin be provoked by Tartar, with which the Mumiated Earth is to be watred for its better nouriſhment: then let the accreſcency be dryed in the Aire, and ſo the Diſeaſe will undoubtedly be cured.

Where you muſt alſo note, that this Cure is oftentimes performed by the Mumiall Magnetiſme, although the extraction of Mumie doth not alwayes intercede: for in ſome caſes it happeneth, that the weapon or inſtrument that gave the wound partaketh of the tacted Mumie, without the direction of the particular Medicine, eſpecially when it hath remained long in the wounded part; for any thing that continueth long in the wounds, as a Knife, Nail, Glaſſe, is of much leſſe force in a ſudden tranſition, ſeeing ſuch ſhort time can ſcarcely produce any effect: Or laſtly, where it is imbrewed in blood by a deliberative tranſmiſſion, or by any retention of that place: And ſo it ſerveth in ſtead of Artificiall extraction, ſome part of the Mumie being thus compendiouſly attracted.

Therefore when any one is either hurt, wounded, or otherwiſe prejudiced in this manner, Let the Dart, Knife, or Sword be thruſt into the Earth, (which is the Mother, and (as it were) potentative genericall branch of all Balſams, (although by this reaſon that operation is of little worth) that the Mumial ſpirit adhering to the Weapon may not evaporate; in the mean time, let the wound be bound up with the root of Mead-ſaffron, pounded and mingled with 3 or 4 drops of Wine, or Vinegar, or the like, for a Plaiſter, but the excrements (by a certain myſtical virtue) is the beſt, or whatſoever is Balſamick and next at hand, the Weapon may be thruſt into, as Lard, Balſam, Ʋnguent, &c. Yet here is chiefly to be reſpected, thoſe things which are of Mumie and Ʋſnea, which indeed is the Sylloge and Collection of Mumial ſpirits, and alſo of the ſpirit of the World, by whoſe mediation the active and paſſive qualities do moſt happily concenter: Alſo, that which is by ſome obſerved, is no wayes abſurd, in Cacoethical (or ill diſpoſed) Ʋlcers, and old Fluxions which are continually running; that the ſanies of a Wound being anoynted with Balſam or Weapon-ſalve, and incloſed in a Nutſhell, and afterward hung up in a dry place under a moyſt Air, will moſt effectually further the Cure.

CHAP. XXIII. Of the Hernia, or Burſtenneſſe.

FIrſt, let the Mumie be extracted from the place affected, into which implant (as before) Symphytum majus, (or Walwort the greater) then hang it in the Air til it be dry; or (where, by means of the Mumial Magnes, the Mumie hath been rightly extracted) chooſe the Roſin tree, Cherry tree, Firre tree, &c. let the Mumie be placed at the Root, the tree being ſlit through the middle, and the Clift ſo wide, that the ſick party may there conveniently make his tranſmiſſion, which muſt be 3 times forward and backward, in nomine SS. Trinitatis, in quo merito omnia inchoanda & perficienda: and that eſpecially in the hour and day of ♀: Let the Patient alſo freely voyd his urine upon the root of the tree; which being done, let the tree be conveniently cloſed up with wax; ſo the Hernia (or Burſtenneſſe) being never ſo monſtrous, having been [•]ut into it as aforeſaid, wil in a ſhort time be moſt perfectly cured (quamvis alicubi nihil repoſita fuerit ſanata).

CHAP. XXIV. Of Fluxions and Salt Rheums cauſing pains and ſoreneſſe in the Teeth and Eyes, &c.

EXtract the Mumie of the place offended, and let it be tranſplanted into ſpotted Arſſmart, &c. Notwithſtanding the ſame may be done compendiouſly by the root of Groundſill plucked up with the whole hearb, and rubbing the aking teeth therewith till they bleed; then preſently ſetting the ſame root in the proper and native place wherein it was firſt plucked up, and ſo let it grow: Thus any ache or pain in the Teeth ſhall with great wonder be aſſwaged and cured.

CHAP. XXV. Of Menſtruous Evacuation and Retention.

LEt the Mumie firſt be extracted from about the Hypocondria and Navill, which (after the uſuall manner) is to be implanted into Arſmart, then provoke urine by adminiſtring Peniroyall, with which wet the Mumiated Earth; then take the plant (growing to perfection) and either dry it in the Air, or burn it in the Fire.

For the Retention of Evacuations, let the Mumie be extracted from the ſame places, and likewiſe from about the Paps; then let it be inſeminated into Peniroyall, by which alſo urine muſt be provoked: Afterward, let the Excreſcency be caſt into the Water.

CHAP. XXVI. Of the Conſumption & Hectick Feaver.

EXtract the Mumie from the 3 principall parts, and alſo from the ſpine of the back, and chief Muſcles of the body; implant it into Satyrion, and let them grow together, then [•]ranſpoſe them into the Oak or Cherry tree; or elſe tranſplant the Mumie it ſelf into ei[•]her of theſe, and the Patient ſhall amend in a ſhort time: Alſo, the Tincture of the Mumie of a ſound body adminiſtred to the ſick perſon recovereth him: As I have delivered in another place.

There is another reaſon of this Magnetiſme more commonly and eaſily practiſed, (as thus): Let a new laid Egge be boyled in the urine of the ſick party in a new Pipkin, (ſo as the urine may cleerly cover the Egge) let it boyl till the Egge be hard, then take out the Egge, and pierce it here and there, afterward ſeeth it again in the ſame urine, alwayes turning it, till the urine be wholly conſumed; then let the Egg (being thus prepared) be buried in an Ant hill, and as the Egge conſumeth, ſo will the Diſeaſe, by a wonderfull ſympathy.

CHAP. XXVII. Of particular Blaſtings.

THis, according to the proceſſe of the former Magnetiſme, hath nothing to peculiar to it ſelf, onely that the Mumie is to be extracted from the inferior and ſuperior Articles, or joynts of the parts affected; and (that we may not (as they ſay) always harp on the ſame ſtring, but intermix ſome pleaſure with profit) we will here deliver a moſt excellent remedy againſt all Blaſtings, as well univerſal as particular, and indeed, a ſympathetical Magick from this very Art: This Amulet is a particle of the Coffin wherein a Woman in Childebed (dying through difficulty of Delivery) hath been put, and therei[•] laid upon the ſpine of her back, and buried.

For the vegetative augmentation, and nutritive faculty of the Childebed woman is principally placed in the ſpine or bone of he[•] back, and being laid in the Coffin, is now eaſily attracted, and aſſumed by a living body▪ ſymbolical and agreeable to its former ſubject.

From this very foundation may a Childebed woman yet alive, and other Plethoricall and ſound perſons ſupply another with this fruitful and admirably nutritive Mumie, ſo that the Extraction be made from the ſpine of the back, the aforeſaid Magnes being laid upon it; then implanted into proper hearbs; which hearbs muſt afterwards be taken inwardly by the Patient: Thus truly there is no Diſeaſe ſo vehement or dangerous, but may have a remedy by this our practiſe; for that which ſeemeth moſt diſſentaneous, may (by this) be ſucceſſefully adapted and reconcil'd.

CHAP. XXVIII. Againſt Sterlity or Barrenneſſe: And alſo the manner of detracting ſtrength from an Horſe, and tranſmitting it into a Man, or from any Man or Beaſt into any other.

IT wil here be neceſſary to extract the Mumie of the vital and natural faculty from the [••]ine of the back, under the Arm-pits and hypohondriis of any pregnant body; then tranſplant [•]t into Satyrion, or (which ſome think bet[•]er) into the common or black Thiſtle; and when it hath vegetated ſufficiently, give it to [•]he barren party; which nevertheleſſe, that it [•]ay be the more effectual, hang the ſaid herb with all the reſt about the parties neck; and [•]n ſhort time ſhe will prove as fruitfull as [•]y other.

This I ſay (with Gods bleſſing) hath often been the happy means of much contentment to Noble Families, before deſtitute of Heirs▪

Neither doth this Art promiſe leſſe ſucceſ[•] to thoſe that abſtract from a ſound body ([〈◊〉] ſpeak not of men) the ſtrength of thei[•] powers and faculties, and implant it in another: By the ſame Art, after this manner extract the Mumie from a ſound body perfectly in health, and implant it into the black Thiſtle▪ which afterward may be adminiſtred to the ſick party; either in its ſubſtance, or reduced into its eſſence; let it be hung about thei[•] neck, and the ſick and infirm wil grow healthfull and ſtrong.

After the like manner alſo you may abſtract the ſtrength from an Horſe and ſo tranſmit or infuſe it at pleaſure into a Man▪ Mingle the ſperm of the ſtrongeſt Horſes wit[•] pure Earth, implant it into the black Thiſtle; when it is grown to its juſt bigneſſe, adminiſter it to the party whoſe ſtrength you woul[•] increaſe; let it be hung about his neck and a[•] the ſtrong Horſes languiſh the Party wil[•] ſtrengthen: But you muſt take notice, that th[•] aforeſaid root is to be implanted preſently afte[•] the New Moon, and taken up two or thr[•] dayes before the New Moon: This is equall[•] ſucceſſeful in other Beaſts, whoſe faculty i[•] expedient to be communicated to Man, as th[•] Learned in theſe myſteries ſhall more exactl[•] conſider the occaſion

FINIS.