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<DATE>2007-06-06</DATE>
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<NAME>Robyn Anspach</NAME>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1" MS="y">
<P><HI>Medicina Magnetica:</HI> OR, The rare and wonderful Art Of Curing by <HI>SYMPATHY:</HI> Laid open in APHORISMES; Proved in CONCLUSIONS; And dige&s;ted into an ea&s;y Method drawn from both: Wherein the Connexion of the Cau&s;es and Effects of the&s;e &s;trange Operations, are more fully di&s;covered than heretofore.</P>
<P>All cleared and confirmed, by pithy Rea&s;ons, true Experiments, and plea&s;ant Relations.</P>
<P><HI>Pre&s;erved and Publi&s;hed,</HI> As a MASTER-PIECE in this SKILL.</P>
<P>By <HI>C. de Iryngio, Chirurgo-Medcine</HI> in the Army.</P>
<Q>Nullum numen abe&s;t.</Q>
<P>Printed in the Year, 1656.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE RIGHT HONOURABLE, GENERALL<HI> GEORGE MONCK, </HI>Commander in Chief of all the Forces in SCOTLAND; And one of his Highne&s;&s;e Council, for the Government of that Nation.</HEAD>
<OPENER><SALUTE>My LORD,</SALUTE></OPENER>
<P>_IT is the Law of this and other Nations, that what&s;oever trea|&s;ure is found, &s;traight to be carried to the Supream of that People. Wherefore falling on this, no little (in my opinion, which
<PB REF="3">
is the only Law that puts value on any thing to me) trea&s;ure, that I might not be guilty of concealment, I pre&s;ent it to your Lord&s;hip, being Chief-Captain of tho&s;e Forces a|mongst whom for diver&s;e years I have &s;erved, and pro&s;pered. The bulk of the Book can crave none of tho&s;e few moments &s;natch'd from weighty bu&s;ine&s;&s;e and letten fall on recreations; the rarene&s;&s;e of the &s;ubject and handling of this <HI>Ma|gical-Medicine</HI> may &s;ometimes commend it to your pa&s;times. They that are grown big, rather with Au|thority than Rea&s;on, will, I know, condemn me of confidence, for bringing &s;o &s;mall an Offering to the
<PB REF="3">
Altar of thankefulnes, where they, may be to avoid &s;uper&s;tition, do &s;el|dom wor&s;hip. But Hi&s;tory telleth me, that the greatest Monarchs have chearfully accepted the mean Gifts of their Souldiers and Sub|jects; And as Your Lord&s;hip in real Valour and Piety repre&s;ents that noble Emperour; &s;o in that wherein he exceeded all other, You are no whit &s;hort of Him; that is, You never &s;uffered any Petitioner to depart &s;ad from Your &s;ight; and (which is more) never for&s;ook them whom once You befriended: This is ob&s;erved by all, this hath been my experience &s;o oft as I had need of favour and protection.
<PB REF="4">
This, and this chiefly hath made me approach that Pre&s;ence, who by his Prudence hath reliev'd his fainting Forces, and made his &s;toute&s;t Enemies fall in their Ar|mies and Navies: both Elements errect Trophies to Your Conduct and Courage; And this Nation acknowledge your goodne&s;&s;e, which being ready to break in pieces by its own envy and divi&s;ions, You walked &s;o wi&s;ely before, and a|mongst them, that You forced them to continue a Society and People, leaving that knotty work ea&s;ie for the next Labourers. Po&s;terity, the be&s;t Judge of Vertue, &s;hall re|ward Your Achievements with
<PB REF="4">
honourable Monuments, the pre|&s;ent Age (though ever envious, yet) entertain Your Fame with pro&s;perous Acclamations; And that Your full Happine&s;&s;e may not have the least &s;tain or blemi&s;h, Your Health is the affectionate de&s;ire of,</P>
<CLOSER><SALUTE>MY LORD,</SALUTE>
<SIGNED>Your humble Servant,

C. IRVINE.</SIGNED>
<DATELINE>EDINBURGH, <DATE>June <HI>3. 1656.</HI></DATE></DATELINE></CLOSER>
</DIV1>
<DIV1 TYPE="index">
<PB REF="5">
<PB REF="5">
<HEAD>THE INDEX Of all the CHAPTERS, con|tained in this BOOK.</HEAD>
<LIST>
<ITEM><HI>The fir&s;t BOOK. </HI> _AN hundred <HI>Aphori&s;ms:</HI> containing all the whole body of <HI>Natural-Magick:</HI> being the Key to open that which followeth in <HI>Sympathetick-Medicine, Page 1</HI></ITEM>
<ITEM><HI>The &s;econd BOOK.</HI> TWelve <HI>Conclu&s;ions;</HI> which are proved and ex|plained: And are as &s;o many firm columns, to &s;upport the Noble frame of <HI>Magical-Medicine.</HI>
<LIST>
<ITEM><HI>CONCLUSION I.</HI> The <HI>Soul</HI> is not only in his proper <HI>vi&s;ible body,</HI> but al&s;o without it; neither is it circum&s;cribed in an <HI>organical body, Page 14</HI></ITEM>
<ITEM><PB REF="6">
<HI>CONCLUSION II.</HI> The <HI>Soul</HI> worketh without, or beyond its <HI>proper body,</HI> commonly &s;o called, <HI>Page 17</HI></ITEM>
<ITEM><HI>CONCLUSION III.</HI> From every <HI>body</HI> flow <HI>corporal beams,</HI> by which the <HI>Soul</HI> worketh by its pre&s;ence, and giveth them energie and power of working: And the&s;e <HI>Beams</HI> are not only corporeal, but of divers parts al&s;o, <HI>Page 19</HI></ITEM>
<ITEM><HI>CONCLUSION IV.</HI> The beams &s;ent out of the <HI>bodies of Wights,</HI> have and enjoy <HI>vital &s;pirit,</HI> by which the operations of the Soul are di&s;pen&s;ed, <HI>Page 22</HI></ITEM>
<ITEM><HI>CONCLUSION V.</HI> That the <HI>Excrements</HI> of the <HI>bodies</HI> of living crea|tures, retain a portion of <HI>vital &s;pirits:</HI> and therefore we mu&s;t not deny them <HI>life:</HI> And the <HI>life</HI> is of the &s;ame species the <HI>life</HI> of the <HI>wight</HI> is of, and propagated from the &s;ame, <HI>Page 25</HI></ITEM>
<ITEM><HI>CONCLUSION VI.</HI> Between the <HI>body</HI> and <HI>excrements</HI> proceeding from it, there is a certain <HI>concatenation</HI> of <HI>&s;pirits</HI> or <HI>beams,</HI> though they be never &s;o far a&s;under: The like is al&s;o between the <HI>blood,</HI> and any other part of the <HI>body</HI> &s;eparated from the <HI>body</HI> at any di&s;tance, <HI>Page 28</HI></ITEM>
<ITEM><PB REF="6">
<HI>CONCLUSION VII.</HI> The <HI>vitality</HI> or liveline&s;&s;e la&s;ts, till the <HI>excrements, blood</HI> or &s;eparated parts be changed into another thing of a diver&s;e &s;pecies, <HI>Page 32</HI></ITEM>
<ITEM><HI>CONCLUSION VIII.</HI> One part of the <HI>body</HI> being affected or ill-dispo&s;ed, by hurting the <HI>&s;pirits,</HI> all the other parts do &s;uffer with it, <HI>Page 33</HI></ITEM>
<ITEM><HI>CONCLUSION IX.</HI> If the <HI>vital &s;pirit</HI> be <HI>fortified</HI> in any one part, it is fortified by that occa&s;ion in the whole body, <HI>Page 34</HI></ITEM>
<ITEM><HI>CONCLUSION X.</HI> Where the <HI>&s;pirit</HI> is mo&s;t bare and naked, there it is &s;oone&s;t affected, <HI>Page 35</HI></ITEM>
<ITEM><HI>CONCLUSION XI.</HI> In the <HI>excrements, blood,</HI> and &s;eparated parts, the <HI>&s;pirits</HI> are not &s;o deep drowned as in the <HI>body;</HI> and therefore in them it is &s;ooner infected, <HI>Page 37</HI></ITEM>
<ITEM><HI>CONCLUSION XII.</HI> The mixture of <HI>&s;pirits</HI> maketh <HI>compa&s;&s;ion,</HI> from that compa&s;&s;ion <HI>Love</HI> takes its original. <HI>Page 39</HI></ITEM>
</LIST></ITEM>
<ITEM><PB REF="7">
<HI>The third Book.</HI> THE Method of Curing by <HI>Sympathy.</HI>
<LIST>
<ITEM><HI>CHAP. 1.</HI> Of the things nece&s;&s;ary for a <HI>Phy|&s;ician</HI> before he undertake the Practice of <HI>Magical-Phy&s;ick, Page 42</HI></ITEM>
<ITEM><HI>CHAP. 2.</HI> Of Purges and Purging, <HI>Page 44</HI></ITEM>
<ITEM><HI>CHAP. 3.</HI> Of <HI>Phlebotomie, Page 50</HI></ITEM>
<ITEM><HI>CHAP. 4.</HI> Of <HI>Cauteries, Page 56</HI></ITEM>
<ITEM><HI>CHAP. 5.</HI> Of Confortative Medicines, <HI>Page 57</HI></ITEM>
<ITEM><HI>CHAP. 6.</HI> Of tho&s;e <HI>Medicines</HI> that are to be <HI>cho|&s;en</HI> in this Art, <HI>Page 64</HI></ITEM>
<ITEM><HI>CHAP. 7.</HI> Of the time as well of Gathering, as of Application of the&s;e <HI>Medicines, Page 66</HI></ITEM>
<ITEM><HI>CHAP. 8.</HI> Of the means whereby this Art appli|eth the <HI>Medicines</HI> to bring <HI>health</HI> into the <HI>di&s;ea&s;ed body, Page 68</HI></ITEM>
<ITEM><HI>CHAP. 9.</HI> Of <HI>Tran&s;plantation,</HI> and of the diver&s;e manners by which it is done, <HI>Page 70</HI></ITEM>
<ITEM><HI>CHAP. 10.</HI> Of the means by which <HI>Application</HI> is done, <HI>Page 76</HI></ITEM>
<ITEM><HI>CHAP. 11.</HI> Of the <HI>Magnet</HI> nece&s;&s;ary in this Art, and diver&s;e de&s;criptions thereof, hitherto known by very few, <HI>Page 78</HI></ITEM>
<ITEM><HI>CHAP. 12.</HI> Of the u&s;e of the <HI>Magnet</HI> in this Art, <HI>Page 80</HI></ITEM>
<ITEM><HI>CHAP. 13.</HI> Of the <HI>means</HI> wherewith cure may be done in this <HI>Art,</HI> without a <HI>Magnet, Page 81</HI></ITEM>
<ITEM><HI>CHAP. 14.</HI> Of the <HI>Excrements</HI> of the <HI>Back-door, Page 82</HI></ITEM>
<ITEM><HI>CHAP. 15.</HI> Of <HI>Urine, Page 83</HI></ITEM>
<PB REF="7">
<ITEM><HI>CHAP. 16.</HI> Of <HI>Sweat,</HI> and <HI>in&s;en&s;ible-tran&s;pi|ration, Page 84</HI></ITEM>
<ITEM><HI>CHAP. 17.</HI> Of the <HI>Hairs, Page 87</HI></ITEM>
<ITEM><HI>CHAP. 18.</HI> Of the <HI>pairing</HI> of the <HI>Nails,</HI> and of the <HI>Teeth, Page 88</HI></ITEM>
<ITEM><HI>CHAP. 19.</HI> Of the <HI>Spittle,</HI> and <HI>excrements</HI> of the <HI>No&s;e, Page 89</HI></ITEM>
<ITEM><HI>CHAP. 20.</HI> Of <HI>Blood</HI> and Matter, <HI>Page 90</HI></ITEM>
</LIST></ITEM>
<ITEM><HI>An APPENDIX.</HI>
<LIST>
<ITEM>Containing diver&s;e<HI> Practices </HI>and<HI> Operations, </HI>ne|ce&s;&s;ary to be known in this Art.</ITEM>
<ITEM>To the<HI> Reader </HI>an Epi&s;tle, <HI>Page 95</HI></ITEM>
<ITEM>The <HI>Magnetick Cure</HI> of <HI>Di&s;ea&s;es</HI> by <HI>Tran&s;plantation,</HI> done by the true Mummy of <HI>Paracel&s;us, Page 97</HI></ITEM>
<ITEM>The <HI>Lamp of Life, Page 98</HI></ITEM>
<ITEM>The Pouder of <HI>Sympathy,</HI> for curing of <HI>Wounds.</HI>
 
<LIST>
<ITEM>The &s;imple Pouder, <HI>Page 99</HI></ITEM>
<ITEM>The compound Pouder, <HI>Page 100</HI></ITEM>
<ITEM>The Vertue, <HI>Page ibid.</HI></ITEM>
<ITEM>The &V;&s;e and Application, <HI>Page ibid.</HI></ITEM>
</LIST> </ITEM>
<ITEM>The <HI>Weapon-&s;alve,</HI> according to the de&s;cription of of the Noble Chymi&s;t, <HI>O&s;wald Crollius, Page 102</HI></ITEM>
<ITEM>The <HI>Vertue</HI> of this <HI>Oyntment, Page 103</HI></ITEM>
<ITEM>The <HI>U&s;e,</HI> in diver&s;e Ob&s;ervations, <HI>ibid.</HI></ITEM>
<ITEM>The <HI>Magnetick</HI> Cure of the <HI>Yellow Jaundi&s;e,</HI> By <HI>Application, Page 105</HI></ITEM>
<PB REF="8">
<ITEM>The <HI>Magnetick Tran&s;plantation</HI> of the <HI>Gout, ibid</HI></ITEM>
<ITEM>The <HI>Magnetick</HI> Cure of <HI>Ulcers, ibid</HI></ITEM>
<ITEM>The <HI>Magneti&s;me</HI> of <HI>A&s;arabacca, Page 106</HI></ITEM>
<ITEM><HI>Magneti&s;mes</HI> in <HI>Nature.</HI> 
 
<LIST>
<ITEM>The <HI>fir&s;t,</HI> Of the <HI>Vine, ibid</HI></ITEM>
<ITEM>The <HI>&s;econd, Magnetick Impre&s;&s;ions</HI> of the <HI>breeding Mother</HI> upon the <HI>Embrio, ibid</HI></ITEM>
<ITEM>The <HI>third,</HI> A Magical <HI>Magneti&s;me,</HI> out of the famous <HI>Van Helmont, Page 107</HI></ITEM>
<ITEM>The <HI>fourth,</HI> Of the <HI>Magical Magneti&s;me</HI> of the <HI>Tarantula, ibid</HI></ITEM>
<ITEM>The <HI>fifth,</HI> The <HI>Magneti&s;me</HI> of the <HI>Magnes</HI> it &s;elf, <HI>Page 109</HI></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST>
</DIV1>
</FRONT>
<BODY>
<DIV1 N="1" TYPE="book">
<PB N="1" REF="8">
<HEAD>THE FIRST BOOK.</HEAD>
<HEAD>AN HUNDRED APHORISMES: CONTAINING <HI>The whole Body of NATURAL MAGICK, being the Key to open that which followeth in</HI> SYMPATHICK MEDCINE.</HEAD>
<P N="1"><LABEL><HI>Aphori&s;me</HI> 1.</LABEL>
_THe whole World is animated with the <HI>fir&s;t &s;upream and intellectual Soul,</HI> po&s;&s;e&s;&s;ing in it &s;elf the <HI>&s;eminary rea&s;ons</HI> of all things; which proceeding from the <HI>brightne&s;s of the Idea's of the fir&s;t Intellect,</HI> is, as it were, the In|&s;trument by which this great Body is governed, and is the link of the Golden Chain of Providence.</P>
<P N="2"><LABEL><HI>Aph.</HI> 2.</LABEL> While the <HI>operations</HI> of the <HI>Soul</HI> are terminated or bounded, the <HI>Body</HI> is <HI>generated,</HI> or produced out of the <HI>bounds of the Soul;</HI> and is diver&s;ly formed, accord|ing to the <HI>Imagination</HI> thereof; hence it hath the <HI>do|minating power</HI> over the Body, which it could not have, unle&s;&s;e the Body did fully and wholly depend upon it.</P>
<P N="3"><PB N="2" REF="9">
<LABEL><HI>Aph.</HI> 3.</LABEL> In the production, while the <HI>Soul</HI> fa&s;hioneth to it &s;elf a <HI>Body,</HI> there is &s;ome <HI>third thing,</HI> the mean between them both; by which the <HI>Soul</HI> is more <HI>inwardly joyned</HI> to the <HI>Body;</HI> and by which the <HI>operation</HI> of <HI>natural things are dispen&s;ed,</HI> and this is called the <HI>Vital &s;pirit.</HI></P>
<P N="4"><LABEL><HI>Aph.</HI> 4.</LABEL> The <HI>operations</HI> of <HI>natural things</HI> are di&s;pen&s;ed from this <HI>Spirit</HI> by <HI>proper Organs,</HI> according to the <HI>dispo&s;ition</HI> of the <HI>Organs.</HI></P>
<P N="5"><LABEL><HI>Aph.</HI> 5.</LABEL> The <HI>dispo&s;ition of the Organ</HI> depends, fir&s;t and princi|pally upon the <HI>Intellect;</HI> which di&s;po&s;eth all things: Secondly, upon the <HI>&s;oul of the World</HI> that formed it &s;elf a body, according to the <HI>&s;emenary rea&s;on</HI> of things: Third|ly upon the <HI>&s;pirit of the Univer&s;e,</HI> that continueth things in &s;uch a di&s;po&s;ition.</P>
<P N="6"><LABEL><HI>Aph.</HI> 6.</LABEL> No <HI>bodily thing</HI> hath any <HI>energie</HI> or operation in it &s;elf, &s;aving &s;o far forth, as it is &s;harer of the &s;ame <HI>spirit,</HI> or informed by it: <HI>For that which is meerly corporal, is meerly pa&s;&s;ive.</HI></P>
<P N="7"><LABEL><HI>Aph.</HI> 7.</LABEL> He that will work great things, mu&s;t take away as much as is po&s;&s;ible <HI>corporeity</HI> from things; or el&s;e he mu&s;t adde <HI>spirit</HI> to the body; or el&s;e awaken the &s;leepy &s;pirit: Unle&s;&s;e he do &s;ome of the&s;e things, or know how to joyn his <HI>imagination</HI> to the <HI>imagination of the &s;oul of the World,</HI> he will never do any great thing.</P>
<P N="8"><LABEL><HI>Aph.</HI> 8.</LABEL> It is impo&s;&s;ible to take all <HI>this spirit</HI> from any thing what&s;oever: for, by this bond, a thing is holden back, from falling to the <HI>fir&s;t matter,</HI> or <HI>nothing.</HI></P>
<P N="9"><LABEL><HI>Aph.</HI> 9.</LABEL> This <HI>spirit</HI> is &s;omewhere, or rather everywhere found, (as it were) free from the <HI>bodie;</HI> and he that knoweth to joyn it with a body agreable, po&s;&s;e&s;&s;eth a <HI>trea&s;ure un|e&s;timable.</HI></P>
<P N="10"><PB N="3" REF="9">
<LABEL><HI>Aph.</HI> 10.</LABEL> This <HI>spirit</HI> is <HI>reparated</HI> as much as may be, either by means of <HI>fermentation,</HI> or drawn by his <HI>brother</HI> which is at liberty.</P>
<P N="11"><LABEL><HI>Aph.</HI> 11.</LABEL> The <HI>Organs,</HI> by which the &s;pirit worketh, are the <HI>qua|lities of things;</HI> which <HI>meerly</HI> and <HI>purely</HI> con&s;idered, are able to do no more, than the <HI>Eye</HI> can &s;ee without <HI>life,</HI> as being nothing el&s;e but <HI>modifications</HI> of the matter or <HI>body:</HI></P>
<P N="12"><LABEL><HI>Aph.</HI> 12.</LABEL> All <HI>things operating</HI> do it to this only <HI>purpo&s;e,</HI> to make <HI>things</HI> upon which they work, <HI>like them&s;elves.</HI></P>
<P N="13"><LABEL><HI>Aph.</HI> 13.</LABEL> The <HI>&s;ubject</HI> of the <HI>vital spirit</HI> is the <HI>bodie;</HI> in it is re|ceived, and by it worketh; neither is it ever &s;o pure, but that it is joyned with its <HI>Mercurial humour.</HI></P>
<P N="14"><LABEL><HI>Aph.</HI> 14.</LABEL> The <HI>humour</HI> doth not <HI>specifie</HI> the <HI>&s;pirit;</HI> becau&s;e it is the <HI>common matter</HI> of <HI>things,</HI> apt to be made any thing: neither is it &s;een with the eyes; becau&s;e it is <HI>pure,</HI> unle&s;&s;e it be fir&s;t terminated in a more <HI>&s;olid bodie.</HI></P>
<P N="15"><LABEL><HI>Aph.</HI> 15.</LABEL> Neither <HI>&s;ouls,</HI> nor <HI>pure spirits,</HI> nor <HI>intelligences</HI> can work upon <HI>bodies,</HI> but by means of the <HI>&s;pirit:</HI> for <HI>two ex|treams</HI> cannot be joyned together, without <HI>a mean;</HI> therefore, <HI>Daemons</HI> appear not but after &s;acrifices u&s;ed.</P>
<P N="16"><LABEL><HI>Aph.</HI> 16.</LABEL> If the <HI>&s;pirits</HI> or <HI>Intelligences</HI> wonted, go to the <HI>vital &s;pirits &s;pecified,</HI> which is either <HI>di&s;cipated</HI> by the <HI>contrary,</HI> or <HI>changed</HI> into <HI>another thing,</HI> they cea&s;e to work there any longer: and as <HI>they</HI> are allured by the <HI>vital &s;pirits</HI> of <HI>li|ving creatures,</HI> &s;o they are put to flight, or rather do cea&s;e to work upon <HI>bodies,</HI> when <HI>&s;harp</HI> and <HI>venemous</HI> things are u&s;ed.</P>
<P N="17"><LABEL><HI>Aph.</HI> 17.</LABEL> The <HI>Stars</HI> do tye the <HI>vital spirits</HI> to the <HI>bodie dispo&s;ed,</HI> by <HI>light and heat;</HI> and by the &s;ame <HI>means</HI> do they infu&s;e <HI>is</HI> into the <HI>bodie.</HI></P>
<P N="18"><PB N="4" REF="10">
<LABEL><HI>Aph.</HI> 18.</LABEL> In <HI>generation</HI> the <HI>spirit</HI> is mixt with the <HI>body,</HI> and di|rects the intention of <HI>nature</HI> to its <HI>end.</HI></P>
<P N="19"><LABEL><HI>Aph.</HI> 19.</LABEL> The <HI>&s;eeds of things</HI> are known to contain more plenty of the&s;e <HI>&s;pirits,</HI> than any thing el&s;e.</P>
<P N="20"><LABEL><HI>Aph.</HI> 20.</LABEL> The <HI>&s;eeds</HI> do not contain &s;uch plenty, as is required to the perfect <HI>production</HI> of a <HI>thing;</HI> but the <HI>internal spirit,</HI> alluring the <HI>external</HI> coming down from Heaven, unites <HI>it</HI> to its &s;elf; and being fortified therewith, at length <HI>it</HI> begets <HI>its like.</HI></P>
<P N="21"><LABEL><HI>Aph.</HI> 21.</LABEL> Before the <HI>&s;eed</HI> do germinate, or bud, it is <HI>fermented,</HI> and by <HI>fermentation</HI> di&s;po&s;ed to <HI>alteration.</HI></P>
<P N="22"><LABEL><HI>Aph.</HI> 22.</LABEL> If the <HI>fermentation</HI> could be hindred in the advance|ment of <HI>attraction</HI> and <HI>a&s;&s;imulation;</HI> then a thing might be brought at length, from its <HI>&s;eeds</HI> to the <HI>species</HI> of it in a moment.</P>
<P N="23"><LABEL><HI>Aph.</HI> 23.</LABEL> That which is more <HI>univer&s;al</HI> doth more further <HI>attra|ction,</HI> and more di&s;po&s;e the <HI>&s;eed</HI> to <HI>attraction:</HI> as <HI>Salt-peter</HI> in <HI>vegitables.</HI></P>
<P N="24"><LABEL><HI>Aph.</HI> 24.</LABEL> Every <HI>familie of things</HI> hath <HI>&s;omewhat univer&s;al</HI> annext to it, whereby the <HI>&s;eed</HI> is di&s;po&s;ed to <HI>attraction</HI> and made <HI>fruitful.</HI></P>
<P N="25"><LABEL><HI>Aph.</HI> 25.</LABEL> He that knows how to joyn the <HI>univer&s;al</HI> artificially to the &s;eed of the <HI>animal family,</HI> may produce, even <HI>living wights</HI> be&s;ide the <HI>termination, matrix</HI> or <HI>womb,</HI> at lea&s;t for|mally; and the like rea&s;on is al&s;o for the other thing.</P>
<P N="26"><LABEL><HI>Aph.</HI> 26.</LABEL> He that can joyn <HI>light</HI> with <HI>darkne&s;s,</HI> may multiply <HI>things</HI> in their own <HI>kindes,</HI> and change the <HI>nature</HI> of them.</P>
<P N="27"><LABEL><HI>Aph.</HI> 27.</LABEL> The <HI>univer&s;al vital spirit</HI> coming down from <HI>Heaven,</HI>
<PB N="5" REF="10">
pure, clear, and uncontaminate, is the father of the <HI>parti|cular vital spirit,</HI> which is in every thing: for, it <HI>procre|ates</HI> and <HI>multiplies</HI> in it the <HI>body;</HI> from whence <HI>bodies</HI> borrow the power of <HI>multiplying</HI> them&s;elves.</P>
<P N="28"><LABEL><HI>Aph.</HI> 28.</LABEL> As the fir&s;t <HI>vital spirit</HI> lyeth hid in the <HI>mercurial humour</HI> that is <HI>common</HI> and <HI>free.</HI> So the <HI>vital spirit</HI> of <HI>particular</HI> things lyes in that <HI>mercurial humour,</HI> imbrued with the vertue of that <HI>bodie</HI> who&s;e it is, which they call <HI>radical moi&s;ture.</HI></P>
<P N="29"><LABEL><HI>Aph.</HI> 29.</LABEL> He that can joyn <HI>a spirit impregnat</HI> with the <HI>virtue</HI> of one <HI>bodie</HI> with <HI>another,</HI> that is now di&s;po&s;ed to change, may produce many <HI>miracles,</HI> and <HI>mon&s;ters.</HI></P>
<P N="30"><LABEL><HI>Aph.</HI> 30.</LABEL> The <HI>fir&s;t varietie</HI> of <HI>the dispo&s;ition</HI> of <HI>bodies,</HI> proceed from the various <HI>concoction</HI> of <HI>waters.</HI></P>
<P N="31"><LABEL><HI>Aph.</HI> 31.</LABEL> The <HI>&s;econd</HI> from the various mixture of the <HI>three prin|ciples, Salt, Sulphure,</HI> and <HI>Mercurie.</HI></P>
<P N="32"><LABEL><HI>Aph.</HI> 32.</LABEL> The&s;e <HI>dispo&s;itions</HI> flow from the <HI>po&s;ition</HI> of the <HI>Stars,</HI> e&s;pecially of the <HI>Sun.</HI></P>
<P N="33"><LABEL><HI>Aph.</HI> 33.</LABEL> Every <HI>thing</HI> hath &s;o much <HI>vitality,</HI> as is required to produce the <HI>natural Actions</HI> of that <HI>species.</HI></P>
<P N="34"><LABEL><HI>Aph.</HI> 34.</LABEL> <HI>Nothing</HI> beginneth to be made, that doth not receive &s;ome <HI>vitallity</HI> from <HI>Heaven,</HI> by <HI>which</HI> it can work &s;ome|where.</P>
<P N="35"><LABEL><HI>Aph.</HI> 35.</LABEL> He that knoweth how to infu&s;e the propitious <HI>Hea|vens</HI> or <HI>Sun</HI> into <HI>things,</HI> or into the mixture of <HI>things,</HI> may perform wonders; and hereupon depends all <HI>magick operations.</HI></P>
<P N="36"><LABEL><HI>Aph.</HI> 36.</LABEL> By how much the <HI>dispo&s;itions,</HI> or the <HI>&s;ubjects</HI> are more <HI>formal,</HI> &s;o much more of <HI>this life</HI> they receive, and &s;o much more powerfully they do <HI>work.</HI></P>
<P N="37"><PB N="6" REF="11">
<LABEL><HI>Aph.</HI> 37.</LABEL> As in the <HI>eye,</HI> the <HI>operations</HI> are more <HI>noble</HI> than in the <HI>foot,</HI> although they both proceed from the &s;ame &s;oul; becau&s;e of the <HI>purity</HI> of this <HI>Organ,</HI> apt to receive a greater pro|portion of <HI>life:</HI> &s;o the <HI>Con&s;tellate carracters,</HI> becau&s;e of their <HI>formality,</HI> receive a great proportion of <HI>spirit</HI> from <HI>Heaven,</HI> and produce <HI>nobler actions.</HI></P>
<P N="38"><LABEL><HI>Aph.</HI> 38.</LABEL> The <HI>spirit</HI> floweth continually from Heaven, and back again to Heaven, and in the flowing is found pure and unmixt, and therefore may by a skilfull workman, by wonderful means be joyned to any <HI>thing,</HI> and in|crea&s;e the virtues of <HI>it</HI> according to the di&s;po&s;ition of the <HI>&s;ubject.</HI></P>
<P N="39"><LABEL><HI>Aph.</HI> 39.</LABEL> The <HI>heart</HI> of <HI>Heaven</HI> is the <HI>Sun,</HI> and by <HI>light</HI> di&s;tributeh all things, a&s;well to the <HI>Stars,</HI> as to the <HI>Earth.</HI></P>
<P N="40"><LABEL><HI>Aph.</HI> 40.</LABEL> <HI>Opacum is nothing el&s;e, but a Body either wanting light, or having the light a&s;leep in it.</HI></P>
<P N="41"><LABEL><HI>Aph.</HI> 41.</LABEL> He that can by <HI>light</HI> draw <HI>light</HI> out of <HI>things,</HI> or <HI>multi|ply light</HI> with <HI>light,</HI> he knoweth how to adde the <HI>uni|ver&s;al spirit</HI> of <HI>life</HI> to the <HI>particular</HI> &s;pirit of life, and by this <HI>addition</HI> do <HI>wonders.</HI></P>
<P N="42"><LABEL><HI>Aph.</HI> 42.</LABEL> So much <HI>light</HI> as is added, &s;o much <HI>life;</HI> and &s;o much of the <HI>one</HI> as is lo&s;t, &s;o much is lo&s;t of the <HI>other.</HI></P>
<P N="43"><LABEL><HI>Aph.</HI> 43.</LABEL> This <HI>&s;pirit</HI> after the fir&s;t <HI>period</HI> of <HI>maturation,</HI> &s;trongly beginneth by little and little to vani&s;h.</P>
<P N="44"><LABEL><HI>Aph.</HI> 44.</LABEL> <HI>Maturation</HI> is nothing el&s;e but, <HI>the operation of the ra|dicated moi&s;ture to the perfection of the Individuum, &s;o far forth as it may be perfected, proceeding according to the &s;eme|nary rea&s;ons, propounded or purpo&s;ed by Nature or the Soul. Or, it is an actuation of the internal spirit, &s;o far as it may be actuated. Or, it is the greate&s;t Illumination of the matter that can po&s;&s;ibly be done by &s;uch light.</HI></P>
<P N="45"><PB N="7" REF="11">
<LABEL><HI>Aph.</HI> 45.</LABEL> The <HI>&s;pirit</HI> is di&s;cipated when it &s;tirreth to act upon a matter too rebellious: or, when the <HI>natural mixture,</HI> or <HI>Cra&s;is</HI> of a thing is altered by the <HI>Stars,</HI> &s;omtimes too much <HI>excited,</HI> it breaketh forth; or being called forth by its <HI>brother spirit</HI> it goeth away to <HI>it.</HI></P>
<P N="46"><LABEL><HI>Aph.</HI> 46.</LABEL> <HI>The matter is rebellious, when by rea&s;on of a contrary Cra&s;is, or temperature, it cannot be overcome and altered by the &s;pirit: Or, when it is in the la&s;t period, beyond which it can|not go, nor the &s;pirit convoy it any further:</HI> for only &s;o much <HI>&s;pirit</HI> is given as &s;erveth every thing to the <HI>due perfection</HI> of it.</P>
<P N="47"><LABEL><HI>Aph.</HI> 47.</LABEL> The <HI>temperature</HI> of a thing is altered by the <HI>Stars,</HI> when the <HI>Hori&s;cope of the Nativity</HI> cometh to the <HI>degree of appo|&s;ition</HI> of the <HI>Planets</HI> that be <HI>contrary</HI> to the beginning of the <HI>life.</HI></P>
<P N="48"><LABEL><HI>Aph.</HI> 48.</LABEL> The &s;pirit is too much excited by <HI>fermentation,</HI> or <HI>im|moderate agitation:</HI> for <HI>moderate agitation</HI> is nece&s;&s;ary to <HI>vital operation.</HI></P>
<P N="49"><LABEL><HI>Aph.</HI> 49.</LABEL> The <HI>&s;pirit</HI> is called out by <HI>its brother spirit,</HI> when <HI>it</HI> is too much expo&s;ed to <HI>it.</HI></P>
<P N="50"><LABEL><HI>Aph.</HI> 50.</LABEL> In certain things it cannot be called out by its <HI>brother &s;pirit,</HI> becau&s;e of its <HI>&s;trait-&s;ociety</HI> with the <HI>body;</HI> but it allureth his brother to him, and is &s;trongly fortified thereby.</P>
<P N="51"><LABEL><HI>Aph.</HI> 51.</LABEL> <HI>Fermentation is the action of heat upon moi&s;ture, by which the moi&s;ture is heated and made &s;ubject to the spirit, circula|ting it &s;elf in the body,</HI> which cannot remain in the <HI>&s;ame e&s;tate,</HI> by means of the <HI>fluxibility</HI> of the <HI>body.</HI></P>
<P N="52"><LABEL><HI>Aph.</HI> 52.</LABEL> He that by means and u&s;e of the <HI>univer&s;al spirit,</HI> can
<PB N="8" REF="12">
excite the <HI>particular</HI> of any to a <HI>natural fermentation;</HI> and then appea&s;e and &s;ettle <HI>Natures tumults</HI> by repeating the operation, may miraculou&s;ly increa&s;e things in vertue, and power, the highe&s;t &s;ecrets of Philo&s;ophy.</P>
<P N="53"><LABEL><HI>Aph.</HI> 53.</LABEL> Every man knows that by means of <HI>fermentation</HI> the <HI>&s;pirit</HI> is as <HI>pure</HI> as it po&s;&s;ibly may be drawn: but almo&s;t all of them do want the <HI>fruit of multiplication;</HI> becau&s;e they know not how to joyn one brother with another.</P>
<P N="54"><LABEL><HI>Aph.</HI> 54.</LABEL> Every thing <HI>fermented</HI> worketh more &s;trongly; be|cau&s;e in things <HI>fermented</HI> the <HI>&s;pirits</HI> are more <HI>free.</HI></P>
<P N="55"><LABEL><HI>Aph.</HI> 55.</LABEL> Things do abide in the <HI>&s;ame &s;tate of nature,</HI> &s;o long as they po&s;&s;e&s;&s;e &s;o much <HI>&s;pirit</HI> as is &s;ufficient to perform the due execution thereof.</P>
<P N="56"><LABEL><HI>Aph.</HI> 56.</LABEL> Hence is manife&s;t the cau&s;e of <HI>natural death and de|&s;truction</HI> of things. Every thing tends to <HI>maturation,</HI> as to the perfection thereof: and when it is ripe, the <HI>&s;pirit</HI> begins to &s;hew its <HI>forces,</HI> and &s;o by <HI>acting it is di&s;cipated</HI> and vani&s;heth, which, at length, is the cau&s;e of de&s;tru|ction.</P>
<P N="57"><LABEL><HI>Aph.</HI> 57.</LABEL> He that could lay hold on the <HI>vani&s;hing &s;pirit,</HI> and ap|ply it to the <HI>body</HI> from whence it <HI>&s;lipt,</HI> or to another of the <HI>&s;ame &s;pecies,</HI> may thereby do wonders.</P>
<P N="58"><LABEL><HI>Aph.</HI> 58.</LABEL> From this <HI>fountain</HI> all <HI>natural Philo&s;ophy</HI> doth flow: For, ea&s;ily may the <HI>&s;pirit imbrued</HI> with the qualities of another body, procreate in <HI>bodies of the &s;ame kind</HI> a &s;imiltude; which is the violent cau&s;e of love.</P>
<P N="59"><LABEL><HI>Aph.</HI> 59.</LABEL> The&s;e things are apte&s;t to intercept this <HI>particular &s;pirit,</HI> which have the greater &s;imilitude of mo&s;t natural con|junction with the parts: or which being applied to a <HI>vegetous body,</HI> are by &s;uch a contract made more flouri&s;h|ing.
<PB N="9" REF="12">
The&s;e things are to be under&s;tood of the bodies of wights, e&s;pecially of man, where Philo&s;ophers are of more power.</P>
<P N="60"><LABEL><HI>Aph.</HI> 60.</LABEL> This <HI>&s;pirit,</HI> where it findeth <HI>a little matter di&s;po&s;ed,</HI> ac|cording to that likene&s;s, it makes and &s;eats the compound produced.</P>
<P N="61"><LABEL><HI>Aph.</HI> 61.</LABEL> Where the <HI>&s;pirit</HI> of one body, being married to the <HI>qualities</HI> of that <HI>body,</HI> is communicated to another <HI>body,</HI> there is <HI>generated a certain compa&s;&s;ion;</HI> becau&s;e of the <HI>na|tural flux and reflux of the &s;pirits</HI> to their proper bodies: Which <HI>compa&s;&s;ion</HI> or <HI>&s;ympathy</HI> is not ea&s;ily di&s;&s;olved, as that which is done by <HI>imagination.</HI></P>
<P N="62"><LABEL><HI>Aph.</HI> 62.</LABEL> There can neither <HI>love nor compa&s;&s;ion</HI> be <HI>generated</HI> with|out the <HI>commixture of &s;pirits.</HI></P>
<P N="63"><LABEL><HI>Aph.</HI> 63.</LABEL> This <HI>commixture</HI> is &s;ometimes done by <HI>natural or mate|rial application:</HI> &s;ometime by <HI>imagination,</HI> and not &s;el|dom by the <HI>di&s;po&s;ition of the &s;tars.</HI></P>
<P N="64"><LABEL><HI>Aph.</HI> 64.</LABEL> By <HI>natural application it is done, when the &s;pirit of one body is implanted in another, by means of tho&s;e things which are apt to intercept the &s;pirit, and to communicate it to another;</HI> and they are known by their <HI>&s;ignature;</HI> and by the An|cients called <HI>Amatoria,</HI> or &s;uch things as love one another.</P>
<P N="65"><LABEL><HI>Aph.</HI> 65.</LABEL> <HI>By imagination love is produced; when the exalted imagi|nation of one doth predominate over the imagination of an|other, and fa&s;hioneth and &s;ealeth it.</HI> And this may ea&s;ily be done, becau&s;e of the <HI>volubility of the imagination.</HI> Hence all <HI>Incantations get efficacy:</HI> for although, perad|venture, they have &s;ome <HI>efficacy</HI> in them&s;elves, yet the ver|tue cannot be di&s;tributed, becau&s;e of the <HI>univer&s;ality</HI> thereof&punc;</P>
<P N="66"><PB N="10" REF="13">
<LABEL><HI>Aph.</HI> 66.</LABEL> <HI>From the &s;tars, love takes its beginning, either when the di&s;|po&s;ition of the heavens, is alike at the time of nativity,</HI> as A&s;trologers do abundantly teach, and this is mo&s;t firm, and mo&s;t to be de&s;ired: <HI>Or when the beneficial beam of the &s;tars, being apt for that purpo&s;e, are at a fit time received into matter di&s;po&s;ed, and in a due manner brought into act;</HI> as <HI>Natural Magick</HI> more fully teacheth.</P>
<P N="67"><LABEL><HI>Aph.</HI> 67.</LABEL> <HI>He,</HI> that can do the&s;e manner of doings, with the <HI>uni|ver&s;al &s;pirit,</HI> may do wonders.</P>
<P N="68"><LABEL><HI>Aph.</HI> 68.</LABEL> Thou maye&s;t call the <HI>univer&s;al &s;pirit</HI> to thy help, if thou u&s;e <HI>in&s;truments impregnate with this &s;pirit;</HI> the great &s;ecret of <HI>Magicians.</HI></P>
<P N="69"><LABEL><HI>Aph.</HI> 69.</LABEL> He that knows how to make a <HI>particular vital &s;pirit,</HI> may cure the <HI>particular body,</HI> who&s;e <HI>&s;pirit</HI> is at any di|&s;tance, alwaies imploring the help of the <HI>univer&s;al &s;pirit.</HI></P>
<P N="70"><LABEL><HI>Aph.</HI> 70.</LABEL> He that can fortifie the <HI>particular &s;pirit</HI> with the <HI>univer|&s;al,</HI> may prolong his life very long: unle&s;&s;e the <HI>&s;tars</HI> be again&s;t it; yet he may by the&s;e means lengthen his life, and health; and &s;omewhat a bate the malice of the <HI>&s;tars,</HI> as he mu&s;t confe&s;&s;e, that doth know the habitation of this &s;pirit.</P>
<P N="71"><LABEL><HI>Aph.</HI> 71.</LABEL> Nothing can be <HI>putrified,</HI> unle&s;&s;e it feels fir&s;t <HI>fermenta|tion;</HI> but nothing comes <HI>naturally</HI> to <HI>declination,</HI> but by <HI>&s;tat.</HI></P>
<P N="72"><LABEL><HI>Aph.</HI> 72.</LABEL> <HI>Putrifaction</HI> is the <HI>&s;ymptome of declining nature;</HI> or of the <HI>&s;pirits</HI> flying away.</P>
<P N="73"><LABEL><HI>Aph.</HI> 73.</LABEL> There is nothing <HI>putrified</HI> that hath not great &s;tore of the <HI>volative &s;pirit.</HI></P>
<P N="74"><PB N="11" REF="13">
<LABEL><HI>Aph.</HI> 74.</LABEL> All <HI>heat</HI> proceedeth from the <HI>vital spirit,</HI> and is &s;aid of motion; neither can that <HI>&s;pirit</HI> either &s;ub&s;i&s;t without <HI>heat,</HI> or at lea&s;t cannot be mingled with <HI>bodies.</HI></P>
<P N="75"><LABEL><HI>Aph.</HI> 75.</LABEL> <HI>Every thing</HI> that is <HI>putrified,</HI> hath le&s;&s;e <HI>heat</HI> in it, than it had before its <HI>putrifaction:</HI> and therefore it is fal&s;e, that <HI>things putrifying</HI> do grow whole.</P>
<P N="76"><LABEL><HI>Aph.</HI> 76.</LABEL> As much <HI>&s;pirit,</HI> &s;o much <HI>heat</HI> is gotten; and of the one is lo&s;t &s;o much, as of the other.</P>
<P N="77"><LABEL><HI>Aph.</HI> 77.</LABEL> <HI>Heat</HI> can neither be &s;tirred up by <HI>nature,</HI> nor <HI>art,</HI> but by the means of <HI>light,</HI> either <HI>external</HI> or <HI>internal.</HI></P>
<P N="78"><LABEL><HI>Aph.</HI> 78.</LABEL> He that can call <HI>light, the &s;pirit of the univer&s;e,</HI> &s;hall peradventure not far mi&s;&s;e the truth: <HI>for it is either light, or hath his dwelling or habitation in the light.</HI></P>
<P N="79"><LABEL><HI>Aph.</HI> 79.</LABEL> He that can <HI>de&s;troy bodies</HI> without <HI>putrifaction,</HI> and in that very de&s;truction can joyn <HI>&s;pirit in &s;pirit by the means of heat,</HI> po&s;&s;e&s;&s;eth the principal &s;ecret in <HI>natural Magick.</HI></P>
<P N="80"><LABEL><HI>Aph.</HI> 80.</LABEL> The external heateth, by bringing in a new heat, and by actuating its own heat, whether it be by being <HI>light</HI> determinat, or indeterminat.</P>
<P N="81"><LABEL><HI>Aph.</HI> 81.</LABEL> The <HI>light terminate,</HI> produceth a <HI>de&s;troying heat,</HI> and &s;uch a one as burneth all things. So it is compactly actu|ated as a fire.</P>
<P N="82"><LABEL><HI>Aph.</HI> 82.</LABEL> <HI>Indeterminate light</HI> giveth <HI>light,</HI> and never hurteth any but by <HI>accident.</HI></P>
<P N="83"><LABEL><HI>Aph.</HI> 83.</LABEL> He that knoweth how to make <HI>light determinate</HI> of <HI>light indeterminate,</HI> not changing the <HI>&s;pecies,</HI> nor receiving
<PB N="12" REF="14">
it otherwayes, than in a <HI>common medium,</HI> knoweth excee|dingly well how to purge <HI>minerals,</HI> and all hard bodies, without the lo&s;&s;e of a <HI>radical moi&s;ture.</HI></P>
<P N="84"><LABEL><HI>Aph.</HI> 84.</LABEL> The <HI>light</HI> which we call <HI>indeterminate,</HI> and which hath in it the <HI>life</HI> of things, being the carriage of the <HI>univer&s;al &s;oul,</HI> lyeth hid in the darkne&s;&s;e; neither is it &s;een but by <HI>Philo&s;ophy,</HI> into whom the <HI>center of things</HI> is apparently di&s;cerned.</P>
<P N="85"><LABEL><HI>Aph.</HI> 85.</LABEL> The <HI>internal heat</HI> is rai&s;ed, by rea&s;on of the <HI>agitation</HI> of the <HI>internal &s;pirit,</HI> who&s;e it is.</P>
<P N="86"><LABEL><HI>Aph.</HI> 86.</LABEL> The &s;pirit is agitated by fermentation, or motion: &s;ome|times they concur both together to <HI>agitation.</HI></P>
<P N="87"><LABEL><HI>Aph.</HI> 87.</LABEL> There is a &s;ecret mean of <HI>agitation,</HI> known to <HI>Philo&s;o|phers,</HI> which is perceived by them in regeneration and generation.</P>
<P N="88"><LABEL><HI>Aph.</HI> 88.</LABEL> When <HI>fermentation</HI> is di&s;tingui&s;hed from <HI>motion,</HI> un|der&s;tand <HI>local progre&s;&s;ive motion,</HI> which cometh from <HI>ima|gination</HI> directing the <HI>vital &s;pirit</HI> to <HI>motion.</HI></P>
<P N="89"><LABEL><HI>Aph.</HI> 89.</LABEL> All <HI>fermentation</HI> fini&s;hed before due time, is a &s;ign of immoderate <HI>putrifaction</HI> &s;ucceeding.</P>
<P N="90"><LABEL><HI>Aph.</HI> 90.</LABEL> He that knoweth how to ha&s;ten <HI>fermentation,</HI> and hin|der <HI>putrifaction,</HI> by having the <HI>&s;pirit of the univer&s;e propi|tious,</HI> doth under&s;tand <HI>Philo&s;ophers contrition;</HI> and can by means thereof do wonders.</P>
<P N="91"><LABEL><HI>Aph.</HI> 91.</LABEL> Putrifaction hath not its original from the body, but from the &s;pirit, and therefore it wars contrary to the &s;pirit.</P>
<P N="92"><LABEL><HI>Aph.</HI> 92.</LABEL> He that knoweth the <HI>&s;pirit of the univer&s;e,</HI> and the u&s;e
<PB N="13" REF="14">
thereof, may hinder all <HI>corruptions;</HI> and give the <HI>parti|cular &s;pirit</HI> the <HI>dominion over the body.</HI> How much this would avail to the cure of all <HI>di&s;ea&s;es,</HI> let <HI>Phi&s;itians</HI> con|&s;ider.</P>
<P N="93"><LABEL><HI>Aph.</HI> 93.</LABEL> That there may an <HI>univer&s;e medicine</HI> be given, is now agreed on on all hands: becau&s;e, if the <HI>particular &s;pirit</HI> get &s;trength, it can of it &s;elf cure all <HI>di&s;ea&s;es,</HI> as is known by <HI>common experience;</HI> for, there is no <HI>di&s;ea&s;e</HI> that hath not at &s;ome time been cured by the vital &s;pirit, without the <HI>Phi&s;itians</HI> help.</P>
<P N="94"><LABEL><HI>Aph.</HI> 94.</LABEL> <HI>The univer&s;al Medicine is nothing el&s;e, but the &s;pirit mul|tiplied upon a due &s;ubject.</HI></P>
<P N="95"><LABEL><HI>Aph.</HI> 95.</LABEL> He that &s;eeketh this <HI>Medicine</HI> el&s;e-where, than in the tops of the highe&s;t mountains, &s;hall finde nothing but &s;orrow and lo&s;&s;e for the reward of his pains.</P>
<P N="96"><LABEL><HI>Aph.</HI> 96.</LABEL> The <HI>Philo&s;ophers</HI> who &s;ay it is to be &s;ought in the cor|ners of the <HI>earth,</HI> mean the <HI>earth of the living.</HI></P>
<P N="97"><LABEL><HI>Aph.</HI> 97.</LABEL> They, who hope to find it in the <HI>fornace of the Chymists,</HI> are de&s;perately deceived, for they know not the fire.</P>
<P N="98"><LABEL><HI>Aph.</HI> 98.</LABEL> Nothing hath from the fir&s;t <HI>intention of nature,</HI> more <HI>&s;pirit,</HI> than is &s;ufficient of it &s;elf for the con&s;ervation of its <HI>proper &s;pecies,</HI> yet out of every thing <HI>(nature playing the Midwife</HI> for him) the <HI>Philo&s;opher</HI> can produce a &s;on no|bler than the father.</P>
<P N="99"><LABEL><HI>Aph.</HI> 99.</LABEL> The fir&s;t and the la&s;t <HI>colours</HI> of things are <HI>yellow;</HI> be|cau&s;e the <HI>Sun</HI> and the <HI>Stars</HI> are <HI>yellow.</HI> Tho&s;e things that are of a <HI>loo&s;er temperature,</HI> as <HI>Plants</HI> appear <HI>green</HI> after they have toucht the <HI>air,</HI> which <HI>air</HI> being <HI>naturally</HI> and more <HI>highlyer cerulious or blue,</HI> and working upon them, maketh <HI>yellow</HI> things <HI>green;</HI> but being made harder, re|&s;i&s;ting
<PB N="14" REF="15">
the impre&s;&s;ion of the <HI>air,</HI> they put on again their fir&s;t and native colour. Out of the&s;e things that have been &s;aid, thou maye&s;t pick great my&s;teries.</P>
<P N="100"><LABEL><HI>Aph.</HI> 100.</LABEL> The <HI>air</HI> is <HI>blue,</HI> and the <HI>horizon</HI> appears <HI>blue</HI> to us in a clear day; and the <HI>air,</HI> becau&s;e of the thinne&s;&s;e, is not apt to terminate the <HI>&s;trong, vegetous, vital beams,</HI> until they langui&s;h and grow weak by di&s;tance, but then the termi|nated beams &s;hew the native colour of the <HI>air.</HI> And thus much to have &s;aid at this time, by way of Aphori&s;m, if you make not very much account of it, is too much.</P>
</DIV1>
<DIV1 N="2" TYPE="book">
<HEAD>The Second Book.</HEAD>
<HEAD>CONTAINING XII. CONCLUSIONS, <HI>which are proved and explained: And are as &s;o many firm Columns, to &s;upport the Noble frame of Magical-Medicine.</HI></HEAD>
<DIV2 N="1" TYPE="conclusion">
<HEAD>CONCLUSION I. <HI>The &s;oul is not only in its proper vi&s;ible body, but al&s;o with|out it; neither is it circum&s;cribed in an Organical body.</HI></HEAD>
<HEAD TYPE="sub">The Proof and Explaination.</HEAD>
<P>NO true Philo&s;opher will deny this: The <HI>Platoni&s;ts</HI> place not the &s;oul in the body, but the body in the &s;oul: And the <HI>Peripateticks</HI> them&s;elves do with <HI>Ari&s;totle</HI> confe&s;&s;e, That the &s;oul doth execute &s;ome <HI>action</HI> without the <HI>body:</HI> Nay, it &s;eems very ab&s;urd, to &s;hut up
<PB N="15" REF="15">
&s;o noble an E&s;&s;ence, in &s;o narrow and &s;trait a Pri&s;on; Neither were there wanting &s;ome <HI>Divines</HI> who attributed acerta in <HI>ubiquity</HI> to the &s;oul; affirming it to be there where it worketh: for what can be devi&s;ed more un|likely, than to conclude that mo&s;t noble <HI>E&s;&s;ence,</HI> as bounded and comprehended in this &s;o exceeding &s;mall a pri&s;on. The common dictate of <HI>Rea&s;on</HI> proveth, That the thing <HI>comprehended,</HI> &s;o far forth as it is comprehended, is more ba&s;e and ignoble, than the thing <HI>comprehending:</HI> And it is manife&s;t to him, who con&s;idereth the nature of things, That the thing comprehending, &s;o far forth as it comprehendeth, is more excellent in operation and power than the thing comprehended. That the <HI>Imagination</HI> worketh without it, and beyond its own body, I take it to be manife&s;t, and if any man doubt of it, he will be convinced by experience: for it worketh in the <HI>Embrio:</HI> Neither can <HI>fa&s;cinations</HI> be otherwi&s;e performed. But is not the Imagination the hand of the &s;oul, by which it worketh without the help of the body? and yet the&s;e operations conduce not to our purpo&s;e: Therefore we mu&s;t &s;hew more clearly what we mean by this <HI>Conclu&s;ion.</HI> We do then under it and by it, mean nothing el&s;e but that the <HI>&s;oul</HI> mu&s;t nece&s;&s;arily be, where&s;oever the <HI>vital &s;pirit</HI> is found; for the <HI>vital &s;pirit</HI> is the bond by which the <HI>&s;oul</HI> is tyed to the <HI>body:</HI> or rather it is the undivided companion of the <HI>&s;oul,</HI> brought by the <HI>&s;oul</HI> from heaven, by which the <HI>&s;oul</HI> joyned it &s;elf with the <HI>body;</HI> by means and mediation whereof, it gives the form of the <HI>body;</HI> and if by the frown of the <HI>de&s;tinies</HI> it be for&s;aken by the <HI>particular &s;oul,</HI> it returns to its common country: but is never extended further than the <HI>&s;oul</HI> it &s;elf, without which the <HI>&s;pirit</HI> cannot &s;ub&s;i&s;t: Then, if a mans body work &s;omething without it &s;elf, &s;urely it worketh as informed by the <HI>&s;oul,</HI> and &s;hall it not then work <HI>vitally,</HI> and pro|duce vital actions; But how I pray you &s;hall it produce them? without doubt in and by the vertue and power of the <HI>form,</HI> that is, the <HI>&s;oul.</HI> But (except I be deceived) there can nothing work by the power of another, and
<PB N="16" REF="16">
not be partaker of it: Therefore the <HI>active beams</HI> that produce &s;uch <HI>effects</HI> without the <HI>body,</HI> mu&s;t needs be par|taker of the <HI>&s;oul,</HI> by which they work. And I think no man can be &s;o &s;en&s;le&s;&s;e to deny <HI>actions extrin&s;ecal,</HI> or with|out the body, to Man, the mo&s;t noble compound, and grant them to Plants and Stones: but that operations depend on forms, it alwayes &s;eemed true to the mo&s;t Learned. The &s;eed doth (as &s;ome would have it) beget the <HI>Embrio</HI> in the mother; which it could not do, were it not upholden and furni&s;hed with the pre&s;ence of the fathers &s;oul. But I hear &s;ome whi&s;per, that this opinion can be no way con&s;onant to truth: becau&s;e that then, if the father &s;hould dye a&s;&s;oon as he hath begotten the child, his &s;oul being free from the bonds of the body, goes to its appointed place, And how then can it work in the <HI>Embrio?</HI> But to him that con&s;idereth the matter well, this will appear of no great difficulty; whether we &s;ay, That the <HI>&s;oul</HI> is not utterly and ab&s;olutely free as long as any <HI>vital &s;pirit</HI> remaineth any where &s;afe and untoucht; for it there &s;ticks and abides as long, and until its &s;ubject be quite turned into an other thing; but becau&s;e it wants <HI>organs</HI> (as in an <HI>appoplexy)</HI> it cannot perform any &s;encelike <HI>actions;</HI> Or whether we will &s;ay rather, The <HI>&s;oul</HI> is ne|ce&s;&s;arily pre&s;ent at the&s;e operations, by a certain pre&s;ence; and yet not hindered, but that in another place it may perform other works: for &s;eeing that the &s;oul doth by wonderful and &s;trange means, produce many things in the body, and is after divers manners in divers places, Why &s;hall it not, when it is free from the body, do the &s;ame things, or the like, &s;o it wants not its <HI>In&s;truments of its proper natural heat,</HI> which only is fit to produce &s;uch an effect? But of what hath been &s;aid the cau&s;e is plain, why about the Graves of them that <HI>die a violent death</HI> there are apparitions &s;een: for the <HI>vital heat and natural moi&s;ture</HI> being not quite di&s;&s;olved, the <HI>&s;oul</HI> &s;ticks, and gives &s;ometimes in the&s;e <HI>exhallations, impregnated with the &s;pirit, the &s;hape and form of a man:</HI> And the &s;ame may be the rea&s;on, why &s;ometimes in <HI>Church-yards</HI> &s;uch things
<PB N="17" REF="16">
appear: and from the &s;ame head it is, that the &s;lain Corps bleedeth at the pre&s;ence or touch of the Murde|rer: for, the <HI>&s;oul</HI> being yet pre&s;ent, doth by the di&s;pen&s;a|tion of Providence, work &s;uch things. But for the better confirmation of this Conclu&s;ion, there is enough &s;aid in this place, others from the&s;e grounds, will invent and finde out things which will be far more &s;ublime and high.</P>
</DIV2>
<DIV2 N="2" TYPE="conclusion">
<HEAD>CONCLUSION II. <HI>The</HI> Soul <HI>worketh without, or beyond its</HI> proper body, <HI>com|monly &s;o called.</HI></HEAD>
<HEAD TYPE="sub">The Proof and Explanation of this.</HEAD>
<P>THis Second <HI>Conclu&s;ion</HI> hath nothing which is not ma|nife&s;t in the former, and of it &s;elf is clear, and confe&s;|&s;ed by all men. For, if the <HI>&s;oul</HI> be without the <HI>body,</HI> it can and &s;hall without doubt work there: for, the <HI>&s;oul</HI> in its <HI>e&s;&s;ence</HI> includes <HI>Act,</HI> being (as one &s;aith, and very well) an <HI>E&s;&s;entiall Act proceeding temporally:</HI> It works there|fore according to the <HI>Organs</HI> informed, or, according to the manner of information, &s;eeing it communicates a <HI>form</HI> to the <HI>&s;ubject;</HI> for, peradventure it were more agreeable to &s;imple and pure truth, to call the <HI>&s;oul,</HI> not the <HI>form,</HI> but rather, <HI>the giver of the form:</HI> yet, &s;o giving <HI>forms,</HI> that both in their <HI>beings and operations</HI> they &s;hal de|pend upon it, and what&s;oever is, is di&s;pen&s;ed and given by it. <HI>Plato</HI> &s;eems to have placed in men a <HI>three-fold di|&s;tinct form,</HI> yet depending on the common &s;oul. It is true, that to the&s;e Inferiour <HI>forms,</HI> the name of <HI>form</HI> is &s;ome|times given; but how truly and properly, let them look to it, that accu&s;tomed to &s;peculations, have learned to &s;eparate <HI>Vitall Actions</HI> from the <HI>&s;oul,</HI> which proceed onely from it. But we, omitting all the&s;e difficulties,
<PB N="18" REF="17">
will be content to u&s;e the common means, which will al&s;o peradventure &s;erve our turns.</P>
<P>Some men will &s;ay, If the <HI>&s;oul</HI> be and work without the <HI>body,</HI> or be&s;ides it, by informing the <HI>naturall heat</HI> that proceedeth without it, and is inherent in his beams, they mu&s;t needs be men, con&s;i&s;ting of a <HI>&s;oul</HI> and of a <HI>body.</HI> When I fir&s;t began this Work, I had thought to have pa&s;&s;ed over &s;uch Objections as ridiculous; but this being one, that may &s;eem of &s;ome moment to them that are le&s;&s;e per&s;picacious, I am content to an&s;wer; And <HI>fir&s;t</HI> I &s;ay, it is as ab&s;urd, for ought I &s;aid, to call the <HI>beams, men,</HI> as it is to call the <HI>feet</HI> and <HI>hands, men. Se|condly,</HI> Every bare information doth not make man, for it is required, that a <HI>rea&s;onable &s;oul do inform an organical body;</HI> and thus; by means of the <HI>form,</HI> be made fit for <HI>or|ganical operations;</HI> but, if the <HI>&s;oul inform</HI> any Compound onely <HI>vegetably,</HI> or &s;ome inferior way unknown to us, it cannot be forthwith called, a Man: for, the <HI>&s;oul informs</HI> according to the <HI>merit</HI> of the <HI>matter,</HI> &s;ay the <HI>Platoni&s;ts,</HI> or more clearly, it informs according to the Portion of the <HI>vitall &s;pirit</HI> that is pre&s;ent: for, every proportion of this, is not fit for every operation. Hence it appears, that though the <HI>&s;oul</HI> do for &s;ometime inform a <HI>Corps</HI> with a certain <HI>form:</HI> for, we &s;ee in dead <HI>Carca&s;es,</HI> the <HI>vegetative faculty</HI> doth for a time exerci&s;e its power, which cannot be done without the &s;oul, yet it cannot be called, a Man; for, being deprived of <HI>&s;en&s;e</HI> and <HI>rea&s;on,</HI> it falls from that dignity; But it is mo&s;t certain, that the <HI>&s;oul</HI> being there pre&s;ent, onely according to the <HI>vegetable power,</HI> may work el&s;ewhere: for, when it was tyed to the <HI>body,</HI> ac|cording to all the wayes of <HI>vitality,</HI> it did form many other operations; why then when it is altogether free from tho&s;e bonds, or el&s;e tyed with them, it &s;hould not work things proper to it &s;elf, there can no rea&s;on be gi|ven; nor can any man in judgment under&s;tand. It may then, according to the will of God, either injoy plea&s;ure, or &s;uffer pain, although it be tyed to the <HI>dead Corps</HI> in that manner, &s;eeing that in the <HI>vegetative faculty</HI> it &s;hall
<PB N="19" REF="17">
&s;uffer nothing, till it be again re-united to an <HI>organical body.</HI> But in what things, and how the <HI>&s;oul</HI> doth &s;uffer, when it is loo&s;ed from the bonds of the body, we leave to <HI>Divines,</HI> as too far from our purpo&s;e.</P>
</DIV2>
<DIV2 N="3" TYPE="conclusion">
<HEAD>CONCLUSION III. <HI>From every</HI> body <HI>flow</HI> Corporall beams, <HI>by which the</HI> &s;oul <HI>worketh by its pre&s;ence, and giveth them energie and power of working, and the&s;e</HI> beams <HI>are not onely Cor|porall, but of diver&s;e parts.</HI></HEAD>
<HEAD TYPE="sub">The Proof, &amp;c.</HEAD>
<P>THE fir&s;t part of this <HI>Conclu&s;ion</HI> will ea&s;ily be evicted; for, there is no man that can deny it that con&s;idereth the <HI>operations</HI> of naturall things, and the hinderances of tho&s;e <HI>operations:</HI> For, what rea&s;on is there, why things more hard and &s;olid, than the nature of the thing re|quires, work not &s;o freely; is it not becau&s;e the <HI>Pores</HI> of the body being &s;hut, the <HI>Corporal beams</HI> cannot finde a due <HI>egre&s;&s;e?</HI> Now, unle&s;&s;e they were <HI>Corporal,</HI> no <HI>affection</HI> that is <HI>meerly corporal</HI> could hinder them, and nothing but the change of the <HI>forms,</HI> could de&s;troy the <HI>faculties</HI> of things: But when we &s;ee that the <HI>form</HI> remains, the <HI>ope|rations</HI> are hindered, we wonder then if we be forced to con&s;ider and re&s;olve of &s;uch beams. Moreover, unle&s;&s;e tho&s;e <HI>Active beams</HI> were <HI>corporal,</HI> their <HI>operation</HI> would proceed to any di&s;tance, and not be hindered by <HI>bodies.</HI> If you &s;ay, it is but an <HI>Accident</HI> by which things work at di&s;tance; yet an <HI>Accident</HI> mu&s;t needs be in a <HI>&s;ubject,</HI> and mu&s;t needs work by the <HI>virtue</HI> of that <HI>&s;ubject</HI> in which it is; for, I take it to be certain, that no <HI>Accident,</HI> barely con&s;idered in it &s;elf, can have any Activity: Therefore, except &s;uch beams be granted, nothing can work at di|&s;tance by any means; Therefore, the&s;e <HI>Accidents</HI> are di&s;played in <HI>Corporal beams,</HI> po&s;&s;e&s;&s;ing all the manners of the body, whence they proceed, yet I would not have
<PB N="20" REF="18">
you take me for a maintainer of <HI>Accidents,</HI> who could ne|ver hitherto &s;ee any thing in nature but &s;ub&s;tance, unle&s;&s;e any man could make the po&s;itions and manner of things &s;omething reall di&s;tinct from the bodies: but here I &s;peak out of &s;uppo&s;ition, granting peradventure what &s;ome man might ask at my hands.</P>
<P>Be&s;ides what hath been &s;aid for our <HI>beams,</HI> you may add, that adventitious heat doth promote the operations of things; but how could it do this, but by &s;tirring up more plentifull <HI>beams</HI> to bring them out? We &s;ee how <HI>Amber,</HI> being made hot with rubbing, drawes the <HI>Chaff</HI> to it more &s;tronglier; and many other will not work unle&s;&s;e they be hot; by which making them hot, the <HI>Corporal beams</HI> are more plentifully drawn out, and &s;o work more powerfully. Moreover, clo&s;ene&s;&s;e would not long keep the <HI>natural power</HI> of things unhurt, but that it hinders the di&s;&s;ipations and &s;pending of the <HI>beams:</HI> be|&s;ides, unle&s;&s;e <HI>beams</HI> were <HI>Corporal things,</HI> they would pe|netrate though the mo&s;t <HI>compact bodies,</HI> the contrary whereof, experience bears witne&s;&s;e unto: though it be true, that &s;ome <HI>Compound bodies</HI> &s;end out <HI>beams</HI> &s;o thin and &s;ubtill, that they can pierce the <HI>pores of all bodies;</HI> as doth appear in the <HI>Loadstone.</HI></P>
<P>But, wherefore did Nature ordain <HI>Pores in bodies,</HI> but that they may be doors, by which the&s;e <HI>beams</HI> might pa&s;s in and out: again, the <HI>&s;ences</HI> would never perceive <HI>&s;en|&s;ible things,</HI> but that there proceedeth <HI>beams</HI> from the <HI>bo|dies,</HI> affecting the <HI>&s;en&s;es,</HI> as appears in <HI>&s;melling; for odour peri&s;heth with age,</HI> and yet for no other cau&s;e, then that the <HI>beams</HI> peri&s;h which bring the odour to our <HI>no&s;trils;</HI> &s;o from all <HI>bodies</HI> there goes &s;ubtill thin <HI>beams,</HI> bringing with them the &s;hapes of things, which is po&s;&s;ible to demon|&s;trate to <HI>the eyes</HI> in a dark place, by mean of a <HI>tran&s;lucide convex&mdash;gla&s;&s;e:</HI> but unle&s;&s;e the&s;e <HI>beams</HI> were <HI>Corporal,</HI> let any man tell me, how they could affect <HI>the &s;en&s;es:</HI> rather I have often wondred, how being mingled with &s;o great confu&s;ion, in pa&s;&s;ing through the gla&s;&s;e, they can &s;everal|ly explicate them&s;elves. But let us come to another
<PB N="21" REF="18">
&s;tronger argument, and more agreeing to our purpo&s;es, to prove what we principally intend; And namely, that &s;uch <HI>beams</HI> do in a continuall motion, go out of the <HI>bodies</HI> of <HI>wights,</HI> which we &s;hall ea&s;ily do, if we <HI>fir&s;t,</HI> con&s;ider the <HI>common natures</HI> of all <HI>wights:</HI> for, every <HI>wight,</HI> that it may live any &s;pace, mu&s;t nece&s;&s;arily be nouri&s;hed with food, neither can it live without it, becau&s;e of the continuall going out of the <HI>beams;</HI> the <HI>body</HI> from its <HI>na|tural di&s;po&s;ition,</HI> can endure no more <HI>vacuity and empti|ne&s;&s;e,</HI> than <HI>nature</HI> hath appointed for &s;uch a <HI>body:</HI> That which in food is dry, doth re&s;tore and refre&s;h the <HI>&s;olid parts;</HI> and that which is moi&s;t, the <HI>humors:</HI> And why this? but, becau&s;e every day, nay, every moment, the <HI>beams,</HI> and tho&s;e mo&s;t plenteou&s;ly, do go out from <HI>bo|dies,</HI> and tho&s;e <HI>corporal;</HI> yea, and from every part of the <HI>body;</HI> for, were not this &s;o, living <HI>wights</HI> would grow to mon&s;trous and enormous greatne&s;&s;e. And this is the rea&s;on, why <HI>wights</HI> fall to de&s;truction, and are not &s;o long-lived as <HI>Stones;</HI> nay, not as &s;ome of the more com|pact &s;ort of <HI>Trees;</HI> for, the <HI>vitall &s;pirit,</HI> and <HI>natural heat</HI> being in <HI>wights</HI> freer, and more at liberty, work more powerfully, and produce more plenteous <HI>exhalations;</HI> whence it comes to pa&s;&s;e, that they are propagated to the greate&s;t di&s;tances, the <HI>&s;oul</HI> all the while knitting them to|gether, le&s;t they &s;hould be altogether di&s;&s;ipated: for, they could not el&s;e hold the <HI>&s;pecifical virtue</HI> of the <HI>body;</HI> neither could they work, except the <HI>&s;oul</HI> informed them; for, that hath in it the <HI>natural heat,</HI> as we &s;hall &s;hew in the Chapter following, which produceth a &s;ufficient di&s;po&s;ition to receive information from the <HI>&s;ouls,</HI> as we &s;aid in the Chapter fore-going. But, that tho&s;e <HI>beams</HI> are of parts, is clearer than the Sun at noon day; for, that which proceedeth from diver&s;e and <HI>heterogeneous</HI> parts, conveying al&s;o with it &s;elf, &s;omething from all, even the &s;malle&s;t parts, cannot choo&s;e but be of diver&s;e parts: for, from the <HI>bones, fle&s;h, nerves,</HI> there do flow continually certain <HI>particles,</HI> of which tho&s;e <HI>beams</HI> con|&s;i&s;t: the&s;e carry with them the <HI>di&s;po&s;ition</HI> of the <HI>body;</HI> and
<PB N="22" REF="19">
according to that <HI>di&s;po&s;ition,</HI> taken from the <HI>body,</HI> work more powerfully than the <HI>body</HI> it &s;elf: Hereupon a wi&s;e man will take &s;pecial heed of living and conver&s;ing with &s;ick people, the rather if he feel him&s;elf di&s;po&s;ed to &s;uch a <HI>di&s;ea&s;e;</HI> for, a <HI>body</HI> &s;o di&s;po&s;ed, doth more greedily draw to it &s;elf tho&s;e <HI>beams,</HI> and is &s;ooner changed: <HI>And note,</HI> that <HI>bodies</HI> in whom there is a likene&s;&s;e of nature and complexion do &s;ooner <HI>&s;ympathize</HI> with one another; as brothers, &s;i&s;ters, and do &s;ooner take <HI>infectious di&s;ea&s;es</HI> one of another; becau&s;e of the <HI>radical likene&s;&s;e,</HI> the infe|cted <HI>beams</HI> are more drawn, and the <HI>body</HI> more &s;peedily changed. Another nece&s;&s;ary <HI>caution</HI> doth by this occa|&s;ion come into my minde, That great care mu&s;t be ta|ken to avoid the&s;e places where the <HI>excrements of di&s;ea&s;ed per&s;ons</HI> are laid: both for the rea&s;ons afore&s;aid, and for a more proper and particular cau&s;e, it &s;hall be expre&s;t in what followeth.</P>
</DIV2>
<DIV2 N="4" TYPE="conclusion">
<HEAD>CONCLUSION IV. <HI>The</HI> beams <HI>&s;ent out of the</HI> bodies of wights, <HI>have and injoy a</HI> vitall &s;pirit, <HI>by which the operations of the &s;oul are di&s;pen&s;ed.</HI></HEAD>
<HEAD TYPE="sub">The Proof and Explanation, &amp;c.</HEAD>
<P>EVery compound con&s;i&s;ting of <HI>matter and form,</HI> hath its own proper <HI>natural heat,</HI> which is derived and pro|pagated, not from the <HI>Elements,</HI> but from <HI>Heaven,</HI> and particularly from the <HI>Sun</HI> the heat of <HI>Heaven,</HI> &s;eeing that by the departure of it, all things grow &s;ad and torpid, and by the return of it are cheared and refre&s;hed; for, it is the <HI>fountain and original</HI> of <HI>life,</HI> making all things fruit|full by its heat, multiplying and pre&s;erving them in their own being. Whence it followes, that nothing can exi&s;t without &s;ome manner of <HI>heat,</HI> it being the bond whereby the <HI>form is tyed to the matter,</HI> and which, lying hid in them in <HI>a vi&s;cous Mercury,</HI> a moi&s;ture brought
<PB N="23" REF="19">
with it from <HI>Heaven,</HI> giveth increa&s;e of <HI>&s;eed to every body.</HI> It is al&s;o the in&s;trument which the <HI>form</HI> u&s;eth to produce <HI>actions:</HI> and it is the immediate cau&s;e of the afore&s;aid <HI>beams,</HI> which <HI>beams</HI> it never for&s;aketh, but accompani|eth them in their journey. Ble&s;&s;ed, and thrice ble&s;&s;ed is he, which can <HI>Multiply</HI> it in a fit <HI>&s;ubject,</HI> under the fa|vour of the <HI>Sun</HI> and <HI>Heaven.</HI> This &s;aid <HI>heat,</HI> if it de|crea&s;e, the <HI>body</HI> tends to de&s;truction, the <HI>beams</HI> being fewer and weaker: Furthermore, though the <HI>form</HI> be not <HI>united</HI> to the <HI>matter,</HI> but by a certain mean of this heat, which is &s;o required as proper to all things, yet it varieth in every <HI>&s;pirit</HI> of things, yet it hath in eve|ry <HI>spirit</HI> &s;ome latitude; &s;o that you &s;hall finde in the <HI>in|dividuals,</HI> that which is altogether the &s;ame; becau&s;e the heat &s;ometimes is more, and &s;ometimes le&s;&s;e, which may be the cau&s;e of variety of operations, not onely in the&s;e of the &s;ame <HI>&s;pecies,</HI> but even in the &s;ame <HI>individual:</HI> it is after changed, till at la&s;t by corruption, it end in that which is altogether another latitude; for, the <HI>matter</HI> is not tenacious enough, nor holds the heat fa&s;t enough, but lets it (being <HI>volatile)</HI> wander abroad, which ac|cording to the <HI>impre&s;&s;ions of Heaven,</HI> applyeth it &s;elf va|riou&s;ly to the <HI>matter;</HI> whence depends the whole <HI>oecono|mie,</HI> and every change in <HI>&s;ublunary things.</HI> But it's now time to retire our &s;elves, and de&s;cend to the <HI>body of man,</HI> the proper <HI>&s;ubject</HI> of this work. And <HI>fir&s;t,</HI> it &s;hall not be ami&s;&s;e to explicate our &s;elves, what we mean by the <HI>vi|tal &s;pirit</HI> in this <HI>Conclu&s;ion;</HI> whether after the manner of other <HI>Phy&s;icians,</HI> that which the <HI>Schools</HI> call by this name; or, &s;ome other thing of far another nature: &s;ure|ly, although we think that <HI>received opinion</HI> of the <HI>spirits animall, vitall,</HI> and <HI>naturall</HI> (as they call them) not al|together con&s;onant to truth, yet being be&s;ides our pur|po&s;e, we mean not to meddle with it here; and there|fore, of other manner of <HI>spirits.</HI> But what new <HI>spirit</HI> is this brought in into <HI>Phy&s;ick,</HI> or, by what Authority came it in? Truly, I am &s;o <HI>&s;upercilious</HI> as to affirm this done by my Authority: Let it not be brought in at all;
<PB N="24" REF="20">
I onely require, that I may be &s;pared the u&s;e of that name, to expre&s;&s;e the <HI>natural heat and radicall moi&s;ture</HI> both together; and the rea&s;on is, becau&s;e they are ne|ver actually &s;eparated: And to call them <HI>&s;pirits,</HI> becau&s;e of all <HI>Corporall things,</HI> they come neare&s;t to the nature of <HI>&s;pirits,</HI> both in their originall and power. It is called <HI>vitall,</HI> becau&s;e by mediation of it, <HI>life</HI> flowes, and is propagated into the <HI>body;</HI> and therefore, where&s;oever you finde in this Treati&s;e the name of <HI>&s;pirit,</HI> under&s;tand it as is &s;aid. Now then, that this <HI>&s;pirit</HI> flouri&s;heth in the fore&s;aid <HI>beams,</HI> I think it appeareth from hence; This <HI>&s;pirit</HI> al&s;o floweth from the <HI>body,</HI> and this no wi&s;e man will deny; for, if it flow not from the <HI>body,</HI> the <HI>body</HI> would la&s;t for ever: Con&s;equently, the things that can mo&s;t fix the&s;e <HI>&s;pirits,</HI> have great power to prolong the life of man: for, it is <HI>volatile,</HI> and every moment &s;ome portion of it goeth out with the parts of the <HI>body,</HI> re&s;olved into <HI>beams:</HI> for why it &s;hould leave the <HI>beams</HI> going out, and in&s;inuate it &s;elf into <HI>bodies</HI> indi&s;po&s;ed, there can be no rea&s;on given, nay, it &s;eems utterly impo&s;&s;ible; and that the <HI>beams</HI> have a di&s;po&s;ition to hold it: for, with them it goeth out in the <HI>plague,</HI> becau&s;e the <HI>beams</HI> (as is ob|&s;erved) retain the di&s;po&s;ition of the <HI>body</HI> from whence they go: yea, if the <HI>&s;pirit</HI> were not there, the <HI>beams</HI> could not do as they do, nor work in the power of the <HI>&s;oul;</HI> for, of it this <HI>&s;pirit</HI> is the <HI>In&s;trument.</HI> Either therefore the <HI>bodies</HI> of men &s;hall work at no di&s;tance at all; or, if at di|&s;tance what&s;oever, this <HI>&s;pirit</HI> mu&s;t needs reach, and pro|ceed to it: and by virtue of a more <HI>potent &s;oul,</HI> in the very beginning and principall of life, the <HI>body</HI> of man (as of all other <HI>wights)</HI> is ordinated to <HI>natural actions,</HI> as other <HI>natural bodies</HI> are, by the <HI>&s;eminary vertues,</HI> which are in their <HI>forms;</HI> nay, more powerfull than the&s;e are, this <HI>&s;pirit</HI> that accompanieth the <HI>beams,</HI> di&s;pen|&s;eth their <HI>Actions,</HI> which are far propagated; and when they grow faint, they are &s;upplied by and from the <HI>bodies.</HI></P>
</DIV2>
<DIV2 N="5" TYPE="conclusion">
<PB N="25" REF="20">
<HEAD>CONCLUSION V. <HI>That the</HI> Excrements of the bodies <HI>of living Creatures, re|tain a portion of</HI> vitall &s;pirits: <HI>and therefore we mu&s;t not deny them</HI> life; <HI>and the</HI> life <HI>is of the &s;ame</HI> &s;pecies <HI>that the</HI> life <HI>of the</HI> Wight <HI>is of, and propagated from the &s;ame.</HI></HEAD>
<HEAD TYPE="sub">The Proof and Explanation of it, &amp;c.</HEAD>
<P>THat the <HI>Excrements</HI> of the <HI>bodies of Wights,</HI> retain &s;ome portion of the <HI>vitall spirit,</HI> it appears; for ha|ving lurked long in the <HI>body,</HI> they <HI>imbibe the &s;pirit,</HI> and joyn it to them&s;elves, intercepting the <HI>beams</HI> i&s;&s;uing from the noble&s;t parts of the <HI>body:</HI> yea, having at the lea&s;t &s;ome <HI>dige&s;tion,</HI> they are made like the <HI>bodies</HI> in which they were concocted; and therefore do more greedily attract the <HI>beams</HI> with the <HI>&s;pirits,</HI> and the <HI>&s;pirits</HI> do much more willingly in&s;inuate them&s;elves into them, than into any other <HI>body,</HI> not partaker of the &s;ame; or a greater dige&s;tion and likene&s;&s;e. It is likewi&s;e evinced by common experience; for, doth not the too much flow|ing of any <HI>excrement,</HI> produce grievous <HI>&s;ymptoms,</HI> weak|ne&s;&s;e, and in the end death; and that not &s;o much by cutting off the nouri&s;hment, as by exhau&s;ting the <HI>&s;pirits:</HI> or el&s;e in the Drop&s;y, how could the over-much flow|ing of the water out of the wound, cau&s;e death, but that the water being impregnant with the&s;e <HI>&s;pirits,</HI> carries more of them out with it, than the <HI>body</HI> can bear in &s;o &s;hort a time? So, in all inward <HI>Ab&s;ce&s;&s;es,</HI> when great &s;tore of <HI>purulent matter</HI> hath filled the <HI>hollow</HI> of the <HI>brea&s;t,</HI> if by the negligence or ignorance of the <HI>Chirur|gion,</HI> it be too much and &s;uddenly emptied, it is for the &s;ame rea&s;on, followed with death or dangerous weakne&s;&s;e: for, the <HI>body,</HI> unle&s;&s;e it be every-where ac|cording to the proportion requi&s;ite, &s;tored with the&s;e <HI>&s;pirits,</HI> cannot long &s;ub&s;i&s;t. This <HI>&s;pirit,</HI> as long as the <HI>body</HI> continues in its due <HI>Symetrie,</HI> is nouri&s;hed from <HI>Hea|ven,</HI> by the mediation of the <HI>Air,</HI> and by the <HI>vital spirit</HI> of the Aliment. All things therefore that proceed from the <HI>bodies</HI> of man or bea&s;t, after what manner &s;oever, whe|ther
<PB N="26" REF="21">
<HI>naturally,</HI> or by the force of <HI>di&s;ea&s;e,</HI> are impregnated with the &s;ame <HI>vital spirit the body hath:</HI> and therefore becau&s;e they are liker the <HI>bodies</HI> whence they came, than tho&s;e things that never were in the <HI>body,</HI> they quickly imprint the <HI>qualities</HI> drawn from the <HI>bodies,</HI> upon an|other like <HI>body,</HI> which ought to occa&s;ion great care, that <HI>excrement matter,</HI> corruption, nor any of tho&s;e things that come from <HI>infected per&s;ons</HI> be left unbu|ried; for, great mi&s;chief may come by them, either by <HI>Nature,</HI> or by <HI>Art,</HI> if peradventure they come into the hands of &s;ome skilfull, but ill-di&s;po&s;ed men. But if the burning of <HI>Dead Carca&s;es,</HI> after the manner of the <HI>Anci|ents,</HI> be not permitted, the <HI>Magi&s;trates</HI> ought to take care, that they be &s;oon, and very deep buried, and that in moi&s;t places, if it may be, and far remote from the feed|ing of Bea&s;ts: for, from &s;hallow &s;uperficiall Gravels, there ari&s;e un&s;peakable mi&s;chiefs; And I think this is one of the greate&s;t <HI>natural</HI> cau&s;es, why the Plague doth &s;o furiou&s;ly rage in diver&s;e places: for, I am afraid, that they to whom the charge of burying is committed, are &s;till too negligent and carele&s;&s;e. I would here take oc|ca&s;ion to commend, and that upon good grounds, the <HI>funeral fires</HI> of the <HI>Ancients;</HI> But another cu&s;tome ha|ving now prevailed, I am &s;ure my words will not alter it. It is known that <HI>Witches</HI> cannot hurt, without the <HI>parts of dead bodies,</HI> and the <HI>Excrements</HI> of him that they de&s;ire to mi&s;chieve; as therefore <HI>Magi&s;trates</HI> ought to have a care of <HI>burials,</HI> &s;o every man, if he have <HI>Enemies,</HI> ought to have a care of his <HI>Excrements.</HI> But now let us return to the <HI>Conclu&s;ion,</HI> which affirmed, <HI>That the&s;e Excre|ments do al&s;o live,</HI> which though at fir&s;t do &s;eem a little hard, yet indeed to him that will con&s;ider it, it is &s;o far from being either hard or unrea&s;onable, that it is impo&s;|&s;ible it &s;hould be otherwayes; nay, what if I &s;hould &s;ay, the <HI>hair</HI> and <HI>nails</HI> do <HI>live a certain life,</HI> propagated from the <HI>&s;oul.</HI> It may be thou wilt &s;ay, For they are as certain <HI>parts of the body,</HI> they live with the &s;ame <HI>&s;oul</HI> they did before, thou would&s;t think that more &s;trange; and
<PB N="27" REF="21">
yet thou can&s;t not give a rea&s;on why thou &s;houlde&s;t think &s;o: Well, this only I will &s;ay of <HI>Excrements,</HI> that un|le&s;&s;e they live with the &s;ame life that <HI>wights</HI> do after a manner, certainly they would want the <HI>vital spirit,</HI> of which we &s;pake before, and which we have above pro|ved; and will not all this clearly demon&s;trate, that they have and do plentifully injoy it? Moreover, who can deny that the <HI>nails</HI> and <HI>hairs</HI> have <HI>life,</HI> that have ob&s;erved in them an <HI>augmentative</HI> or a&s;&s;imulative faculty? at lea&s;t who can deny it &s;o long as they remain fa&s;tened to the <HI>body,</HI> though they want <HI>&s;ence,</HI> as the <HI>bones</HI> and other ne|ce&s;&s;ary parts of the <HI>Organical body</HI> do? Now, if they <HI>live</HI> when they remain joyned to the <HI>body,</HI> the&s;e &s;hall likewayes <HI>live</HI> when they are &s;eparated from the <HI>body,</HI> as long as they are <HI>nails</HI> and <HI>hairs,</HI> having &s;till the &s;ame <HI>form</HI> as they had before: Witne&s;&s;e the <HI>Accidents</HI> or the <HI>&s;ub|&s;tantial moods,</HI> which abiding &s;till the &s;ame, depend of the &s;ame fountains from whence they flowed: but no man can deny, that the very <HI>form,</HI> or <HI>figure,</HI> or <HI>mood</HI> flowed from the <HI>&s;oul,</HI> draweth thence its life, which is propagated by the pre&s;ence of the <HI>&s;oul,</HI> by the mediation of the <HI>vital spirit.</HI> In conclu&s;ion, a man may thus argue for any <HI>Excrement:</HI> All <HI>Excrements</HI> of the <HI>body,</HI> by means of &s;ome manner of <HI>Dige&s;tion,</HI> have changed the <HI>form</HI> they had before that <HI>Dige&s;tion,</HI> and put on another, as may be known by their <HI>operations</HI> and <HI>faculties,</HI> which are al|together changed. As for example; The <HI>Excrements</HI> of a Dog healeth the di&s;ea&s;es of the <HI>Pallet and Throat,</HI> which <HI>fle&s;h</HI> and <HI>bones</HI> how&s;oever prepared, could not do, e&s;peci|ally if they had been &s;tinking and corrupt; and this <HI>form</HI> by which they work &s;uch things, they got from the <HI>&s;oul</HI> of the Dog; and therefore being introduced and brought in by it, it depends wholly of the <HI>&s;oul,</HI> and con&s;equently cannot want <HI>vitality,</HI> which <HI>vitality</HI> or <HI>liveline&s;&s;e</HI> is ob|&s;cure and unperceivable to them which know not the centers of things, which it &s;hall better become a Philo|pher to &s;earch after, than &s;uffer him&s;elf to be tran&s;ported with a de&s;ire of contradiction.</P>
</DIV2>
<DIV2 N="6" TYPE="conclusion">
<PB N="28" REF="22">
<HEAD>CONCLUSION VI. <HI>Between the</HI> Body <HI>and the</HI> Excrements <HI>proceeding from it, there is a certain</HI> Concatenation of Spirits <HI>or</HI> beams, <HI>though they be never &s;o far a&s;under: The like is al&s;o between the</HI> blood <HI>and any other part of the</HI> body, <HI>&s;e|parated from the</HI> Body <HI>at any di&s;tance.</HI></HEAD>
<HEAD TYPE="sub">The Proof and Explanation of it, &amp;c.</HEAD>
<P>IF we confirm and demon&s;trate this <HI>Conclu&s;ion,</HI> the grea|te&s;t part of the bu&s;ine&s;&s;e is done: for, this being e&s;ta|bli&s;hed here, is laid a firm foundation of this <HI>Act,</HI> where|upon all the precepts thereof may be built: yet, if what we have &s;aid already, abide un&s;haken, the future diffi|culty will not be great: But fir&s;t, it would be known, what <HI>concatenation</HI> we do here intend, when we affirm a <HI>concatenation of &s;pirits or beams between the body and the Ex|crements thereof;</HI> we under&s;tand thereby, a perpetual flux of <HI>beams,</HI> proceeding after a peculiar manner from the <HI>body,</HI> and terminated as in a <HI>body,</HI> after a &s;ort in kinne, and like unto it; as al&s;o reciprocally flowing from the <HI>Excrements</HI> of the <HI>body.</HI> That there is &s;uch reciprocall <HI>emanations,</HI> is ea&s;ily &s;hewed: for, if you once grant the <HI>flux of beams,</HI> and <HI>Impregnation of the Excrements</HI> by the <HI>vital &s;pirits,</HI> it will nece&s;&s;arily follow, that both the <HI>beams of the Excre|ments</HI> and the <HI>body,</HI> as not differing in nature and quali|ties, are &s;o terminated one upon another by the afore&s;aid means, rather than by any other: yea, if the <HI>form</HI> both of the <HI>body</HI> and of the <HI>Excrements</HI> do depend in the &s;ame <HI>&s;oul,</HI> it will be ami&s;&s;e to call them <HI>Excrements,</HI> untill they have utterly lo&s;t their <HI>form</HI> they got in the <HI>body;</HI> rather a part of the <HI>body,</HI> or &s;omething &s;ubordinate to the <HI>body,</HI> and therefore the <HI>vital &s;pirit</HI> being affected in the <HI>Excrements,</HI> is al&s;o affected in the <HI>body,</HI> which cannot be done with|out &s;uch a <HI>concatenation:</HI> But this generall rule is to be ob&s;erved, namely, <HI>That the Excrements of any parts, are pe|culiarly</HI>
<PB N="29" REF="22">
<HI>allyed and tyed to the Part who&s;e Excrements they were;</HI> and that the <HI>beams</HI> that interchangeably flow from the&s;e, do by a peculiar love, imbrace the&s;e that flow from the part who&s;e <HI>Excrement</HI> it is, <HI>&amp; vice ver&s;a;</HI> for, out of that part it hath drawn more plenteous <HI>&s;pirits,</HI> and therefore hath greater affinity with it; which may be perceived by manifold experiences: for, if you put any u&s;cerating thing into the <HI>Excrements,</HI> the <HI>Pudding</HI> will be affected with great grief and pain: For example, Put <HI>Pea&s;e</HI> in a firing-Pan, till they be very hot, and put them into <HI>hot odure,</HI> and how many <HI>Pea&s;e,</HI> &s;o many Pu&s;tules will be on the fundament. So the <HI>Aculeus Pastenacae Marinae,</HI> &s;tuck in the place where one hath lately Pi&s;t, re&s;trains it, till you have pull'd it out again. You will finde more Experi|ments of this kinde in the proce&s;&s;e of this Work. It is not therefore to be doubted, but that the <HI>Excrements</HI> are by <HI>re|ciprocal beams concatenated with the bodies,</HI> e&s;pecially with tho&s;e parts out of which they la&s;t proceeded; Thence ari&s;e &s;everall con&s;iderations, whereof we will take no|tice hereafter; onely take notice of this, That upon this <HI>concatenation,</HI> depends all <HI>Magnetical Phy&s;ick,</HI> and there|fore mark it well, that if any thing in the practice &s;hall &s;eem ob&s;cure, that thou may&s;t addre&s;&s;e thy &s;elf to this place, and better con&s;ider that which is already &s;aid: It is added in the <HI>Conclu&s;ion,</HI> that the furthe&s;t di&s;tance doth not break this <HI>concatenation,</HI> which is &s;o true, that the <HI>virtue</HI> of the <HI>&s;oul</HI> extends it &s;elf &s;o largely, that it is &s;carcely contained in place: for, the <HI>concatenation</HI> depen|ding on the <HI>&s;oul,</HI> mu&s;t needs be <HI>extended</HI> according to the <HI>virtue</HI> of the <HI>&s;oul;</HI> be&s;ides, the other rea&s;on (which we infinuated above) of this extention where we &s;aid, there do mo&s;t plentifull <HI>&s;pirits</HI> flow from <HI>wights,</HI> by rea&s;on of the great plenty of <HI>vitall &s;pirits,</HI> which appear to the <HI>&s;ences,</HI> in that they need &s;o great &s;tore of Aliment, to the end that what was &s;pent in propagating <HI>beams,</HI> might by the conduct of the <HI>di&s;pen&s;ing &s;pirit,</HI> be renewed in the <HI>body</HI> the fountain of them: There is therefore no &s;mall &s;tore of tho&s;e <HI>beams,</HI> becau&s;e being thin, &s;ubtil, and ea&s;ily
<PB N="30" REF="23">
di&s;&s;ipated, they need continual food for the reparation of them; They extend them&s;elves likewi&s;e very far, and work diver&s;ly (we not knowing of it:) and as diver&s;ly are we affected in the hurting of them, when we are fully ignorant of the <HI>cau&s;es</HI> of our <HI>di&s;ea&s;es:</HI> And therefore in all <HI>&s;ickne&s;&s;es</HI> the &s;aid <HI>&s;pirit</HI> is to be rectified, comforted and multiplied; and &s;o may all <HI>di&s;ea&s;es</HI> be ea&s;ily cured; which we propound e&s;pecially, for <HI>Phi&s;icians</HI> to note and con&s;ider. Now there is no man will deny but that which we have &s;aid of the Excrements, doth al&s;o agree to the <HI>parts &s;eparated</HI> from the <HI>body,</HI> as al&s;o to the <HI>blood;</HI> for, there is the &s;ame rea&s;on in all: in <HI>blood</HI> it appeareth mo&s;t evident, becau&s;e in Holy Writ it is called the <HI>&s;eat of the &s;oul</HI> or <HI>life,</HI> as having greate&s;t &s;tore of vital &s;pirits, and hurting more ea&s;ily, by the too much flux of it. Among&s;t all tho&s;e things confirm this concatenation, that mo&s;t fa|mous <HI>Sympathetical Oyntment</HI> commonly called, the <HI>Wea|pon-&s;alve,</HI> and our <HI>Sympathetical Water,</HI> do by manife&s;t experience clearly prove it, in de&s;pite of the vain and ob|&s;treperous noi&s;e that &s;ome ignorant Divines make a|gain&s;t it, proclaiming it <HI>diabolical</HI> and <HI>&s;uper&s;titious;</HI> whom many others, and e&s;pecially the learned <HI>Helmont</HI> hath put to everla&s;ting &s;ilence. Nor did the wrangling <HI>Libavius</HI> (though he proudly railed after his manner) write better again&s;t this, than he did of and for the <HI>Philo&s;ophers Stone,</HI> how ignorantly and audaciou&s;ly he carried him&s;elf in both, to the infinite prejudice of the Hermetical Com|monwealth, is known too well to them that have learned the true knowledge of things from the things them&s;elves: but of this enough. Of the parts of the body &s;eparated from it, he that doubteth may find in the &s;ame <HI>Helmount,</HI> a &s;trange &s;tory: I will give you his own words. <Q>A certain man of <HI>Bruxels</HI> being at <HI>Bolonia,</HI> did in a fray lo&s;e his No&s;e; he went to <HI>Tagliacorzo</HI> a Chirurgeon, living there, to con&s;ult how he might have a new <HI>No&s;e;</HI> and fearing the cutting of his own <HI>Arm,</HI> hired a Porter, that for a great &s;um of money, was content to let him have a <HI>No&s;e</HI> cut out of his <HI>Arm</HI> (as the manner is:) he
<PB N="31" REF="23">
did &s;o, and the Cure well performed, the man of <HI>Bruxels</HI> returned home into his own Country: But about thir|teen moneths after his return home, he felt his No&s;e &s;uddenly grow cold, and within a few dayes after it rotted and fell quite off: And where many wondred of this &s;trange change, he inquired into the cau&s;e, and it was found, that ju&s;t at the &s;ame in&s;tant when the No&s;e grew cold, the Porter at <HI>Bolonia</HI> died: And (&s;aith <HI>Hel|mount)</HI> there are many yet living in <HI>Bruxels</HI> that can te|&s;tifie the truth thereof: Thus far he.</Q> The like I have heard from a Doctor of Phi&s;ick, a friend of mine, who did &s;wear deeply, that him&s;elf was an eye-witne&s;&s;e of it. Is not all our Doctrine here confirmed clearer than the light? Was not the <HI>in&s;citious no&s;e,</HI> as animated at the fir&s;t, &s;o &s;till informed with the <HI>&s;oul</HI> of the <HI>Porter?</HI> neither had it any from the man, who&s;e No&s;e now it was made, but only <HI>nouri&s;hment,</HI> the power of the <HI>a&s;&s;imulation,</HI> which it hath from its proper <HI>form,</HI> it took it not from him, but from the <HI>Porter,</HI> of whom it was yet truly a part; and who dying, the No&s;e became a dead No&s;e, and did im|mediatly tend to corruption: But who doth not here &s;ee mo&s;t openly and evidently a <HI>concatenation?</HI> otherwi&s;e, how could the <HI>No&s;e</HI> of one that was at <HI>Bolonia, enform</HI> the <HI>No&s;e</HI> of one that was at <HI>Bruxels,</HI> but by means of a concatenation? Our a&s;&s;ertion therefore is confirmed by true and undoubted experience; from whence, as from a plenteous &s;pring, divers fair rivelets do flow. Hence aro&s;e that glorious <HI>Miracle of Nature,</HI> whereby a man may at di&s;tance, and in an in&s;tant open his mind to his friend, though they be ten thou&s;and miles a&s;under, by means of a <HI>little blood, fle&s;h, and &s;pirit,</HI> a &s;ecret not to be revealed to the unworthy multitude. Hence that <HI>Lamp of life,</HI> which at any di&s;tance &s;heweth by its light the Di&s;|po&s;ition of the Body, and by its voluntary going out, the <HI>death of the Body</HI> whence it was taken. Hence al&s;o pro|ceeds that <HI>&s;alt of blood,</HI> which by its colour &s;heweth the &s;ame things, that the <HI>Lamp</HI> did by its light: of which more hereafter. And hence al&s;o aro&s;e all <HI>natural Philo|&s;ophy,</HI>
<PB N="32" REF="24">
by means whereof the affections are moved and after a manner tyed nearly and only <HI>naturally:</HI> But of this enough.</P>
</DIV2>
<DIV2 N="7" TYPE="conclusion">
<HEAD>CONCLUSION VII. <HI>The vivallity or liveline&s;s la&s;ts, till the excrements, blood, or &s;e|parated parts be changed into another thing, of a diver&s;e</HI> &s;pecies.</HEAD>
<HEAD TYPE="sub">The Proof and Explanation' of it.</HEAD>
<P>ALL things which have their original from the <HI>Ele|ments,</HI> after they are come to perfection, do &s;traight|way go back again to their principals, from whence they took their beginning; for &s;o it is e&s;tabli&s;hed by <HI>Provi|dence,</HI> that what is begun by <HI>motion,</HI> &s;hall never be par|taker of <HI>&s;tate or re&s;t.</HI> Yet doth not the thing immediate|ly cea&s;e to be in that &s;pirit, wherein it is, untill another <HI>form</HI> be introduced into the <HI>matter,</HI> which al&s;o brings with it new <HI>moods, and new operations.</HI> I &s;peak not here of <HI>&s;ubordinate forms,</HI> which are known to be common to <HI>many spirits,</HI> the change whereof is not alwayes required in the change, or corruptions of the pre&s;ence, or ab&s;ence of <HI>forms;</HI> we can no way judge but by the <HI>moods and faculties</HI> of the <HI>&s;ubject.</HI> We &s;ay therefore, that <HI>vitality</HI> doth &s;o long la&s;t in the <HI>excrements, blood,</HI> and other &s;eparated parts, as they are not changed into other things of a divers <HI>species:</HI> which being clear of it &s;elf, and by that which is above&s;aid, needs no other proof; yet this is to be noted, <HI>Fir&s;t,</HI> That things have more <HI>vertue</HI> and <HI>energie</HI> in their <HI>&s;tate,</HI> than in their <HI>declinations,</HI> and the nearer they are to their ab&s;olute change, the le&s;&s;e they work. <HI>Secondly,</HI> That every change of the <HI>&s;ub&s;tance</HI> doth not change the <HI>form;</HI> for in things, where only the <HI>&s;uperfluities</HI> are taken away, leaving the <HI>e&s;&s;ences</HI> which work in a &s;ufficient <HI>matter</HI> well <HI>dispo&s;ed</HI> and <HI>dige&s;ted,</HI> and are full of the <HI>vital spirit</HI> of things, there the <HI>form,</HI> is not only not changed, but more
<PB N="33" REF="24">
free than it was, and worketh more powerfully; More|over, we &s;ee that &s;ome <HI>corruptions</HI> are nece&s;&s;ary to the fur|therances of &s;ome <HI>operations,</HI> though this kind of corrup|tion, if we give it the true name, is rather to be called <HI>fermentation;</HI> for by it the <HI>&s;pirits</HI> are &s;tirred up, and made more able to &s;hew their power; but there is a <HI>mean</HI> in things, and certain bounds, beyond which the truth can|not con&s;i&s;t: therefore we mu&s;t proceed very warily, le&s;t while we &s;trive to &s;tir up the <HI>&s;pirits,</HI> we di&s;&s;ipate them; which I have &s;een happen to many men both in this <HI>Art,</HI> and in <HI>Alchymle.</HI></P>
</DIV2>
<DIV2 N="8" TYPE="conclusion">
<HEAD>CONCLUSION VIII. <HI>One</HI> part <HI>of the</HI> body <HI>being</HI> affected <HI>or ill di&s;po&s;ed, by hurt|ing the</HI> &s;pirits, <HI>all the other parts do &s;uffer with it.</HI></HEAD>
<HEAD TYPE="sub">The Proof and Explanation, &amp;c.</HEAD>
<P>I Conceive, that this &s;o common and received an Opi|nion, by <HI>all Phi&s;icians</HI> allowed and confe&s;&s;ed to be true, needs little proof: therefore we only &s;ay this, That the cau&s;e of this <HI>compa&s;&s;ion</HI> floweth neither from the <HI>body,</HI> nor from the <HI>particular form</HI> of the <HI>part,</HI> nor from the <HI>likene&s;s, nor le&s;&s;e likene&s;s,</HI> if it be con&s;idered only &s;o far forth, as the cau&s;e of likene&s;&s;e is con&s;idered which floweth from the &s;ame, or the like <HI>proportion of &s;pirit;</HI> but from the <HI>vital &s;pirit,</HI> which goeth through the whole body, and is re&s;i|dent in every <HI>part</HI> thereof: for, a <HI>di&s;ea&s;e terminatively</HI> is not of the body, but of the <HI>&s;pirit:</HI> for there is no di&s;ea&s;e of the body however it comes, which happeneth not by the weakne&s;&s;e of the <HI>&s;pirit,</HI> neither can any <HI>di&s;temper of the body</HI> la&s;t long, where the &s;pirit (by which all evils are amended) flowri&s;heth and is &s;trong. This &s;pirit is that <HI>nature, whereof Phi&s;icians ought to be helpers</HI> (upon them the <HI>Univer&s;al Medicine</HI> is built) whereas unhappy are tho&s;e <HI>Phi&s;icians,</HI> and unhappily they &s;peed, who either neglecting or wronging this <HI>&s;pirit,</HI> de&s;troy all things by
<PB N="34" REF="25">
their <HI>violence,</HI> while they think &s;o to cure the <HI>di&s;ea&s;e,</HI> which by opening a vein, do exhau&s;t this <HI>&s;pirit,</HI> and by purging the body from <HI>hurtful humours</HI> by <HI>rank poi&s;on,</HI> that kill this <HI>&s;pirit,</HI> thru&s;t with tho&s;e humours the <HI>&s;oul</HI> out of the <HI>body:</HI> And the&s;e are they which by their villany and ignorance have dimn'd the glory of <HI>Phy&s;ick,</HI> which being given over to vain, contentious, and unprofitable di&s;putes, have erred from the <HI>&s;implicity of Nature,</HI> which, though they be honoured by the hair-brain'd multitude, becau&s;e of their rich cloathes, coaches, and the like; yet by the <HI>&s;ons of Art,</HI> who with great labour prying into the <HI>Centers of things,</HI> have found that nothing is to be attem|pted again&s;t <HI>Natures</HI> will: they are e&s;teemed no better, than as their <HI>excrements of Phy&s;ick,</HI> and &s;o to be ca&s;t in|to the vaults of perpetual infamy; but the World is full of <HI>Fools;</HI> We returning to our purpo&s;e, do &s;ay, That not only the other parts do &s;uffer with the <HI>part di&s;ea&s;ed,</HI> but that if any <HI>di&s;ea&s;e,</HI> of what&s;oever part do la&s;t long, the whole body will be at la&s;t affected, or el&s;e, how could death follow upon a particular di&s;ea&s;e: The <HI>vital &s;pirit</HI> is but one, &s;o continuate through the whole body, and propagated through every part of it, that if it be hurt in any one part of it, it is hurt in the whole, as the follow|ing <HI>Conclu&s;ions</HI> will more clearly &s;hew.</P>
</DIV2>
<DIV2 N="9" TYPE="conclusion">
<HEAD>CONCLUSION IX. <HI>If the</HI> vital &s;pirit <HI>be</HI> fortified <HI>in any one part, it is fortified by that occa&s;ion in the whole body.</HI></HEAD>
<HEAD TYPE="sub">The Proof and Explanation of it, &amp;c.</HEAD>
<P>THat which in the fore-going Chapter we &s;aid of <HI>Di&s;|ea&s;es,</HI> we &s;ay now of <HI>Cures;</HI> for there is the like rea|&s;on of both. And this <HI>Conclu&s;ion</HI> is put for no other rea|&s;on, than to &s;hew <HI>(caeteris paribus)</HI> there is no great odds, whether you apply the <HI>Medicine to the part affected,</HI> or to an other <HI>part;</HI> provided that by this <HI>Medicine</HI> thy intent
<PB N="35" REF="25">
be, to fortifie the <HI>vital &s;pirit:</HI> for, if this <HI>&s;pirit</HI> be fortified in one part, the <HI>whole &s;pirit is fortified;</HI> becau&s;e being of a <HI>heavenly</HI> and <HI>fiery nature,</HI> that &s;trengthening is quickly found in the whole latitude thereof; for it is impo&s;&s;ible, that &s;o <HI>&s;ubtil, active, &s;piritual, clear</HI> and <HI>aetherial</HI> a thing, &s;hould &s;uffer any thing in any part, which it &s;hall not very &s;hortly &s;uffer in the whole. The <HI>Experiment</HI> where|of we &s;ee in <HI>outward poy&s;on,</HI> which infecting the neare&s;t, the <HI>&s;pirit</HI> &s;traight-wayes, unle&s;&s;e the <HI>&s;pirit</HI> be fortified, doth infect the whole <HI>&s;pirit</HI> in the <HI>body:</HI> not that the <HI>ve|nom</HI> goeth through the whole body; for it's impo&s;&s;ible that by the &s;ting of a <HI>Scorpion</HI> in the foot, the &s;ub&s;tance of the <HI>venom</HI> &s;hould, as &s;ome dream, come to the heart, but becau&s;e one part of the <HI>&s;pirit</HI> being <HI>powerfully infected,</HI> the infection of the whole mu&s;t needs &s;peedily follow: &s;o by <HI>Inflamation,</HI> there immediately followeth a <HI>Feaver,</HI> though the part that that is inflamed be never &s;o far from the heart. As of <HI>Di&s;ea&s;es,</HI> &s;o we may conclude of <HI>Reme|dies:</HI> but that <HI>Remedies</HI> applied to the parts affected, do more and more &s;peedily help, it is by frequent egre&s;&s;ion of &s;pirits from the part, the cau&s;e whereof look for in the following <HI>Conclu&s;ion:</HI> It is very nece&s;&s;ary therefore, that thou choo&s;e a part fit for thy purpo&s;e; for, except thou do &s;o, thou wilt be deceived and a&s;hamed; for thou wilt not work every where alike, therefore mark the Conclu|&s;ion following.</P>
</DIV2>
<DIV2 N="10" TYPE="conclusion">
<HEAD>CONCLUSION X. <HI>Where the</HI> &s;pirit <HI>is mo&s;t bare and naked, there it is &s;oone&s;t</HI> affected.</HEAD>
<HEAD TYPE="sub">The Proof and Explanation, &amp;c.</HEAD>
<P>THis <HI>Conclu&s;ion</HI> being mo&s;t nece&s;&s;ary for practice, is of it &s;elf manife&s;t, and followeth upon the premi&s;es; for doubtle&s;&s;e, the more <HI>intimately</HI> and nearly any <HI>agent</HI> is joyned with a <HI>Patient,</HI> the <HI>operation</HI> is both more &s;peedy,
<PB N="36" REF="26">
and better: for what can hinder <HI>action</HI> but undue appro|ximation, which impediment we here &s;tudy to avoid, &s;eeking the vital &s;pirit in its nakedne&s;&s;e that it may be the &s;ooner affected, by a due and convenient <HI>application,</HI> and may be the more &s;peedily freed from things hurtful and extraneous, and &s;o quickly change and rectifie the <HI>body</HI> &s;lipt into a di&s;temper: for, if where it is mo&s;t naked, it being there free from <HI>extraneous</HI> things, becau&s;e it is not &s;o fettered and cloyed with evils, then certainly there (if one know the right <HI>&s;ubject,</HI> and u&s;e the <HI>right In&s;tru|ment)</HI> it may be made to free the <HI>body</HI> &s;ooner from <HI>di&s;ea&s;es:</HI> for being fortified in one place, it will &s;traight-wayes be fortified throughout: for, as a di&s;ea&s;e is never truly, but when the whole &s;pirit is infected with a &s;ickly di&s;po&s;i|tion; for till that time it is but, as &s;ome &s;peak, <HI>in fieri;</HI> which <HI>dispo&s;ition</HI> at the beginning <HI>affected</HI> but one part, and that <HI>affected</HI> not hindered, corrupted the whole; &s;o mu&s;t we al&s;o <HI>philo&s;ophize</HI> concerning the recovery of health; but there are two things here requi&s;it: <HI>Fir&s;t,</HI> That thou cea&s;e not the application, until the <HI>di&s;ea&s;e</HI> be fully cured: for, if thou leave off before that time, the part that is yet infected, will (if the <HI>infection</HI> be &s;trong) again corrupt and <HI>infect</HI> the part, thou had&s;t made whole, and &s;o leave thee to begin the &s;ame labour again. <HI>Secondly,</HI> That one part an&s;wer another; for he that will happily <HI>cure di&s;ea&s;es,</HI> mu&s;t begin at the <HI>root,</HI> and if the <HI>root</HI> of the <HI>di&s;ea&s;e</HI> be in the <HI>head,</HI> then cure the <HI>vital spirit</HI> proper to the <HI>head:</HI> if in the <HI>&s;tomack,</HI> to the <HI>&s;tomack;</HI> for though the vital &s;pirits con&s;idered in them&s;elves, have no <HI>hetero|genical parts,</HI> but be every where, and wholly as the light like it &s;elf; yet as it is in the body, by certain <HI>adjuncts</HI> very con&s;iderable; And therefore the <HI>beams</HI> proceeding from the head, do in that di&s;po&s;ition contain the <HI>&s;pirit,</HI> as the <HI>head</HI> doth; as from the things already &s;aid may ea&s;ily be gathered: The naked &s;pirit thereof affected with the di&s;po&s;itions of the head (if the root of the di&s;ea&s;e be in the head) is to be taken, and remedies applied to that, before we proceed to other things. It will not be a mi&s;s
<PB N="37" REF="26">
to confirm the truth of this <HI>Conclu&s;ion</HI> by experience; There's no man doubts, but that in the blood the &s;pirit is mo&s;t naked; for, if it were more naked, than for fear of death, if it could, it would fly and get it gon to its own country: Therefore Phi&s;icians know that the naked <HI>&s;pi|rit</HI> in the <HI>blood</HI> is &s;ooner infected with poi&s;on, than the <HI>&s;pirit</HI> of any other part; for, <HI>venom</HI> being put into a <HI>vein,</HI> doth &s;ooner di&s;&s;olve and loo&s;e the whole <HI>form of the body,</HI> than twice &s;o much taken in meat or drink inwardly, al|though it be taken fa&s;ting, or without any other <HI>vehicu|lum;</HI> which confirmeth the truth of our Conclu&s;ion. I will not encourage thee to ill: if out of the&s;e, or any other Writings of mine, thou can&s;t draw any evil con&s;e|quence: If thou bee&s;t a good man, thou wilt not &s;o read them; if otherwayes, know a&s;&s;uredly that if thou do any evil, God will here, even in this life, take vengeance of thee. So we proceed.</P>
</DIV2>
<DIV2 N="11" TYPE="conclusion">
<HEAD>CONCLUSION XI. <HI>In the</HI> Excrements, Blood, <HI>and &s;eparated parts, the</HI> Spirit <HI>is not &s;o deeply drowned, as in the Body; And therefore in them it is &s;ooner infected.</HI></HEAD>
<HEAD TYPE="sub">The Proof and Explanation, &amp;c.</HEAD>
<P>UPon this <HI>Conclu&s;ion</HI> the whole Art is grounded, and this being fal&s;e all fails; therefore mu&s;e well in thy mind of what hath been &s;aid, and what &s;hall be &s;aid; for he that well under&s;tands this <HI>Conclu&s;ion,</HI> will finde no difficulty in the whole <HI>Art;</HI> therefore it had need to be confirmed with &s;ome Rea&s;ons: the <HI>fir&s;t</HI> whereof is this, The &s;pirit is not &s;o deeply drowned in the excrements, blood and &s;eparated parts, as in the body; becau&s;e in them it ranges abroad, as more at liberty, in that it doth not &s;o much attend <HI>Organical operations,</HI> that do violently &s;natch the &s;pirit inward, that being congregated it may work more powerfully in &s;ece&s;&s;e; but all organical ope|ration
<PB N="38" REF="27">
being far from the <HI>Blood</HI> and <HI>Excrements,</HI> there is no need the Spirit &s;hould drown it &s;elf &s;o far and &s;o in|wardly: Moreover, the <HI>beams</HI> coming from <HI>excrements, blood without the veins,</HI> and <HI>parts &s;eparated</HI> &s;tick about the &s;urface and out&s;ide, and are not allured and drawn inter|nally; becau&s;e that is tending to de&s;truction, the <HI>&s;pirit</HI> retires it &s;elf, and makes &s;ome &s;tay in the &s;uperfices, where al&s;o the <HI>beams</HI> joyn them&s;elves to their fellow<HI>-beams,</HI> and there re&s;t, untill at la&s;t the excrements, blood and &s;epa|rated parts becoming clean another thing, are apt either to receive the&s;e beams, and the &s;pirit that accompanieth them, or to return them when they have received them. Again, the &s;pirits are more naked in the&s;e, e&s;pecially in the blood, becau&s;e that when it was in the body, it had the &s;pirits more naked, and &s;carce tyed to the body, as appears evidently in blood. But &s;ome may ask how this rea&s;on agrees to parts cut off, for what priviledge have they above parts of the &s;ame kind? I an&s;wer, It is to be con&s;idered, That now the door is open, by which a more free egre&s;&s;e is granted to the <HI>&s;pirits,</HI> which now having broken the fetters, begin to wander abroad more at liberty. Again, &s;ome will object, That if this were true, then by applying things to a wound, we might cure internal di&s;ea&s;es. To &s;atisfie this objection, we mu&s;t con|&s;ider the&s;e things; and <HI>fir&s;t,</HI> That in every wound there is not only <HI>&s;olutio continui,</HI> but al&s;o the part wounded, there is in a part <HI>exotick</HI> and a &s;trange <HI>quality</HI> introduced, by means whereof the <HI>vital spirit</HI> is hurt. <HI>Secondly,</HI> Tho&s;e things that are applied to the wound, have no power to change the <HI>vital spirit,</HI> labouring of another evil di&s;po&s;i|tion; yea, the <HI>Phi&s;ician's</HI> expectation is &s;atisfied, if one thing do but perform <HI>operation;</HI> and therefore they are content with the <HI>cure</HI> of the wound. <HI>Thirdly,</HI> If a thing good for another <HI>di&s;ea&s;e,</HI> whereof peradventure the <HI>Pa|tient</HI> is &s;ick, &s;hould be applied to the <HI>wound,</HI> it perhaps will hurt this more, than it would help that: Now rea|&s;on per&s;wades, we &s;hould <HI>fir&s;t</HI> &s;uccour that which mo&s;t urgeth. From the&s;e things the <HI>An&s;wer</HI> to the <HI>Objection</HI> is
<PB N="39" REF="27">
manife&s;t; for the <HI>&s;pirit</HI> then labouring of a double <HI>di&s;tem|per, Art</HI> commandeth to cure that which mo&s;t urgeth; therefore we principally attend the <HI>wound,</HI> le&s;t <HI>&s;yderation</HI> &s;hould follow, or &s;omething el&s;e bringing a&s;&s;ured de|&s;truction; And for the &s;ame rea&s;on we apply not to it things good for the other di&s;ea&s;e; yet this I will here adde, That it is manife&s;t by experience, that many men by <HI>wounds</HI> have been freed from many other di&s;ea&s;es, and &s;o, that they never relap&s;ed into them afterwards; namely when the <HI>part affected</HI> being wounded, the things proper to the di&s;ea&s;e could al&s;o perform the <HI>cure</HI> of the <HI>wound:</HI> as if the <HI>head</HI> labouring of a <HI>cronical di&s;ea&s;e,</HI> &s;hould be wounded, and the wound could be cured with <HI>Betony</HI> and <HI>Sage,</HI> there is no doubt but the <HI>&s;pirit</HI> being naked, and now being refre&s;hed and cheri&s;hed with the&s;e reme|dies, would perfectly heal both the <HI>head,</HI> and the whole body. Here al&s;o is this to be noted, That they who dig the body with <HI>Cauteries,</HI> and keep the wounds open a long time for the <HI>purulent matter</HI> to run, are ill advi&s;ed, they do not apply to the wound remedies proper for that di&s;ea&s;e, for which they made the <HI>I&s;&s;ue;</HI> for this being done, the <HI>Patients</HI> would in &s;hort time feel very great ea&s;e, if that wound were made upon the part principally in|fected; e&s;pecially if all the other things were accordingly done <HI>dia&s;tatically,</HI> and the matter al&s;o that i&s;&s;ueth out, u&s;ed as Art commandeth. By the&s;e means it is certain, and found by experience, that the <HI>Gout</HI> in the <HI>hands, feet,</HI> and other parts, may mo&s;t happily and ea&s;ily be cured. But returning again to the <HI>excrements, blood,</HI> and &s;eparated parts, we &s;ay, That this <HI>Art</HI> u&s;eth tho&s;e rather and with better &s;ucce&s;&s;e than the whole body that is hurt: becau&s;e the <HI>vital spirit</HI> being free and naked, ea&s;ily receiveth im|pre&s;&s;ions, e&s;pecially from things agreeing with it: There|fore the <HI>Inventers</HI> of this <HI>Art,</HI> mingle &s;uch things (though taken from other bodies) with the <HI>Medicines,</HI> as in the common <HI>Weapon-&s;alve</HI> it is to be &s;een, where they mingle with the Oyntment, the <HI>fle&s;h, blood</HI> and <HI>fat</HI> of <HI>men</HI> for no other cau&s;e; that being endued with the&s;e <HI>Medicaments</HI>
<PB N="40" REF="28">
and <HI>qualities</HI> of Medicaments, they might the more ea|&s;ily help the <HI>heart, spirits;</HI> for, by their likene&s;&s;e, they do the more ea&s;ily draw the <HI>&s;pirits,</HI> and being drawn, do the more ea&s;ily change them, according to the qualities acquired; but it is not alwayes nece&s;&s;ary, that the Me|dicines be mingled with tho&s;e things that are taken from the <HI>body;</HI> for, we &s;ee, that the <HI>&s;ympathetical water</HI> alone, and &s;imple without any mixture, will cure all wounds by means of the <HI>blood</HI> of the wound: but e&s;peciall care mu&s;t be taken, that you make choi&s;e of tho&s;e things that do cure, not by <HI>qualities,</HI> but by their <HI>whole &s;ub&s;tan|ces,</HI> as they u&s;e to &s;peak, that is, by their <HI>&s;ignatures</HI> from Heaven; or el&s;e ordained to &s;uch affections by the <HI>&s;emi|nary rea&s;on</HI> of the <HI>&s;oul,</HI> otherwayes they may ea&s;ily mi&s;&s;e the mark: for, the <HI>&s;imilitude</HI> di&s;pen&s;ed from <HI>Heaven,</HI> be|cau&s;e it pa&s;&s;eth the like <HI>&s;pirits,</HI> doth much advance the effects; nay, without this thou wilt &s;carce do any good, as by daily <HI>experience</HI> we may &s;ee made ma|nife&s;t.</P>
</DIV2>
<DIV2 N="12" TYPE="conclusion">
<HEAD>CONCLUSION XII. <HI>The mixture of</HI> Spirits <HI>maketh</HI> Compa&s;&s;ion, <HI>from that</HI> Compa&s;&s;ion, Love <HI>takes its Original.</HI></HEAD>
<HEAD TYPE="sub">The Proof and Explanation, &amp;c.</HEAD>
<P>THis 12. <HI>Conclu&s;ion</HI> doth of it &s;elf a little or nothing avail to the curing of <HI>di&s;ea&s;es,</HI> being rather directed to endure <HI>Di&s;ea&s;es,</HI> and procure <HI>Love;</HI> it is al&s;o the foun|dation of all <HI>Implantations:</HI> for, where <HI>commixtion</HI> and <HI>compa&s;&s;ion</HI> is, there is that which is &s;ound, drawing unto it &s;elf that which hurteth another; without que&s;tion that from whence the thing hurtfull was drawn, will be hel|ped and cured with the lo&s;&s;e and prejudice of that thing, that &s;o attracteth and draweth it: And this <HI>Conclu&s;ion,</HI> be&s;ides that it needeth no long proof and explanation, being clear of it &s;elf, it is likewayes not &s;afe to u&s;e many
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words about it, becau&s;e of the danger that may ari&s;e probably from hence; for, from this fountain floweth <HI>transplantation</HI> of <HI>Di&s;ea&s;es</HI> from one man to another, and from the <HI>dead</HI> to the <HI>living;</HI> it may al&s;o do harm, in gi|ving cau&s;e of much <HI>exorbitant lu&s;t,</HI> and the means to &s;ati&s;|fie it; Nay, if this <HI>Conclu&s;ion</HI> were too clearly known, <HI>Fathers</HI> (which God forbid) could not be &s;afe from their <HI>Daughters, Husbands</HI> from their <HI>Wives;</HI> nay, nor <HI>Women</HI> from one another: for, they would be turned up-&s;ide down with <HI>Philo&s;ophy;</HI> and therefore I &s;hall &s;peak no more of them in this place; for, to them that are curious and diligent &s;earchers of Nature, that which hath and &s;hall be &s;aid hereafter, is &s;ufficient: But before I come to handle the <HI>Precepts</HI> of this <HI>Art,</HI> let me (as an <HI>Epilogue</HI> to the&s;e <HI>Conclu&s;ions,</HI> and for the better under|&s;tanding of what follows) advance one Propo&s;ition more, and that is this; The <HI>vital &s;pirit</HI> is more power|fully drawn out of the whole body, and partaketh of the whole body, by tho&s;e things that either have the <HI>&s;igna|tures</HI> of the whole body, or have a &s;ub&s;tance like the <HI>&s;ul|pher</HI> of man's body; &s;o from a part, for a particular operation, tho&s;e things do more vehemently draw, &s;oo|ner communicate the <HI>spirit</HI> to another, which have the evident <HI>&s;ignature</HI> of it, this I &s;ay to the end. And by thine own indu&s;try thou may&s;t find <HI>Magnets;</HI> for every particu|lar operation, by means of this <HI>general rule.</HI> This further I think good to gratifie thee withall, of all things procee|ding from the <HI>body,</HI> the <HI>blood</HI> and the <HI>&s;weat</HI> are mo&s;t &s;tufft with <HI>vital &s;pirits;</HI> for, of the <HI>&s;eed</HI> I will &s;ay nothing, for, without great incivility it cannot be had: but of one thing take e&s;peciall heed, that as &s;oon as they proceed from their <HI>bodie,</HI> they be committed to their proper <HI>Mag|nets:</HI> for, as the <HI>common Load-&s;tone</HI> is fortified, and after a certain manner fed with <HI>Iron,</HI> &s;o are the&s;e <HI>Magnets,</HI> which apprehend and keep the <HI>Vital &s;pirit,</HI> untill they commit the care of them to another thing: for, if thou &s;trive to keep without their proper and due <HI>Magnet,</HI> two incon|veniences will follow: <HI>fir&s;t,</HI> they cannot endure any con|&s;iderable
<PB N="42" REF="29">
time in their <HI>e&s;&s;e;</HI> becau&s;e every moment they lo&s;e &s;omewhat of their <HI>vital &s;pirits: &s;econdly,</HI> that with|out a <HI>Magnet</HI> they do not work &s;o mightily: becau&s;e, for the mo&s;t part, the <HI>Magnets</HI> do conduce to <HI>transplantation</HI> and <HI>communication</HI> (as we know by certain experience) for Philo&s;ophers they will do little or no good without a <HI>Magnet;</HI> Except peradventure &s;omewhat may be done by the <HI>fermentation</HI> of the <HI>blood</HI> and <HI>&s;eed;</HI> and each is to other in &s;tead of a <HI>Magnet:</HI> but in other things, though haply thou may&s;t finde &s;ome virtue, yet thou wilt never finde &s;o powerfull operations, as if in thy works thou u&s;e <HI>Magnets;</HI> choo&s;e them then convenient, and apply them the right way, and thou &s;halt perform wonders. <HI>Mundus regitur opinionibus.</HI></P>
</DIV2>
</DIV1>
<DIV1 N="3" TYPE="book">
<HEAD>The Third BOOK. CONTAINING The Method of Curing by SYMPATHIE.</HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD>CHAPTER I. <HI>Of the things nece&s;&s;ary for a</HI> Phy&s;ician, <HI>before he under-take</HI> the Practice of Magicall Phy&s;ick.</HEAD>
<P>THere are many things nece&s;&s;ary for him, that thinks to under&s;tand the practice of this <HI>Art,</HI> and do any good by it. <HI>Fir&s;t,</HI> he mu&s;t know <HI>di&s;ea&s;es,</HI> for el&s;e how can he cure them. It is true, that ignorance of the <HI>di&s;ea&s;es</HI> is not here dangerous as in common <HI>Phy&s;ick,</HI> be|cau&s;e here we u&s;e <HI>external Medicins,</HI> always comforting the <HI>internal,</HI> and for the mo&s;t part void of <HI>poi&s;on:</HI> but though
<PB N="43" REF="29">
it be not dangerous to the <HI>patient,</HI> yet it &s;hall be a &s;hame to the <HI>Phy&s;ician,</HI> as &s;hall hereafter appear. He that is now well &s;een in the knowledge of <HI>di&s;ea&s;es,</HI> let him next &s;eek the <HI>part first and principally affected;</HI> for, if this be unknown, he &s;hall never do any thing to the purpo&s;e. He mu&s;t likewayes have ab&s;olute knowledge of <HI>&s;imples,</HI> and know as well the <HI>internal as external &s;ignature</HI> of things, whereby the <HI>&s;imples are &s;igned,</HI> as well to the <HI>parts</HI> of the <HI>body,</HI> as to the <HI>di&s;ea&s;es:</HI> for, we u&s;e none but <HI>&s;ig|ned</HI> things in this <HI>Art.</HI> But <HI>&s;ignature</HI> being double, to wit, <HI>internal</HI> and <HI>external,</HI> we will u&s;e tho&s;e things that are <HI>externally</HI> &s;igned, as being mo&s;t known to us, except <HI>ex|perience</HI> (which is alwayes to be obeyed) be to the con|trary. He that knowes the nature of <HI>&s;imples,</HI> cannot be ignorant of the times for the <HI>&s;owing</HI> and <HI>gathering</HI> of them; but this <HI>Science</HI> cannot be thought &s;ufficient with|out <HI>A&s;trologie:</HI> our <HI>Phy&s;ician</HI> therefore mu&s;t be skill'd in the <HI>Planetary di&s;ea&s;es</HI> and <HI>Plants,</HI> that &s;o he appea&s;e the&s;e: yet &s;o that to <HI>di&s;ea&s;es,</HI> whether <HI>&s;trong or remi&s;&s;e,</HI> he be &s;ure to appo&s;e a <HI>plant</HI> of a <HI>&s;uperiour degree.</HI> In a word, he mu&s;t under&s;tand the &s;ecret <HI>natures</HI> of both <HI>men</HI> and <HI>&s;imples.</HI> I do not deny, but that this <HI>Art</HI> one day will be very ea|&s;ie, but as yet it is in the Cradle, lyes lurking in the <HI>&s;e|cret desks</HI> of &s;ome few men: And therefore, he that will attempt it, mu&s;t from the fore&s;aid <HI>Conclu&s;ions,</HI> draw &s;ome particulars. Yet here I would advi&s;e (by the way) all men, that in the <HI>Interim,</HI> they would mini&s;ter things com|forting, proper for the <HI>di&s;ea&s;e,</HI> that &s;o the Cure may the more &s;oon, more &s;afely, more plentifully be performed: yea if peradventure in &s;ome <HI>di&s;ea&s;es,</HI> &s;ometimes there are more violent things to be given (which we mu&s;t ever avoid all we can) yet, this comfort we have from this <HI>Art,</HI> that by it, <HI>nature</HI> is &s;trengthened and kept from be|ing overthrown by <HI>violent things;</HI> which, con&s;ider with thy &s;elf how much it concerns. Moreover I would per|&s;wade, that untill ea&s;ier Purgatives be found in this <HI>Art,</HI> thou woulde&s;t be content to u&s;e the&s;e <HI>purges</HI> following, or the like, as the di&s;ea&s;e requires: for, tho&s;e do not
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much trouble the <HI>vital spirit,</HI> and work without <HI>nauce|ou&s;ne&s;&s;e, griping,</HI> or <HI>trouble.</HI> I have ever kept &s;ecret, but am now content to communicate them unto thee, that nothing may be wanting in this <HI>Art.</HI></P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD>CHAP. II. <HI>Of Purges and Purging.</HI></HEAD>
<P>IN as much as the <HI>vital &s;pirit</HI> being fortified, can by its own power free the <HI>body</HI> from hurtfull <HI>humors;</HI> It may be doubted, whether in <HI>Cures</HI> done by this <HI>Art, Purgation</HI> be to be promi&s;ed: And true it is indeed, that the <HI>&s;pirit</HI> can by its power, expell hurtfull things out of the <HI>body:</HI> But, if any would <HI>quickly, &s;afely and plea&s;antly cure di&s;ea&s;es</HI> by this <HI>Art,</HI> it is fit to begin with <HI>Purgation;</HI> for &s;o, the oppre&s;&s;ed <HI>&s;pirit</HI> is relieved, and is made fitter, being helpt by our <HI>Medicine</HI> to do the other things, and when it is free, it is more ea&s;ily changed and reduced to its former e&s;tate: for, there are &s;ome of the <HI>Philo&s;ophers,</HI> before they give a <HI>Do&s;e</HI> of a great <HI>Elixer, fir&s;t</HI> think fit, (that the <HI>Cure</HI> may be more ea&s;ily wrought) to free the <HI>Body</HI> by <HI>Purgation.</HI> How much rather then in this <HI>Art</HI> now, whether it is be&s;t to do it, may be doubted. And <HI>fir&s;t,</HI> it is to be con&s;idered, That there be very few <HI>&s;imples, violently purging,</HI> that do not hurt the <HI>vital &s;pirit</HI> by their great <HI>proportion</HI> of <HI>veneno&s;ity. Secondly,</HI> there is not yet any <HI>Medicine</HI> purging <HI>Magnetically</HI> found out, (except &s;ome certain <HI>ointments</HI> commonly known) which utter|ly wants all <HI>venemous qualities.</HI> And therefore, I would have them quite forborn, becau&s;e they may be the cau&s;e of more mi&s;chief, than if they were given inwardly: But <HI>Magnets</HI> and <HI>Oyls</HI> may be commodiou&s;ly u&s;ed, if the di&s;ea&s;e be in the <HI>Stomach, Inte&s;tines,</HI> or <HI>Me&s;aricks:</HI> I will give this example of one that doth gently loo&s;e the Bel|ly; In other Writers thou maye&s;t finde more, or maye&s;t make them according to thine own intention. R. <HI>Aloes hepat lib.</HI> 1. <HI>Myrrhae unc.</HI> 1. <HI>pour upon it the Gall of Bull</HI>
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<HI>lib. &s;s. draw of the oyl in a retore,</HI> which thou maye&s;t u&s;e either by it &s;elf, or in form of an Unguent, anointing the Stomach, and all about the Navell with it, and afterwards cover it with a &s;punge, wet with the oyl, or in the ointment, thou &s;halt &s;ee the de&s;ired effect, namely a benigne and harmle&s;&s;e Purgation, which works without all nauceou&s;ne&s;&s;e or griping. There are many things &s;poken of an Hearb in the We&s;t parts of <HI>Ireland,</HI> called by the Natives, <HI>Mackanbuy;</HI> which if any carry about him, it purgeth without griping; but that it doth not this by corroborating the <HI>&s;pirits,</HI> it appears: for, if one carry it about him too long, it brings a dan|gerous <HI>flux.</HI> Some a&s;cribe the like vertue to <HI>Tobacco,</HI> tyed to the Flank; So the milky juice of <HI>Tithimal,</HI> mixt with &s;alt, and put it into the new <HI>Excrements of the belly,</HI> doth violently loo&s;en, but not without pain; yet the&s;e things mu&s;t be warily u&s;ed; neither is it &s;afe to apply any me|dicine that purgeth violently to the <HI>vital &s;pirit</HI> nakedly, either by <HI>excrement, blood,</HI> or any other <HI>means;</HI> we will therefore pre&s;cribe &s;ome things to be taken inwardly, which are benigne, and agreeable to <HI>Nature,</HI> and which thou maye&s;t u&s;e, untill by experience there be more health&s;ome Purges found out, examined according to the Precepts of this <HI>Art:</HI> And the fir&s;t &s;hall be the <HI>&s;peci|fical. Purge of Paracel&s;us,</HI> which is good almo&s;t in every <HI>di&s;ea&s;e,</HI> whether the operation be after <HI>Crollius,</HI> or no, thou may&s;t in a <HI>di&s;ea&s;e</HI> u&s;e <HI>Mercurius vitae</HI> (if thou would&s;t purge by vomit) <HI>precipitate</HI> by the powder of <HI>Tarter,</HI> and after <HI>precipitation,</HI> wa&s;h it very well. If af|terwards it be &s;prinkled with the oyl of common &s;alt, and &s;o left in dige&s;tion three or four dayes, and then wa&s;hed one or two times, it purgeth gently and univer|&s;ally, which is an high &s;ecret in the Drop&s;ie. More|over, if <HI>Mercur. vitae</HI> be well ground with common <HI>&s;alt decrepitate</HI> and again wa&s;hed, and this work be thrice repeated, it leaves much of its violence. Al&s;o <HI>Mercur. &s;pecificus purgans</HI> of our own Invention, is of no &s;mall moment; for it drawes the <HI>humors</HI> &s;weetly out of the
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whole body, without violence, and opens ob&s;tructions. <HI>Angelus Sala</HI> his <HI>Cry&s;tallum Lunae,</HI> freeth the body be|nignely from all wateri&s;h humors, and wonderfully helpeth the Drop&s;ie. Our <HI>Mercurius Coele&s;tis,</HI> of all <HI>Minerals,</HI> mo&s;t benignely purgeth the body, it is fit for every age, it opens ob&s;tructions, it frees the <HI>head</HI> from humors, it &s;trengthens the <HI>&s;tomach:</HI> neither are there any &s;ymptoms to be feared from it, as there are excee|dingly in all others <HI>Mercurials:</HI> The <HI>Precipitation</HI> hereof is after this manner; Take of common <HI>Mercury precipi|tate</HI> white &s;weetned with many wa&s;hings, and dryed as much as thou wilt, <HI>oyl of vitriol</HI> q. S. to make a pa&s;te of it; put it into a gla&s;s, and &s;et it in the Sun fourteen dayes; then take it out, and dry it again, doing as be|fore the third time, then wa&s;h it to a plea&s;ant tartne&s;&s;e, dry it, and keep it for thy u&s;e. The Do&s;e is from Six Gr. to Ten, according to the age, di&s;ea&s;e, and habitude of the body: it purgeth onely by &s;iege, neither is there any fear of <HI>&s;alivation,</HI> or of <HI>fluxing,</HI> though nece&s;&s;ity force thee to u&s;e it many times. The <HI>gla&s;s of Antimonie,</HI> pur|ging onely by &s;tool, is a mo&s;t noble remedy in all melan|choly di&s;ea&s;es and affects of the <HI>head,</HI> neither is it far from a &s;peciall purger; and therefore thou may&s;t ea&s;ily u&s;e it in every di&s;ea&s;e that requires evacuation; It is made of the powder of <HI>Antimonie</HI> made by it &s;elf, by ir|roration of the <HI>oyl of vitriol,</HI> even almo&s;t as <HI>Mercurius Coele&s;tis</HI> was. Prepare it after this manner; Take of the <HI>powder of Antimonie</HI> unc. 1. <HI>of oyl of vitriol</HI> as much, mix them well together in a gla&s;&s;e morter, and dry them by the fire, this do VII. times, each time drying them well; at la&s;t, the powder being now dry, have in a rea|dine&s;&s;e the &s;pirit of <HI>Wine</HI> thus made; <HI>Take Ma&s;tick</HI> unc. 1. very good &s;pirit of Wine XI. dige&s;t them together four dayes, then decant the &s;pirit of Wine, and Macerate the prepared <HI>powder of Antimonie</HI> in it three dayes, then put altogether into an earthen Pot, make it hot, and kindle the S. V. ever &s;tirring it with a &s;lice, till the flame cea&s;e; dry well the powder that remains, the Do&s;e from four
<PB N="47" REF="31">
Grains, to &s;ix. But the de&s;ire to do good con&s;trai|neth me to open unto thee the be&s;t Preparation of <HI>Stibium</HI> that ever was, it is an univer&s;all Medicine, cu|ring all di&s;ea&s;es; and if any thing can &s;tand in &s;tead of <HI>potable Gold,</HI> this may, though it be of weaker force: I have written it in dark words, le&s;t it &s;hould be known to the unworthy: it is made of <HI>Hungarian Stibium, by the multiplied fire of nature,</HI> calcined into mo&s;t fine white powder, take heed of the fume, which will be much: but if by this calcination thou do not finde the weight increa&s;ed, thou ha&s;t erred; therefore put it into fire again untill the weight be increa&s;ed, then is the cal|cination done; Take of this powder unc. 1. mix them and dige&s;t them twenty dayes, or a moneth, decant the Liquor, the Do&s;e is from drach. 2. to ounces S S. this is a great &s;ecret in all di&s;ea&s;es. If thou ha&s;t a minde to make u&s;e of the powder remaining, calcine it as be|fore, the calcination is &s;ooner done, and the powder will be increa&s;ed both in power and weight; &s;o ha&s;t thou a mo&s;t perfect Minerall of health. I have &s;aid much if thou under&s;tand me, neither can I &s;peak more plain; u&s;e thou it to the benefit of the poor, and be thankfull to me, who if thou under&s;tande&s;t the &s;en&s;e rather than the &s;yllable, I have &s;hewed thee the way to great matters: but to others thou may&s;t u&s;e our <HI>Minerals Pancy-Ma|goger</HI> in all <HI>Ob&s;tructions, Drop&s;ies,</HI> and like affections: It is made of <HI>Mercur. vitae, gla&s;s of Antimony</HI> prepared as be|fore, &punc; a &s;cr. ij. <HI>Mercur. Coele&s;tis</HI> &s;cr. iiij. let them be well mingled, and then with &s;pirit of common &s;alt <HI>&s;aturate</HI> with Gold, let there be made a pa&s;te; which dry, &s;prinkle again with the &s;pirit of &s;alt; do this thrice, at la&s;t infu&s;e this powder in the <HI>S. V. dige&s;ting</HI> it three or four dayes, then heat it &s;o, as the &s;pirit may take fire, and &s;tir it with a <HI>&s;patula</HI> till the flame cea&s;e: then dry the matter, and poure more S. V. and do as before three times, then dry the Powder and keep it: The Do&s;e is from vj. gr. to X. as &s;eems good to the <HI>Phy&s;ician;</HI> In &s;ome Di&s;ea&s;es it may be mixed with the <HI>Re&s;ina &s;cammonii,</HI> &s;o wil
<PB N="48" REF="32">
it neatly purge all the humors of the body, &amp;c. Tho&s;e things have we hither to taken out of the Family of <HI>Mi|nerals,</HI> than which there can be no better given out of the <HI>Vegetable family;</HI> Many things may be taken, which are every-where extant. The&s;e are tho&s;e that follow, which I chiefly u&s;e: I can never enough commend the <HI>Re&s;ina Scammonii,</HI> whether it be taken by it &s;elf, or with <HI>Tar|tar vitriolate,</HI> or <HI>Cry&s;talline</HI> in convenient Do&s;e, or whe|ther you adde unto it <HI>Antimony purging downward;</HI> but then you mu&s;t u&s;e le&s;&s;e of the <HI>Cry&s;tal of Tartar:</HI> As for example, In an intermitting <HI>Tertian fever,</HI> the body be|ing indifferently di&s;po&s;ed to purgation, give of the <HI>Re|&s;ina Scamonii,</HI> Gr. 22. of <HI>gla&s;s of Antimony purging down|wards,</HI> Gr. ij. or iiij, <HI>of Cry&s;tal of Tartar.</HI> Gr. vi. and thou &s;halt &s;urely cure all Feavers; but this Medicine mu&s;t be given before the <HI>Fits</HI> in&s;ue that <HI>Nature</HI> &amp; the <HI>Phy&s;ick</HI> may work together, and if need be let it be repeated: be&s;ides, thou may&s;t vary the <HI>Do&s;e</HI> according to thy judgment. This doth likewayes cure <HI>continual burning feavers,</HI> if it be given the fir&s;t or &s;econd day, while the Patient is yet &s;trong: Thou may&s;t if thou wilt afterwards, give &s;ome <HI>Diaphoretick,</HI> e&s;pecially of tho&s;e who procure &s;weat, not by <HI>prolatation,</HI> but <HI>confortation,</HI> and the above&s;aid prepa|ration of <HI>Antimony.</HI></P>
<P>Out of what hath been &s;aid, thou may&s;t learn to make <HI>Panchimagogon,</HI> if thou know how to vary the <HI>Do&s;e</HI> of the Ingredients, according to the variety of humors, thou may&s;t likewayes u&s;e the extract of black <HI>Hellebor,</HI> made by white Wine, to all <HI>melancholy di&s;ea&s;es</HI> with good &s;ucce&s;&s;e, e&s;pecially in the &s;uppre&s;&s;ing <HI>men&s;truous,</HI> and all di&s;ea&s;es ari&s;ing from thence; but thou may&s;t adde to the&s;e, <HI>Re&s;ina Scamonii,</HI> &s;o &s;halt thou be&s;t ha&s;ten the ope|ration, and take away the nauceou&s;ne&s;&s;e which often proceeds from the operation of <HI>Hellebor,</HI> that which is by <HI>Rulandus</HI> called, <HI>The golden &s;pirit of Life,</HI> is good for ma|ny di&s;ea&s;es, it is made with &s;trong <HI>S. V.</HI> drawn from the <HI>Trochi&s;ci Alhandal,</HI> or the tincture, the Do&s;e of the tin|ctured liquor, is Ounce SS. to Ounce 1. Thou may&s;t
<PB N="49" REF="32">
al&s;o in all di&s;ea&s;es of the <HI>liver,</HI> and the <HI>me&s;eraicks</HI> u&s;e with good &s;ucce&s;&s;e, an extract of <HI>Rhubarb,</HI> it is made with wa|ter of <HI>Cichory,</HI> whereunto is added, the <HI>oyl rectified</HI> from its &s;alt, together with the <HI>&s;alt</HI> thereof all put in dige&s;tion till they be united, it is given in water di&s;tilled from the ex|tract, or in the water of <HI>Cichroy</HI> to the quantity of &s;crup. ij. or drach. i. Al&s;o our <HI>Spirit of health</HI> helpeth many di&s;|ea&s;es, e&s;pecially in ob&s;tructions of the <HI>&s;pleen,</HI> in the <HI>hypo|condriack pa&s;&s;ion,</HI> in all <HI>melancholick di&s;ea&s;es,</HI> windine&s;&s;e, a&s;well of the <HI>&s;tomach</HI> as of the <HI>inte&s;tines,</HI> and in di&s;ea&s;es of the <HI>mother,</HI> I have u&s;ed it with &s;ucce&s;&s;e; and is thus made: Take of the &s;tronge&s;t S V. xi. unc. of the leaves of <HI>Senna elect.</HI> drach. iij. of black Helebor prepared ac|cording to <HI>Hartman,</HI> drach. vi. of oyl of <HI>Fennel,</HI> of <HI>Ani|&s;eeds</HI> &s;ome few drops: let the <HI>Senna</HI> and the <HI>Hellebor</HI> be brui&s;ed and ma&s;erated in the S. V. putting often upon them the oyls for fourteen dayes &s;pace; Then take them out and pre&s;&s;e them, and put as much of the new <HI>&s;pecies</HI> as thou did&s;t at fir&s;t, doing all things as before after the la&s;t expre&s;&s;ion: keep the &s;pirit for thy u&s;e: The do&s;e is from unc. i. S. to unc. ij.</P>
<P>I have moreover often u&s;ed <HI>Carioco&s;tinum</HI> prepared chy|mically very happily, which do you con&s;ider of, for I have &s;aid enough at this time. For <HI>vomitings</HI> I do u&s;e them al&s;o, but common ones, as thou maye&s;t, when ne|ce&s;&s;ity forceth thee; yet I prefer before all others, that truly &s;o called <HI>Aqua benedicta Ruland,</HI> de&s;cribed by <HI>Hart|man</HI> in his <HI>Chymia practica,</HI> and is made of <HI>Antimony</HI> and <HI>Vitrio lana,</HI> and twice or thrice &s;o much <HI>&s;alt niter</HI> into a <HI>Corpus metallorum,</HI> which being exqui&s;itely &s;weetned, is given by infu&s;ion in unc. i. or more of white Wine as the di&s;ea&s;e requireth, The <HI>Vomitorium Conradi</HI> of <HI>Crollius</HI> is not to be de&s;pi&s;ed. The <HI>Coagulum A&s;&s;ari</HI> de&s;cri|bed by <HI>Hartman,</HI> in di&s;ea&s;es of the <HI>&s;tomach</HI> and <HI>me&s;araicks,</HI> where there is need of vomiting, is very good. The <HI>cold purger of Angelus Sala</HI> in continual burning feavers, is an excellent remedy. <HI>Merc. vitae</HI> both vomiting and purging in rebellious di&s;ea&s;es, whiles the Patient is &s;trong, gives
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no place to any medicine. Likewi&s;e the extract of white Helebor, given in a convenient do&s;e, cureth all pains in the <HI>head,</HI> ari&s;ing from the <HI>&s;tomach</HI> or lower parts. Thy &s;elf maye&s;t finde out more, the&s;e are enough for us that are in ha&s;t.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<HEAD>CHAP. III. Of <HI>PHLEBOTOMIE.</HI></HEAD>
<P>BEfore we go any further, &s;omething mu&s;t be &s;aid of <HI>Phlebotomie,</HI> and whether it be here to be admitted or no; and if &s;o, then when and in what ca&s;es it may be u&s;ed; And fir&s;t it is generally to be known, That every Medicine that may be u&s;ed in other <HI>Phy&s;ick,</HI> may be al|&s;o u&s;ed here. Briefly then let us enquire into <HI>Phleboto|mie</HI> in general, and <HI>fir&s;t</HI> to them that contemplate the depth of Nature, and behold the uncue&s;t frequent cau&s;es of things, it may &s;eem &s;trange how &s;o many lettings of blood came into u&s;e among&s;t <HI>Phy&s;icians,</HI> e&s;pecially if the opinion of them be true, both in <HI>rea&s;on</HI> and <HI>experience:</HI> for, if blood corrupted cea&s;eth to be <HI>blood</HI> and degenera|teth into <HI>unnatural humours,</HI> which are to be purged, not by <HI>letting blood,</HI> but by &s;weat and purgation, as the matter requireth. Or will they &s;ay, They do it to loo&s;e the bo|dy; &s;urely it is &s;carce agreeable to rea&s;on, That blood &s;hould be the cau&s;e of a <HI>feaveri&s;h</HI> or <HI>praeternatural heat;</HI> unle&s;&s;e peradventure the <HI>&s;pirits</HI> that have their &s;eat in the blood, be &s;tirred up by <HI>fermentation,</HI> which is &s;eldome done, nor la&s;teth it, except <HI>choler</HI> be joyned therewith; which being purged away, the motion and heat are pre|&s;ently quieted and allayed: or may be cau&s;ed &s;ometimes when too much blood grieveth the body, and begetteth <HI>feavers.</HI> But to that perhaps they will an&s;wer, That &s;uch are not to be cured but by <HI>Phlebotomie;</HI> becau&s;e a <HI>Phy&s;i|cian mu&s;t follow Nature,</HI> and never &s;tray from her Laws: but <HI>Nature</HI> hath &s;hewed another, and mo&s;t natural way, that doth not trouble the body like Phlebotomie, and
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that is <HI>nouri&s;hment;</HI> for while the body is nouri&s;hed, the blood is con&s;umed, if it be not repaired by <HI>aliment;</HI> there|fore take away <HI>aliment</HI> for the time, and <HI>nature</HI> will con|&s;ume the blood without troubling the humours or the body; and therefore <HI>Hippocrates</HI> pre&s;cribes to &s;uch, a &s;lender dyet. But if thou &s;aye&s;t the body cannot now be nouri&s;hed, becau&s;e of the malignant humours that in|fect the blood, thou &s;aye&s;t nothing; for, why doe&s;t thou not throw them out by <HI>purgation?</HI> Thou wilt peradven|ture &s;ay, there is no <HI>concoction;</HI> yet <HI>Hippocrates</HI> purgeth the turgid and &s;welling humours in <HI>feavers,</HI> which if I affirm with <HI>Paracel&s;us,</HI> there can be no <HI>feavers</HI> at all without the fermentation of humours, which is as it were the <HI>&s;oul</HI> of <HI>concoction,</HI> do not I &s;peak rea&s;on? for, what el&s;e but <HI>fermentation</HI> could brook &s;uch a heat, and &s;tir &s;uch trou|bles in the body? <HI>Choler,</HI> if it be a humour, yet it can|not grow hot, but either by external heat, or <HI>fermentation:</HI> They prattle that &s;peak, that <HI>putrifaction</HI> can &s;tir up heat; who ever heard &s;uch trifles from &s;o great men, let them tell me how <HI>putrifaction,</HI> which is a certain corruption, can cau&s;e heat, and let them tell me if this effect agree to all <HI>putrifaction:</HI> They dare not &s;ay &s;o, for &s;ome would convince them; for it agreeth only with moi&s;t things, whom they putrifie, and, yet not by rea&s;on of <HI>putrifacti|on,</HI> neither is it the <HI>adequat cau&s;e;</HI> for <HI>fermentation</HI> cau&s;eth heat: for, look how much it putrifieth, &s;o much heat decrea&s;eth, as it is plainly &s;een in all moi&s;t things putri|fying; and the rea&s;on is, becau&s;e, look how much cor|ruption prevaileth, &s;o much fermentation evani&s;heth.</P>
<P>But let us hear the&s;e mens di&s;tinctions of putrifaction; It is, &s;ay they, the corruption of the proper and naturall heat in every moi&s;t thing, by a &s;trange heat, by the <HI>Ancients</HI> or according to <HI>Galen,</HI> it is a change of the whole &s;ub|&s;tance of the body, putrifying to corruption by externall heat: The <HI>fir&s;t</HI> &s;uppo&s;eth that the proper heat of a thing can be di&s;&s;ipated, by an external heat: but fir&s;t let them tell me how heat, as heat, can work upon heat, if it do fir&s;t di&s;&s;ipate natural heat, before it con&s;ume <HI>radical moi|&s;ture&punc;</HI>
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for the property of heat is not to work upon heat, but upon moi&s;ture: it drieth up; drying hinders <HI>putri|faction.</HI> Again, if it fir&s;t work upon that which is moi&s;t, proportionably with the moi&s;ture, it con&s;umeth the heat; therefore there is &s;o much heat left, as the moi&s;ture left requireth: Therefore it &s;eems that external heat is not the cau&s;e of <HI>putrifaction.</HI> Look upon other things that putri|fie, Doth not heat by drying hinder <HI>putrifaction?</HI> Doth not external cold &s;ometimes advance it? But &s;urely it ought to cau&s;e it, if it con&s;i&s;t in the corruption of heat, and that in moi&s;ture; for, what can de&s;troy <HI>heat</HI> in a moi&s;t body, where there is nothing left but moi&s;ture, ex|cept cold? Moreover, it &s;eems, That <HI>putrifaction,</HI> if it cannot proceed from the <HI>corruption</HI> of proper heat: for, if this were &s;o, then the more the proper heat &s;hould de|crea&s;e, the more putrifaction would prevail, and then be perfected, when the heat were driven quite away: But who &s;eeth not the contrary, that putrifaction cea&s;eth when heat is clean gone; do not tho&s;e things that have the be&s;t portion of this heat, la&s;t longe&s;t without putri|faction? But that we may come to that heat that takes its original from <HI>putrifaction</HI> (as the&s;e men would have it) of which is all the controver&s;ie, let any may tell me, how external heat can &s;tir up a greater and more inten&s;e heat? How do dunghils putrify (I &s;peak after their man|ner) in the winter time, and have more heat than either the proper heat declining, or the Ambient can &s;tir up; nay, they putrifie &s;ooner in the winter, than in the &s;um|mer, if they be laid in great heaps. Whence is that great inflamation in feavers, not from the internal heat, &s;ayes <HI>Galen,</HI> but from a &s;trange adventitious heat? But whence it cometh, or what brings the heat into the putrid matter, neither he, nor any man el&s;e knoweth, or can tell: but from the definition it is clear, That putrifaction cannot be the cau&s;e of heat, becau&s;e it de&s;troyeth heat, and is in|troduced from an external heat; that which is putrid, is only the <HI>&s;ubject</HI> of the heat, not the cau&s;e: which heat is only po&s;&s;e&s;&s;ed according to the intention and remi&s;&s;ion
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of the Introducer: neither la&s;teth it longer than the cau&s;e is pre&s;ent; and how the&s;e things can agree, let them look. As to <HI>Galen's definition,</HI> I wonder why he &s;o unadvi&s;edly and ridiculou&s;ly, made the body putrify|ing, to be the &s;ubject of putrifaction; whether in bring|ing in of all putrifactions, is there a putrifying body ne|ce&s;&s;arily prae-required; and therefore that which is once &s;ound, is for ever free from putrifaction: but ex|ternall heat is by him called, the cau&s;e of putrifaction; and therefore it &s;hall be the cau&s;e of heat in that which putrifieth; but putrification it &s;elf cannot be called, the cau&s;e of heat; yet I would fain have &s;ome of them tell me, how moi&s;t things can putrifie without <HI>fermenta|tion</HI> going before? and where &s;hall the putrifaction of humors at length &s;tay it &s;elf but in corruption, and there|fore that which is truly putrified, is not the &s;ame which it was before putrifaction be fini&s;hed, but is changed into another thing of inferiour order; becau&s;e of the heat that is gone: Choler putrified, is not now Cho|ler, but another thing colder than it; and therefore can|not cau&s;e a <HI>Tertian feaver,</HI> which dependeth of Choler, as appears by the <HI>excrements:</HI> Be&s;ides, <HI>putrifaction</HI> is al|wayes accompanied with &s;tinking: (by &s;tink I do not under&s;tand that Odour which is unplea&s;ant to us, but that which agrees not with things in their proper &s;tate) but who ever &s;aw &s;tinking <HI>choler</HI> voided in feavers, ex|cept it were mixt with &s;ome things that did truly putri|fie; whereas the Excrements of the belly, though they had an odious &s;mell before, yet being putrified, they have a mo&s;t plea&s;ant odour, as experience &s;heweth. Therefore the putrifaction of humors is not the cau&s;e of Feavers, but Fermentation: which being the height of concocti|on, doth alwayes (other things requi&s;ite being pre&s;ent) unite to purgation in &s;ummer. I would ask tho&s;e &s;u|percilious Ma&s;ters one thing, What concoction they ac|cept in a putrid humor? can Nature bring back a thing from corruption? can it ever be in a better &s;tate than now it is if it be putrified? It is Nature's duty to perfect
<PB N="54" REF="35">
the work begun: unle&s;&s;e her Intention be led a&s;ide, or be hindered. The truth is, tho&s;e men are too &s;ubtill to &s;ee the &s;implicity of Nature; but, how if all the &s;trife be onely about the name? how if <HI>fermentation</HI> be by them called <HI>putrifaction?</HI> I will not &s;tand upon this, &s;o be they confe&s;s that <HI>concoction</HI> in <HI>feavers</HI> needs not to be expected; and that by a timely <HI>purgation</HI> they provide for the life of the Patient; which is often lo&s;t by needle&s;&s;e letting blood.</P>
<P>But of Feavers we &s;hall &s;peak more in our <HI>Practice;</HI> now therefore let us return to <HI>Phlebotomie,</HI> from which we degre&s;&s;ed, Again&s;t which &s;ome do further urge, that con&s;idering the whole latitude of <HI>Nature,</HI> they finde no <HI>medicine</HI> that draws blood: But if Blood-letting had been nece&s;&s;ary, <HI>provident Nature</HI> would have provided &s;ome <HI>medicine</HI> to that purpo&s;e, who rather labours to keep that <HI>Cataract of life</HI> within the body; Moreover they ask, how any dare be &s;o bold as to draw blood from a <HI>Cacochymick</HI> body, &s;eeing them&s;elves (and that truly) &s;ay, that blood is the bridle of the humors. They will &s;ay, that <HI>Nature</HI> being disburdened, will the readier ari&s;e up again&s;t the humors: but fooli&s;hly; for, if one &s;hould take away a Souldiers weapons, and then bid him &s;et upon the Ene|mies, promi&s;ing him&s;elf by this means the victory, would you not think him mad? How much le&s;&s;e is he who robbing <HI>Nature</HI> of her Arms, bids her make head again&s;t the Enemy; yea, but many have mended by letting blood; I deny it not, but neither was then blood-letting the cau&s;e of the recovery: but <HI>natural heat, or the vital heat</HI> &s;tirred up by motion, &s;et upon, and conquer'd the di&s;ea&s;es; which heat by another <HI>motion,</HI> had been better &s;tirred up, e&s;pecially by Purgation at the begin|ning, while&s;t there was &s;trength; by which means there is not onely endured a motion exciting the <HI>&s;pirits,</HI> but al|&s;o the cau&s;e of the di&s;ea&s;e being partly taken away, the Patient is much relieved. Thus you &s;ee the boldne&s;&s;e and madne&s;&s;e of them that are &s;o forward upon every occa&s;ion, time and age, to let them blood; whereupon
<PB N="55" REF="35">
how many dangers follow, I appeal to experience. This is the true cau&s;e why Feavers are &s;o &s;eldome cured. I would &s;uch Phy&s;icians would one day repent, and take Nature for their guide.</P>
<P>But is <HI>Phlebotomie</HI> wholly to be condemned? Is it in &s;ome ca&s;es lawfull for a <HI>Phy&s;ician</HI> that followes <HI>Nature,</HI> &s;eeing that &s;he in &s;ome ca&s;es, as by <HI>bleeding</HI> at the No&s;e, avoiding evil blood that is trouble&s;ome. So it is at &s;ome|times, and upon &s;ome occa&s;ion needfull: but the&s;e con|ditions mu&s;t be ob&s;erved, which are by experience fetch|ed out of the <HI>Cabinet</HI> of <HI>Nature.</HI></P>
<P>Fir&s;t, that it be never done but in a <HI>&s;anguine body,</HI> not too much filled with preter-naturall humors.</P>
<P N="2">2. That it be done while&s;t the <HI>&s;trength</HI> is con&s;tant; under which conditions are comprehended the <HI>age, &s;ex,</HI> and <HI>times</HI> of the <HI>di&s;ea&s;e,</HI> and of the <HI>year,</HI> which when they weaken, forbid it.</P>
<P N="3">3. <HI>Phlebotomie,</HI> is never to be done &s;ucce&s;&s;ively <HI>(viz.)</HI> two dayes together; let <HI>Avicen</HI> &s;ay what he will: for, a double commotion is too great, and doth too violently, e&s;pecially in <HI>feavers,</HI> trouble <HI>Nature.</HI></P>
<P N="4">4. In particular Irruptions, either in their making, or already made you may do it more freely.</P>
<P N="5">5. If <HI>diver&s;ion</HI> of the di&s;ea&s;e require it.</P>
<P N="6">6. If <HI>Feavers,</HI> when <HI>Nature</HI> &s;hewes the way by blee|ding at the No&s;e, or other pa&s;&s;ages: Provided, that &s;he do not evacuate enough of her own accord.</P>
<P N="7">7. If the <HI>natural flux</HI> of women be &s;topped, it is per|mitted, untill <HI>nature</HI> can by fit medicines, be brought to her wonted cour&s;e, for the avoiding of <HI>di&s;ea&s;es:</HI> but there mu&s;t be great care taken to open the <HI>pa&s;&s;ages;</HI> for, <HI>nature</HI> knowes how better to govern her &s;elf than we do. And in the&s;e ca&s;es, and with the&s;e conditions, it is permitted: But except in a Ca&s;e where a particular Irruption ur|geth, as &s;ometimes in a <HI>Pluri&s;ie,</HI> and in a <HI>Squinancy,</HI> I would alwayes prefer Fa&s;ting before <HI>Phlebotomie:</HI> yet before this if the <HI>Indication</HI> command, I would free the body from the humors: for &s;o <HI>Nature</HI> would <HI>naturally</HI>
<PB N="56" REF="36">
be ea&s;ed, I would have the <HI>Phy&s;icians,</HI> the <HI>mini&s;ters of Nature,</HI> to follow <HI>Nature</HI> every-where, plain and &s;imple, and leave their &s;trife and contentions; What have we, (that &s;hould follow &s;imple Nature) to do with Sects? that one &s;hould &s;wear him&s;elf a &s;lave to <HI>Galen,</HI> another to <HI>Avicen,</HI> another to <HI>Paracel&s;us;</HI> the&s;e were great men, but when the&s;e gave them&s;elves to contentious di&s;putes to defend their own opinions, they much erred many times from the truth. This much is &s;ufficient to be &s;aid of <HI>Phlebotomie</HI> in feavers, we &s;hall &s;peak more large in our <HI>Practice,</HI> where al&s;o we &s;hall &s;peak of <HI>Refrigeration,</HI> or cooling of hot bodies.</P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<HEAD>CHAP. IV. <HI>Of CAUTERIES.</HI></HEAD>
<P><HI>CAuteries</HI> are u&s;ed by many that either know not, nor under&s;tand not why they u&s;e them: And this man|ner of evacuation, of all the&s;e now in u&s;e among <HI>Phy|&s;icians,</HI> is the lea&s;t materiall, e&s;pecially when it is u&s;ed by way of <HI>derivation:</HI> for, they weaken the member, they open a way to the vitall &s;pirits to go out: they al|ter the whole body, by wa&s;ting the <HI>natural heat,</HI> &s;o that almo&s;t all that u&s;e them, either are of &s;hort life, or el&s;e growing fat, and di&s;able for the duties of life, fall &s;ooner than they &s;hould, into old age; for, whereas <HI>nature</HI> thought good at fir&s;t to make &s;o many <HI>Evacuations</HI> to the body of man, the&s;e by making more, &s;tir her up too much: Hath not GOD given Medicine to purge the <HI><GAP DESC="illegible" REASON="faint" RESP="apex" EXTENT="1 letter">ocent humors</HI> by naturall <HI>emunctories,</HI> and to make others for our &s;elves? is this to follow <HI>Nature,</HI> or to go quite con|trary to her? Thou wilt &s;ay, they do it to evacuate <HI>hu|mors,</HI> which el&s;e would cau&s;e a Di&s;ea&s;e; and have we not other means in imitation of <HI>Nature</HI> to do that? But, if they be once evacuated, they will come again. They will indeed, if thou know not how to <HI>fortifie nature</HI> with <HI>nature;</HI> they are fools, that intending to cure a Di&s;|ea&s;e,
<PB N="57" REF="36">
are inforced to make one: for my part, I never knew any by this means &s;oundly cured, I have &s;een ma|ny weakened. But are <HI>Fontenels</HI> (as they call them) to be utterly rejected? Surely, if the humors be in part of a member, notextreamly weakened, I &s;hould admit them, likewayes to intercept a humor coming to a weak part, untill the part be fortified al&s;o. In diver&s;ion thou maye&s;t u&s;e them for a time, but warily: and if thou woulde&s;t altogether forbear them, it were the better: But, if thou have a minde to follow the&s;e triviall wayes, yet do it not in a weak body, nor in a Child (ex|cept for a very &s;hort time) nor in a body exreamly Cacochymicall: the rea&s;ons of the&s;e ob&s;ervations are manife&s;t from things afore&s;aid. At the lea&s;t if yet thou wilt u&s;e them, then handle the purulent matter accor|ding to this <HI>Art,</HI> and apply to the wound the&s;e things that are &s;pecifically proper to the Di&s;ea&s;e, and doubtle&s;&s;e thou &s;halt do wonders. The &s;ame is to be under&s;tood of blood that is drawn by <HI>Phlebotomie,</HI> by means whereof thou maye&s;t perform great matters, as &s;hall be &s;aid in the Chapter of Bloud.</P>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<HEAD>CHAP. V. <HI>Of Comfortative Medicines.</HI></HEAD>
<P>IT is a goodly thing to proceed to a work with all the con&s;ent of <HI>Nature,</HI> which that we may do in this our <HI>medicine;</HI> We have briefly &s;poken of the <HI>famous evacua|tions:</HI> Now we mu&s;t treat of <HI>Comfortatives</HI> to be taken Inwardly: which, becau&s;e they conduce mo&s;t to our purpo&s;e, it being not po&s;&s;ible but the <HI>di&s;ea&s;e</HI> &s;hould be cured, if the <HI>vitall &s;pirit</HI> be duly fortified as well within, as without. We will for the common good, lay open &s;ome mo&s;t &s;ecret and univer&s;all things. And fir&s;t I can|not but admire the true <HI>Bezoar,</HI> which without any preparation, yeelds a &s;ingular <HI>cordial,</HI> comforting the <HI>Heart</HI> and principall Members; yet experience &s;hewes that it is much better when it is reduced to a <HI>Magi&s;terium.</HI>
<PB N="58" REF="37">
The Do&s;e is from gr. iiij. to &s;cr. S&s;. The &s;ame judg|ment is to be given of the <HI>natural white Bal&s;ome of Peru:</HI> of which <HI>Monardus</HI> hath di&s;cour&s;ed at large, whom thou maye&s;t &s;afely follow. The not vulgar preparation of <HI>Coral</HI> and <HI>Pearls,</HI> we will give hereafter; for the pre&s;ent take &s;ome Compounds, and the fir&s;t &s;hall be a <HI>Diathe|nate,</HI> called commonly by the Inventers name, <HI>Ga&s;cones powder;</HI> which &s;ecret he &s;old to the <HI>Bi&s;hop of Worce&s;ter</HI> for 300 lib. I give it thee freely: Take the <HI>black toes</HI> of <HI>Sea-Crabbs</HI> boyled, beat them to powder, which mu&s;t be done, <HI>Venus</HI> joyn'd with <HI>Luna,</HI> being in <HI>Cancer:</HI> of this powder take, for example, unc. j. <HI>Mage&s;tery of Coral and Pearls</HI> a&punc;a unc. ij. of the true <HI>Bezoar,</HI> unc. j. make rolls of the <HI>gelly of Viper skins,</HI> or, if thou wilt, of the fle&s;h of the whole <HI>Viper,</HI> which is good; and being dryed, let them be made up again, and dryed with the &s;ame gelly, and the oftner they be repeated, the better it will be. The u&s;e of it is, to beat it into powder, and give of it from &s;crup. j. to &s;. ij. in almo&s;t any <HI>di&s;ea&s;e,</HI> repeating it often again&s;t <HI>poy&s;on.</HI> But if thou had&s;t learned to <HI>calcine</HI> the <HI>Crabbs claws, Corral, Pearl</HI> and <HI>Beozar,</HI> with the fire of <HI>Nature,</HI> it would be an admirable <HI>Alexiterion</HI> indeed, and more precious than all Gold preparations.</P>
<P>The &s;econd Compound &s;hall be our mo&s;t precious <HI>Diarhodon:</HI> Take of <HI>pale Ro&s;e-leaves</HI> as much as thou wilt, brui&s;e them well in a Morter till they be an <HI>Ma&s;&s;e;</HI> to every ounce whereof put of the extract of <HI>Cinamon,</HI> made with <HI>Ro&s;e-water,</HI> of the Extract of <HI>Cloves</HI> and <HI>Mace,</HI> made by the &s;ame <HI>Waters</HI> a&punc;a unc. 1. of the extract of <HI>Musk</HI> and <HI>Amber</HI> made together, &s;ee that the <HI>Amber</HI> be three times as much as the <HI>Musk</HI> &s;crup. ij. this extract is made by means of a very &s;trong <HI>spirit of Wine,</HI> drawn off in a gentle bath to the con&s;i&s;tance of the oyl of <HI>Salt;</HI> of <HI>Corral</HI> and <HI>Pearl</HI> a&punc;a &s;crup. iiij. <HI>Aquae magnanimitatis</HI> drach. SS. the <HI>burning &s;pirit</HI> of <HI>Ro&s;es</HI> drach. SS. let them all be well mingled, and inclo&s;ed in a ve&s;&s;ell of gla&s;&s;e, well &s;topt, all the re&s;t of the &s;ummer: about the end of <HI>September,</HI> put them in a <HI>Balneo</HI> for a Month, then &s;eparate
<PB N="59" REF="37">
the <HI>foeces</HI> as thou knowe&s;t, and thou ha&s;t a kingly Medi|cine: The Do&s;e is from &s;crup. SS. to &s;crup. j. It doth mi|raculou&s;ly comfort and &s;trengthen all the <HI>Bowels,</HI> defends the <HI>health,</HI> &s;trengthens the <HI>&s;eminall powers,</HI> and brings to a fruitfull di&s;po&s;ition. But let us proceed to other things from the <HI>floures of Caltha horten&s;is</HI> (Marigolds) and the <HI>duski&s;h red Clove-gilliflowers,</HI> there is made a &s;pecificall Cordiall extract, e&s;pecially if you adde the third part of the extract of <HI>Saffron:</HI> let them be all drawn by the <HI>&s;pirit of Wine</HI> according to Art.</P>
<P><HI>Paracel&s;us</HI> hath a great <HI>Confortative,</HI> good again&s;t mo&s;t <HI>Di&s;ea&s;es,</HI> it is found de&s;cribed by <HI>Crollius,</HI> with a long re|lation of the <HI>virtue</HI> of it. The preparation of Queen <HI>Elizabeths rectified Amber</HI> is this: Take the be&s;t <HI>Amber|gree&s;e</HI> drach. viij. cho&s;en <HI>Musk</HI> that is not &s;ophi&s;ticated, drach. j. of white <HI>Sugar</HI> drach. S S. pulverize them according to Art, imbibe them with the <HI>burning &s;pirit</HI> of <HI>Ro&s;es,</HI> and beat them well together till they be brought into a rea&s;onable &s;oft pa&s;te, put them into a ve&s;&s;ell well &s;hut, &s;et to dige&s;t in the Sun till it be dry, then imbibe it as before, and again dry it; the oftner this <HI>proce&s;&s;e</HI> be repeated, the better and &s;tronger will the Medicine be: The Do&s;e is the quantity of a great Pea&s;e, in di&s;tilled wa|ter of <HI>Satyrion impregnate</HI> with its own &s;alt. It comfor|teth all the <HI>Inward</HI> parts, it moy&s;tneth the body, by in|crea&s;ing the <HI>radical moi&s;ture,</HI> and encrea&s;eth the power of generation, and cureth them that are barren of either Sex. The <HI>spirit</HI> of <HI>Soot</HI> is of great force, as no man will deny that hath once u&s;ed it prepared: The manner of working it is extant in <HI>Hartman,</HI> where he &s;peaks of <HI>Confortatives</HI> in his <HI>Chymica practica,</HI> about the begin|ning. Though the power of the&s;e things be not &s;o great, as that they de&s;erve the title of an <HI>univer&s;all medicine,</HI> yet experience &s;hewes, that the powerof them is great, and that they are alwayes u&s;ed with good &s;ucce&s;&s;e.</P>
<P>But we, that we may inrich this <HI>new Art,</HI> with the addition of an invaluable trea&s;ure, will teach the true calcination or di&s;&s;olution of Herbs, Stones, Minerals,
<PB N="60" REF="38">
and Mettals; whereby every thing may, according to his <HI>nature,</HI> become an <HI>univer&s;al medicine,</HI> and being <HI>ex|alted,</HI> work according to his <HI>&s;ubject;</HI> &s;o that no man &s;hall deny them equal to the true <HI>Aurum potabile;</HI> which, as &s;hall appear, &s;prung from the &s;aid root. Here the <HI>Reader</HI> mu&s;t know, our words are not to be interpreted other|wayes than out of the book of genuine <HI>Philo&s;ophers,</HI> and we are not of the number of common men, how great &s;oever, nor like <HI>Quercetan,</HI> though otherwi&s;e a great Scholer, who, &s;peaking of <HI>Therica</HI> in <HI>Pharmacopaea dog|matica re&s;tituta,</HI> calleth the <HI>&s;pirit of Wine</HI> the <HI>fire of Nature;</HI> and the <HI>&s;alt</HI> of the <HI>Earth,</HI> the <HI>&s;alt</HI> and <HI>&s;ulphur of Nature;</HI> as if <HI>Nature</HI> did u&s;e the <HI>&s;pirit of Wine</HI> to the generation of all things, &amp; play the <HI>Chymick</HI> in the <HI>&s;alt</HI> of the <HI>earth.</HI> I do not deny but the whole <HI>earth,</HI> and principally the <HI>&s;alt</HI> is the receiver of the <HI>&s;ulphur</HI> and <HI>mercury</HI> of Nature, yet hath it no more than is &s;ufficient for it &s;elf, and as &s;oon as it hath it, immediately giveth it to others: We have no|thing to do with the <HI>&s;alt</HI> of the <HI>earth,</HI> the <HI>&s;pirit</HI> of <HI>wine,</HI> or any other &s;alts or &s;pirits what&s;oever vulgarly known; it is far another matter, which the blind, who are hin|dered by multitude of operations, cannot &s;ee: but how the <HI>Calcination</HI> worketh miracles, harken, I will tell thee; When I laboured about the <HI>calcination of Corrals</HI> in naked fire, in a &s;trong one, continuing four dayes and nights, I could by no means get it to be red, I gave it to the <HI>Gla&s;s-makers</HI> to keep it &s;ome dayes in their fire, but when I had tried that four dayes more, I found it only a little <HI>yellowi&s;h</HI> on the out&s;ide, having in ta&s;te a little &s;alti&s;h &s;weetne&s;&s;e; while I was troubled at this, comes to me a mo&s;t learned and noble Gentleman: when I com|plained to him of my Corral, he told me that in eight hours &s;pace he had calcined Corral into a redi&s;h colour, with putting the &s;pirit of Wine to it, it yeelded a <HI>yellow tincture;</HI> whereas mine would yeeld no tincture at all: which when I heard, I told him the &s;ecret was better than <HI>Aurum potabile,</HI> as being &s;o quickly di&s;patched; whereas the other required &s;o long time: from thence
<PB N="61" REF="38">
forwards we gave our &s;elves to <HI>natural Calcination,</HI> trying the &s;everal <HI>families</HI> of things, and learned to <HI>multiply</HI> the fire by <HI>Art;</HI> whereas before we had only known (and that not long) the calcination of <HI>natural Gold:</HI> &s;o by trying all things, <HI>experience</HI> taught us one thing after an|other: therefore work wonders if you know Nature, I mean naked, as I have often to my great content &s;een her; yet I dare not be &s;o Irreligious towards her, as to expo&s;e her to the view of the ignorant and unworthy, an of|fence never to be expiated: but to the <HI>Judicious</HI> and lovers of Truth I will &s;hew a <HI>&s;pectacle,</HI> that &s;hall not like <HI>Dia|na</HI> change Men into <HI>Harts,</HI> but into <HI>Angels.</HI> Two things I mu&s;t only &s;uppo&s;e as fore-known, namely the <HI>Philo|&s;ophers</HI> fire of <HI>Nature,</HI> and <HI>water</HI> of <HI>life,</HI> which yet to the punctual followers of <HI>Nature,</HI> will &s;hew them&s;elves out of the context. Then to under&s;tand the <HI>natural abreviated Calcination,</HI> two things, or in&s;truments, are nece&s;&s;ary for thee, if thou wilt gain time; the fir&s;t is a great pair of <HI>bellows:</HI> if thou knowe&s;t the <HI>fire,</HI> thou can&s;t not (except thou be very dull) be ignorant of the <HI>bellows,</HI> by which thou maye&s;t extreamly increa&s;e the <HI>fire:</HI> The &s;econd is a Collateral ve&s;&s;el made of the <HI>O&s;be&s;tos:</HI> if you know not this, you may in many things work without it: but in the <HI>&s;econd preparation</HI> of <HI>&s;alts</HI> of <HI>Herbs,</HI> by which the <HI>like|ne&s;&s;e</HI> of them appears in a gla&s;&s;e, thou can&s;t not be with|out it; as al&s;o in the whole preparation of Plants, and in the <HI>calcination</HI> of Gold thou mu&s;t u&s;e it, if ever thou de|&s;ire to &s;ee a good end. Now we come to the practice, beginning with <HI>Plants;</HI> and becau&s;e they are <HI>all</HI> prepa|red after one manner, we will be content with one ex|ample. Thus thou &s;halt then make a truly noble <HI>Con|fortative of Ro&s;es:</HI> Take <HI>Ro&s;es</HI> gathered in their blo&s;&s;o|ming time, brui&s;ed, or not brui&s;ed, it makes no matter; put them into a <HI>Collateral ve&s;&s;el</HI> that is <HI>hermetically</HI> &s;hut with a knot, fir&s;t have them three moneths in a dige&s;ting fire, with <HI>bellows</HI> thou maye&s;t &s;horten the time, but take heed that thou &s;poil not the callitore ve&s;&s;el with too much fire; after the third moneth bury it in the belly of
<PB N="62" REF="39">
a great Hor&s;e for &s;ix moneths &s;pace; afterwards put it again into the fire till the gro&s;&s;e and impure be &s;epa|rated from the pure; then ha&s;t thou a royal Cordial in|deed, who&s;e vertue yet thou maye&s;t, if thou plea&s;e&s;t, thus augment: Take a great quantity of Ro&s;es <HI>dry</HI> at our <HI>fire,</HI> at length increa&s;e the <HI>fire</HI> with thy bellows, until they be burned to mo&s;t white a&s;hes; then with &s;imple <HI>water</HI> ex|tract the <HI>&s;alt,</HI> vapour the water away, and put the <HI>&s;alt</HI> in|to a <HI>Collitore ve&s;&s;el,</HI> who&s;e mouth mu&s;t be well &s;topped with a knot, there let it be three moneths; then, as thou did&s;t the Ro&s;es them&s;elves, bury it in a dunghill for &s;ix moneths; then take it out, put it again in the <HI>fire,</HI> till the <HI>&s;pecies</HI> begin to appear in the gla&s;&s;e, then take it from the fire, and mix a &s;ufficient quantity of this with the true <HI>cli&s;mes</HI> of Ro&s;es, &s;o &s;halt thou have a more mighty Cor|dial than before, exceeding good in all hot di&s;ea&s;es and re&s;toring the radical moi&s;ture. And by this means thou maye&s;t make the true <HI>Cli&s;&s;us</HI> of all <HI>Herbs,</HI> according to the true doctrine of the <HI>Ancients</HI> and <HI>Paracel&s;us:</HI> each &s;hall work according to the intention of the <HI>Herb,</HI> from whence it is taken: though the vertue be from the <HI>fire of Nature,</HI> and freedom from their <HI>foeces,</HI> wonderfully mul|tiplied and inabled: nor are they clen&s;ed from their <HI>ori|ginal impurity</HI> by any water, but by fire. But come we now to <HI>Stones</HI> and <HI>middle-minerals,</HI> and becau&s;e they are all done after one manner, let us take Coral for an ex|ample.</P>
<P>Take therefore as much <HI>Coral</HI> as thou plea&s;e&s;t, &s;prinkle it upon a <HI>calcinatory ve&s;&s;el,</HI> to the thickne&s;&s;e of a &s;traw; put it to <HI>our fire,</HI> &s;tir it up with thy <HI>bellows</HI> as thou can&s;t, and &s;o multiply the <HI>fire</HI> till thou &s;ee the colour changed: but &s;ee the <HI>&s;urface</HI> equal, the <HI>Calcination</HI> will be &s;oon done, that thou wilt wonder, and therefore I would advi&s;e thee to do it three or four times, untill it let go its <HI>tincture</HI> into the <HI>Wine,</HI> which when it hath given, if it can give no more, repeat the <HI>Calcination</HI> before, and with a <HI>new spirit</HI> draw out the <HI>tincture,</HI> or with the &s;ame, till it be extream|ly <HI>red,</HI> then mix all the <HI>&s;pirit of Wine</HI> wherewith thou
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ha&s;t drawn out the <HI>tincture</HI> together, and draw it off to the con&s;i&s;tance of <HI>Oyl.</HI> So mu&s;t thou draw the tincture of all <HI>Stones, middle-Minerals</HI> and <HI>Salts,</HI> infinititly increa|&s;ed in &s;trength; &s;o that <HI>Pearls</HI> thus calcined, will truly cure <HI>Hecticks.</HI> Now let us proceed to <HI>Mettals,</HI> and for an example let us propound, with envie that much talk't of it, <HI>Aurum potabile,</HI> and to them that do under&s;tand, clearly, though briefly: Put your <HI>foliated Gold</HI> into the <HI>calatory ve&s;&s;el,</HI> the mouth well &s;hut with our knot, put it to the <HI>fire</HI> till it be calcined into a&s;hes, and then &s;ublimed into whitene&s;&s;e, leaving the black <HI>terra damnata</HI> in the bottom; then let that which is &s;ublimed be with the &s;ame degree of fire united to the <HI>caput mortuum,</HI> that it may be revived by it, that &s;o they may be all brought into an <HI>Unguent,</HI> which is called the Oyl of Gold: the Do&s;e is gr. ij. or iij. Out of this Oyl or <HI>Mercury of Gold,</HI> thou maye&s;t extract a high <HI>redne&s;s</HI> by the <HI>&s;pirit of Wine,</HI> which contains the perfect cure of all <HI>di&s;ea&s;es curable:</HI> the true <HI>Aurum potabile</HI> of the <HI>Philo&s;ophers,</HI> if thou attempt by any other means, thou wilt never bring thy purpo&s;e to pa&s;&s;e; and when thou &s;halt &s;ee by this means, that thou can&s;t make any other <HI>mettal potable,</HI> thou wilt laugh at the vain devices of others, and confe&s;&s;e that I have told the truth: I have &s;poken (I a&s;&s;ure thee) more plainly than ever any man did, and if thou under&s;tand not what hath been &s;aid, thou art utterly ignorant of Nature; and there|fore &s;tudy her better: and if thy intent be pure, to &s;ee in the&s;e things the wonderful, &s;trange, and prai&s;e-worthy works of thy Creator, God ble&s;&s;e and pro&s;per thee: other|wi&s;e, I be&s;eech Him keep thee far from the under&s;tanding of my words. Concerning <HI>Laudanum</HI> there is no great need to &s;ay any thing; many forms of it are every where extant: in <HI>Hartman</HI> there is an expre&s;&s;e de&s;cription of <HI>Laudanum opiate.</HI> A learned Phy&s;ician can vary the pro|portion of things according to his own intent, and the nature of the <HI>di&s;ea&s;e:</HI> &s;o all things be <HI>magnetically</HI> done: But he that knows how to <HI>calcine</HI> the things to be calci|ned by the <HI>fire of nature,</HI> may doubtle&s;s do &s;trange things.
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Wherefore ha&s;ting to other things, we leave this to the judgment of the <HI>Phy&s;ician,</HI> meaning one day to &s;peak more hereof, if God &s;hall &s;o plea&s;e.</P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<HEAD>CHAP. VI. <HI>Of tho&s;e Medicines that are to be cho&s;en in this Art.</HI></HEAD>
<P>HAving &s;ufficiently &s;poken of helps taken from el&s;e|where, we now come to the <HI>Art</HI> it &s;elf; and in this Chapter we &s;hall enquire what <HI>medicines</HI> are chiefly to be cho&s;en in this <HI>our Art,</HI> that we may know the <HI>matter of our Phy&s;ick.</HI> We &s;aid in the <HI>fir&s;t Chapter</HI> of this <HI>Book</HI> that the&s;e things were principally to be taken, that bear the <HI>&s;igna|ture</HI> of the <HI>di&s;ea&s;e,</HI> and of the <HI>part principally affected:</HI> but becau&s;e we &s;hall be here often to &s;eek; therefore, for their &s;akes that are unpractized, we have added Notes out of <HI>Crollius</HI> his Book of <HI>&s;ignatures.</HI> But what is to be done in the mean time, &s;urely if thou knowe&s;t the <HI>&s;pecificals,</HI> though the <HI>&s;ignature</HI> do not appear, yet thou neede&s;t not doubt of them: for they have either &s;uch an <HI>external &s;ig|nature</HI> as we do not perceive, lying hid perchance in their <HI>motion, number,</HI> or &s;omewhere: or el&s;e an <HI>internal,</HI> un|known to thee; becau&s;e thou art ignorant of the <HI>Anatomy</HI> of them: If thou therfore knowe&s;t among the <HI>Plants</HI> any <HI>&s;pecificals</HI> contrary to any <HI>di&s;ea&s;e,</HI> apply them diligently according to this <HI>Art,</HI> to the <HI>di&s;ea&s;es</HI> in which they are proper, in manner as &s;hall be &s;aid. The&s;e that help by any <HI>known quality,</HI> are not &s;o much worth as to be taken into this <HI>Art;</HI> for the <HI>matter</HI> of our <HI>medicine,</HI> unle&s;&s;e it be when they have a <HI>&s;agacity</HI> (mark well what I &s;aid, for the&s;e things ought to be precious to thee) for then if any <HI>external quality</HI> hurt the <HI>body</HI> or the <HI>&s;pirit</HI> mo&s;t violently, thou mu&s;t u&s;e the&s;e <HI>&s;agacious</HI> plants, endued with a con|trary <HI>quality</HI> which have more <HI>spirit.</HI></P>
<P>The&s;e <HI>Herbs</HI> or <HI>Plants</HI> I call <HI>&s;agacious,</HI> which know how to cha&s;e their enemies, and imbrace their friends. And tho&s;e Plants (&s;aid I) have a &s;ignature again&s;t di&s;ea&s;es,
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which have &s;ome property contrary to them, &s;o the <HI>Salix</HI> or <HI>Willow</HI> is &s;igned to a <HI>dry bectick:</HI> for it hath the power to grow apace, and though torn or cut from the <HI>Trunk,</HI> if it be but pricked into the <HI>Earth</HI> it dieth not, but growes pre&s;ently into a Tree, and getteth roots of its own. So an <HI>Oak</HI> dieth not in a long time, and therefore u&s;e that when and where diurnity or length of time is required; and &s;o of the re&s;t. But of the&s;e more at large in our Notes of <HI>Crollius,</HI> whereunto we will adjoyn a &s;mall Treati&s;e of <HI>&s;agacious</HI> Herbs, that the Work may be perfected. At the beginning it was told thee, That &s;uch an <HI>Herb</HI> or <HI>Plant</HI> is to be cho&s;en, as hath in it the <HI>&s;ignature</HI> both of the <HI>member</HI> and the <HI>di&s;ea&s;e;</HI> but becau&s;e it is an hard thing to finde a <HI>Plant</HI> with both the <HI>&s;ignatures,</HI> thou may|e&s;t take two of divers <HI>species,</HI> &s;o thou &s;halt do as much as if thou had&s;t taken one with the &s;ignature of both, if thou bee&s;t cunning to the <HI>application:</HI> This one thing I would e&s;pecially commend unto thee, as the greate&s;t &s;e|cret in this whole <HI>Art, (viz.)</HI> That <HI>medicines</HI> from <HI>mens bodies,</HI> if they be rightly u&s;ed, can do the greate&s;t <HI>matters</HI> in this <HI>Art;</HI> and therefore with great diligence, enquire what <HI>parts</HI> or <HI>excrements</HI> of the body conduce to what di&s;ea&s;e, the Catalogue whereof the Treati&s;e of &s;agacious Herbs, towards the end of it, &s;hall give thee; yet know, that to u&s;e the&s;e &s;imply will not much advantage thee, for they mu&s;t have a due compo&s;ition, if thou wilt do any good with them. Take example by the <HI>Weapon-&s;alve;</HI> The&s;e Compo&s;itions I will &s;et down afterward, by means whereof there are wonders performed in Chyrurgery, if thou knowe&s;t the Compo&s;ition thereof, and can&s;t mix together &s;uch, or the like Ingredients, fitting other effects, thou wilt be glad to &s;ee the operation thereof.</P>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<PB N="66" REF="41">
<HEAD>CHAP. VII. <HI>Of the time as well of the gathering, as of the application of the&s;e medicines.</HI></HEAD>
<P>I Will not enter in general any di&s;putation again&s;t them, who in di&s;pute of experiences, deny all <HI>Astrological ele|ctions,</HI> it is enough at pre&s;ent to &s;uppo&s;e them profitable; for that which is confirmed by <HI>authority</HI> of &s;o many <HI>learned men,</HI> needeth not our <HI>Arguments:</HI> for indeed <HI>Herbs</HI> do not at all times po&s;&s;e&s;&s;e the &s;ame <HI>qualities</HI> or vertues; for &s;ometimes more, &s;ometimes nothing at all: The mo&s;t profitable of all are they, which having a <HI>&s;ignature,</HI> are then gathered when the &s;ignature is mo&s;t apparent; and the <HI>moon</HI> in &s;uch a <HI>&s;ign</HI> as governs the <HI>members &s;igned, espe|cially</HI> the <HI>planet</HI> that is Lord of the <HI>plants</HI> being in his <HI>e&s;&s;en|tial dignities,</HI> and beholding them more <HI>favourably,</HI> and let the <HI>moon</HI> and the <HI>Lord of the Plant</HI> be both <HI>free;</HI> the Moon having the <HI>dominion of the plant,</HI> or the <HI>&s;ixth hou&s;e;</HI> and take heed the Moon be not joyned to any ill planets that are <HI>re|trograde.</HI> Tho&s;e things that have their <HI>&s;ignature</HI> in the <HI>root,</HI> mu&s;t be gathered in <HI>Autumn,</HI> but if they have the <HI>&s;ignature</HI> of the <HI>di&s;ea&s;e,</HI> they mu&s;t be gathered when the Planet, Lord of the di&s;ea&s;e, is <HI>weak</HI> in a <HI>cadent hou&s;e,</HI> and the <HI>Lord</HI> of the <HI>Plant fortified:</HI> The Medicines taken from <HI>men,</HI> gather a&s;&s;oon as they come out of the <HI>living body,</HI> and keep them in a ve&s;&s;el well &s;hut, till time require: But yet if thou can&s;t fit the Moon and the Planet that is <HI>Lord</HI> of the <HI>part,</HI> if thou intend not for a <HI>particular operation,</HI> but for a <HI>general,</HI> make the <HI>fortunate a&s;cendant,</HI> and in the &s;ixth hou&s;e; if you cannot, at the lea&s;t let him be <HI>a friend by aspect</HI> to the <HI>hou&s;e,</HI> e&s;pecially he mu&s;t alwayes be taken, that whether they be <HI>excrements,</HI> or <HI>blood,</HI> or ought el&s;e, they be not <HI>corrupted</HI> before they be u&s;ed: yet do not &s;o take me, as that I &s;hould di&s;like <HI>fermentation,</HI> which in this <HI>Art</HI> is mo&s;t nece&s;&s;ary, and which &s;ome call <HI>corruption,</HI> though fal&s;ly. But if at any time thou wilt u&s;e <HI>Mummy</HI>
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in this <HI>Art,</HI> take it po&s;&s;ibly from a body <HI>living,</HI> or next to life, (otherwi&s;e it will not do &s;o much good as the warm <HI>blood)</HI> and &s;et it to dry in the &s;hade: how|ever, among&s;t the <HI>Mummy</HI> put <HI>warm blood,</HI> and &s;et it to dry in the &s;hade; but be &s;ure it do not corrupt before the drying, to avoid which, it is be&s;t to cut it &s;mall into little &s;quare pieces, like <HI>Dice,</HI> for &s;o it will be &s;oone&s;t dry, and better &s;erve the <HI>operations</HI> required. If thou can&s;t not have it from a <HI>living,</HI> or from <HI>a warm body,</HI> it either mu&s;t be often anointed with <HI>warm blood,</HI> or &s;teeped in it, and left there for a time, and cautiou&s;ly dryed; for &s;o it is for|tified with the <HI>&s;pirits,</HI> drawn from the blood. If at any time you intend to work by <HI>fermentation,</HI> as &s;oon as the <HI>blood, excrements, &amp;c.</HI> are out of the body, put them out into a clo&s;e ve&s;&s;el &s;hut, and mingle with them &s;uch things as are to be mingled, if there be an addition of any thing required, as in &s;ome <HI>excrements</HI> there are, and thou &s;et them to <HI>dige&s;t</HI> in a gentle heat, not pa&s;&s;ing the heat of the <HI>body</HI> whence they came.</P>
<P><HI>Note</HI> al&s;o, That not alwayes the &s;ame ve&s;&s;els are to be u&s;ed, but &s;ometimes <HI>gla&s;&s;es,</HI> &s;ometimes &s;ome things taken from <HI>living creatures;</HI> as for example: If thou woulde&s;t <HI>dige&s;t ones excrement</HI> to &s;tay a <HI>flux,</HI> an <HI>earthen ve&s;&s;el:</HI> if thou woulde&s;t &s;tay <HI>vomiting,</HI> the <HI>&s;tomach</HI> of a <HI>Swine</HI> is the be&s;t; and &s;o of the re&s;t: but when thou intende&s;t im|plantation in all putrifactions, to this purpo&s;e gla&s;&s;e|ve&s;&s;els are be&s;t; though I would u&s;e an egg in &s;ome ca|&s;es, as in <HI>dige&s;ting blood</HI> by it &s;elf, or mixed with <HI>&s;weat, &amp;c.</HI></P>
<P>Now if you &s;eek the time of <HI>application</HI> generally, take it thus; All <HI>application</HI> of the&s;e remedies, be it <HI>im|plantation,</HI> or &s;imple application of things convenient, ought to be done, the Moon being in a <HI>&s;ign</HI> conveniently <HI>fortunate,</HI> if it may be in the <HI>tenth hou&s;e,</HI> and the <HI>Lord</HI> of the Plant of the <HI>medicine</HI> exalted above the <HI>Lord</HI> of the <HI>di&s;ea&s;e:</HI> But of the&s;e we will give precepts in every like|ne&s;ie. And this by the way; Though all things do not agree exactly, yet do not thou for&s;ake or procra&s;tinate
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the cure, fit tho&s;e things that thou can&s;t fit, as if when the re&s;t agreed, thou woulde&s;t begin a-new; for, if there be a due <HI>application</HI> of things, although the <HI>&s;tars</HI> do not &s;o exactly accord, the cure may be prolonged, but the effect will not be altogether fru&s;trate, if thou learn well to ob&s;erve the times to come; this thou &s;halt do, if the time be ob&s;erved in the progre&s;&s;e of the cure: then do as it were &s;et upon the Di&s;ea&s;e a-fre&s;h, applying new In&s;truments of health; A thing well to be <HI>noted;</HI> for&punc; here is the wi&s;edome of a Phy&s;ician mo&s;t required.</P>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<HEAD>CHAP. VIII. <HI>Of the means whereby this</HI> Art <HI>applyeth the</HI> Medicines, <HI>to bring health into the di&s;ea&s;ed body.</HI></HEAD>
<P>THere are many means whereby this <HI>Art</HI> applyeth <HI>medicines</HI> to the <HI>vital &s;pirits:</HI> but for <HI>methods</HI> &s;ake we will contract them into two in generall: the <HI>one</HI> we will call <HI>transplantation;</HI> the other naked <HI>application. Tran&s;plantation is, when by means of a Magnetick, we put the Di&s;ea&s;e into a plant, or another living creature, the Patient being fully and wholly cured;</HI> for, when the <HI>Plant,</HI> or the <HI>Wight</HI> hath drawn to its &s;elf the ill <HI>complexion</HI> (troubling the <HI>vital spirit)</HI> the <HI>spirit</HI> is thereby freed, and made able and fit to exerci&s;e its due function; but the <HI>Wight</HI> into which the Di&s;ea&s;e is <HI>transplanted,</HI> langui&s;heth, and at length (unle&s;&s;e it be cured) dieth. Yet this caution is to be ob&s;erved, that we &s;trive not in vain to <HI>tran&s;plant</HI> the <HI>Di&s;ea&s;e</HI> into another <HI>Wight,</HI> which hath too &s;trong a <HI>&s;pirit;</HI> for, the <HI>vital &s;pirits,</HI> being &s;ometime very &s;trong, re&s;i&s;t vehemently, and then all this <HI>preparation</HI> availeth nothing. But into <HI>plants</HI> never &s;trive for to <HI>tran&s;plant</HI> the Di&s;ea&s;e, unle&s;&s;e it be in &s;ome <HI>property,</HI> contrary to the Di&s;ea&s;e, e&s;pecially take heed le&s;t it have a <HI>quality</HI> con|trary to the nature of man, or le&s;t by its too much <HI>vio|lence,</HI> after it hath attracted the Di&s;ea&s;e and evill <HI>quality,</HI> and as it were <HI>dige&s;ted</HI> it, it attract more than it &s;hould
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do; for, by <HI>tran&s;plantation,</HI> not onely the <HI>evill,</HI> but the <HI>good</HI> is &s;ometimes attracted and communicated to an|other. Hence it is, that they which <HI>tran&s;plant hair</HI> into a <HI>Willow,</HI> to make it grow, and leave it there longer than they &s;hould do, do make the head <HI>weak,</HI> and the <HI>&s;ight dim;</HI> for, the <HI>willow</HI> draweth the <HI>&s;pirit</HI> of the head too vio|lently: from hence it comes, that by <HI>tran&s;plantation,</HI> a man may get him&s;elf the &s;trength of a <HI>Hor&s;e</HI> or a <HI>Bull,</HI> if it be rightly done. This <HI>tran&s;plantation</HI> is <HI>twofold (viz.) immediate</HI> and <HI>mediate; Immediate</HI> is, that which is done to any living Creatures by <HI>mummiall</HI> things; for, &s;o the thing, whereunto it is applyed, appropriates unto it &s;elf, and draws to its own nature, the <HI>good</HI> or <HI>evill</HI> quality of the <HI>Mummey;</HI> and either frees the <HI>&s;pirit</HI> from &s;uch a <HI>quality,</HI> if it be <HI>evill;</HI> or appropriates to its &s;elf the <HI>&s;pirit,</HI> if it be hurt by no ill <HI>quality,</HI> and <HI>fortifies</HI> it &s;elf by this <HI>&s;pi|rit,</HI> by means whereof, it can bring in the <HI>qualities</HI> and <HI>temper</HI> of the <HI>body</HI> into the thing, whereunto it is applyed, and that things, by means of the&s;e <HI>qualities,</HI> unites the <HI>&s;pi|rit</HI> unto it, and by <HI>that,</HI> and in the virtue of it can work many things. And le&s;t thou be deceived by the word we call <HI>Mummey,</HI> It &s;ignifieth tho&s;e things or parts of Wights which exhibit the <HI>&s;pirit</HI> nakedly, as thou may&s;t learn out of the Fir&s;t Chapter. <HI>Mediate tran&s;plantation,</HI> is that which is done by mediate means; as if any <HI>quality</HI> being <HI>tran&s;planted</HI> into an <HI>Herb,</HI> will be tran&s;|planted into the <HI>Animal</HI> to whom it is given, and by this means wonders may be done; take thou heed thou do not evill here. <HI>Note,</HI> that <HI>due putrifaction</HI> doth excellent|ly prepare the afore&s;aid <HI>Mummy,</HI> that any <HI>quality</HI> may be introduced into an <HI>Animal;</HI> but it is found by experi|ence, that <HI>blood</HI> doth be&s;t admit of &s;uch <HI>putrifaction.</HI> Now, let us come to the other <HI>part</HI> of the <HI>Art,</HI> which we called <HI>Application,</HI> which we mu&s;t know is nothing el&s;e, <HI>than the application of tho&s;e things to the Mummy, which can ei|ther correct the evill quality, or can draw the vitall &s;pirit out of it;</HI> by which la&s;t means al&s;o, <HI>mediate application</HI> is done, as in &s;ome <HI>Amatories</HI> it is very manife&s;t. In this
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<HI>application,</HI> the&s;e things are further to be noted, <HI>fir&s;t,</HI> That nothing endued with any <HI>venemous quality,</HI> be applyed to the <HI>Mummy,</HI> being hurt by that means, for it ea&s;i|ly communicates his hurt to the whole. But if you fol|low the former Doctrine, concerning <HI>&s;ignatures,</HI> thou &s;halt not ea&s;ily erre from the mark. <HI>Moreover,</HI> take heed that by <HI>evill diet</HI> in the time of <HI>application</HI> thou overthrow not the whole bu&s;ine&s;&s;e, which is al&s;o religiou&s;ly to be ob&s;erved in <HI>tran&s;plantation.</HI> And of the&s;e things here is enough &s;aid at this time.</P>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<HEAD>CHAP. IX. <HI>Of</HI> tran&s;plantation, <HI>and the diver&s;e manners by which it is done.</HI></HEAD>
<P>IN the former Chapter, we have &s;aid what we meant by <HI>tran&s;plantation;</HI> now it followes, how many wayes it may be done. There be Six manner of <HI>tran&s;plantati|ons, viz. In&s;emination, Implantation, Impo&s;ition, Irrora|tion, Ine&s;cation,</HI> and <HI>Appromination.</HI> We will &s;peak in order of them all. <HI>In&s;emination is, when a Magnet im|pregnate with Mummey is mingled with fat earth, wherein the &s;eed of herbs agreeing with that di&s;ea&s;e, are &s;own;</HI> for, the <HI>earth</HI> being &s;ifted, and mixed with <HI>Mummey,</HI> is put into an <HI>earthen pot,</HI> and the <HI>&s;eeds</HI> are &s;own therein, and watered with the wa&s;hing of the <HI>di&s;ea&s;ed member,</HI> or of the whole body, if it be affected, &s;o in time, all the Di&s;ea&s;es, are tran&s;planted into tho&s;e <HI>&s;eeds proper</HI> to the Di&s;ea&s;e: if the time require it, they are watered every day with the wa&s;hings of the part, as is afore&s;aid: This done, expect till the herbs begin to &s;prout, and when it is time, tran&s;plant them into the like earth, and &s;o thou &s;halt &s;ee, that as the <HI>Herbs</HI> increa&s;e the <HI>Di&s;ea&s;e</HI> will wear away, and at length be cured. There be, that when the <HI>Herbs</HI> be ripe, pull them up, and dry them in the <HI>&s;moak,</HI> or throws them into a <HI>running water,</HI> or u&s;e them &s;ome other way, as be&s;t agreeing with experience. And
<PB N="71" REF="43">
if the <HI>Mummey</HI> wherewith the <HI>Magnet</HI> is impregnate, be not di&s;ea&s;ed, then the <HI>Plant</HI> will be impregnate with the <HI>vital spirit</HI> of him who&s;e <HI>Mummey</HI> it was; wherewith thou maye&s;t do &s;trange things. So then, under&s;tand well what I have &s;aid: But chu&s;e you <HI>Herbs</HI> fit for the purpo&s;e, and be not deceived, <HI>for every thing is not good for every thing:</HI> but they di&s;pen&s;e their <HI>spirits</HI> every thing according to its proper gifts; for otherwayes worketh the <HI>&s;pirit</HI> joyned to <HI>Vervine,</HI> and otherwayes to <HI>Carduus</HI> or <HI>Angelica.</HI></P>
<P N="2">2. <HI>Implantation</HI> is almo&s;t done as <HI>In&s;emination</HI> is, but here the herbs are to be taken with their <HI>roots</HI> alone, and implanted in the like earth, as is &s;aid; &s;o pre|pared, and &s;o ordered and watered; nay, in this ca&s;e it is be&s;t, if the <HI>herbs</HI> have no other <HI>water</HI> at all; for &s;o they will be as it were con&s;trained to receive and appropriate the <HI>Mummey</HI> with the greater violence, which is al&s;o good in <HI>&s;emination,</HI> except the too much tenderne&s;&s;e, and loo&s;e &s;oftne&s;&s;e of the <HI>&s;eed</HI> command the contrary, which here you need not fear; but in all things take experience to thy help. <HI>One</HI> thing is to be <HI>noted</HI> in them both, that if the <HI>Plant</HI> die, having attracted &s;ome ill quality before the <HI>Di&s;ea&s;e</HI> be fully cured, then another of the &s;ame kind mu&s;t be <HI>implanted</HI> in the &s;ame, or rather the like <HI>Earth.</HI></P>
<P N="3">3. <HI>Impo&s;ition</HI> mu&s;t be thus done; Take the <HI>Mummey</HI> of the di&s;ea&s;ed <HI>members,</HI> or the Excrements, or both, (take as many as thou can&s;t get) put them into a <HI>Tree</HI> or an <HI>Herb,</HI> between the <HI>bark</HI> and the <HI>wood;</HI> or el&s;e put them into a <HI>hole,</HI> &s;top it with a <HI>pin</HI> made of the &s;ame <HI>wood,</HI> and put upon it <HI>clammy earth:</HI> if thou put the <HI>Mummey,</HI> or the <HI>Excrements,</HI> between the <HI>bark</HI> and the <HI>wood,</HI> cover the <HI>Wound</HI> with the <HI>bark</HI> again, and with Earth, as they do in <HI>Inoculation,</HI> and leave the <HI>Mummey</HI> there, and if thou work well, thou wilt quickly &s;ee the effect. Yet thou mu&s;t know, that &s;ome <HI>Di&s;ea&s;es</HI> are &s;oo|ner cured by <HI>In&s;emination,</HI> and &s;ome by <HI>Impo&s;ition;</HI> namely, the <HI>fixed</HI> by this, and the <HI>volatile</HI> by that: but
<PB N="72" REF="44">
if I might per&s;wade thee, thou &s;houlde&s;t in every <HI>Di&s;|ea&s;e</HI> do all things; for, <HI>Nature</HI> is not burdened with the&s;e, and con&s;ider what &s;hall be &s;aid in the practice: for there we are re&s;olved to &s;et down nothing, but what we have proved. Moreover, &s;ome there are, that to very good purpo&s;e have u&s;ed <HI>Impo&s;ition.</HI> There is to be <HI>noted,</HI> that where thou de&s;ire&s;t a <HI>lasting effect,</HI> you u&s;e <HI>long-lived Trees;</HI> and where a &s;peedy effect, them that grow apace. Remember the Caution given in the la&s;t Chapter, <HI>As &s;oon as thou ha&s;t thy will, take out all that thou did&s;t put in,</HI> le&s;t too much attraction of the &s;pirit, do hurt the Pa|tient.</P>
<P N="4">4. <HI>Irroration</HI> mu&s;t be done, that by it, tran&s;plantation might be perfected. Thou &s;halt water convenient herbs, or a Tree (and that every day till the Di&s;ea&s;e be cured) <HI>with Urine, Sweat, Dung,</HI> or the <HI>wa&s;hings</HI> of the <HI>members,</HI> or of the whole body (as the Di&s;ea&s;e requireth) either &s;e|verally, or all mixed together: though no man will de|ny, but the mixture is better: But this way I would ra|ther u&s;e as one help to the other, than alone: how&s;oever thou do, yet this alwayes ob&s;erve, That as &s;oon as Ir|roration is done, thou cover all the Irrorated <HI>Earth</HI> with new <HI>Earth,</HI> le&s;t the <HI>Air</HI> di&s;&s;ipate the <HI>mummiall virtue</HI> in the things, before the Plants can draw it.</P>
<P N="5">5. <HI>Ine&s;cation</HI> is, when the <HI>Mummie</HI> is given to a <HI>Wight</HI> for food; for, then the <HI>vitall heat</HI> of the <HI>Wight</HI> unites the <HI>Mummie</HI> to its &s;elf: And the onely <HI>quality</HI> by which the <HI>spirit</HI> was di&s;ea&s;ed, and &s;o re&s;tores to health the <HI>body</HI> whence the <HI>Mummie</HI> was taken; the <HI>vitall spirit</HI> of the Patient being by this means clean&s;ed by the operation of the <HI>&s;pirit</HI> of the bea&s;t: but this e&s;pecially is here to be <HI>noted,</HI> that as &s;oon as the bea&s;t is fully and wholly infe|cted with the <HI>di&s;ea&s;e,</HI> it be then killed, le&s;t it do again be|gin to hurt that body from whence the <HI>Mummie</HI> was ta|ken; afterwards if the body be not throughly cured, when that bea&s;t is infected and killed; give another bea&s;t a portion of the like <HI>Mummie,</HI> and reiterate the ope|ration untill the Patient be whole, and in this ca&s;e, blood
<PB N="73" REF="44">
rightly <HI>putrified,</HI> or to &s;peak more truly, <HI>fermented,</HI> is e&s;pe|cially to be u&s;ed; and yet there is no doubt, but the &s;ame cures may be done with the <HI>Mummie</HI> extracted by the <HI>Magnet.</HI> There are likewayes &s;ome, that with good &s;uc|ce&s;&s;e do give the <HI>blood</HI> yet <HI>warm</HI> from the <HI>vein,</HI> to a <HI>Dog</HI> or a <HI>Swine,</HI> which though peradventure they be not infe|cted with the Di&s;ea&s;e, (for the &s;pirit is here too fa&s;t fet|tered) yet experience confirms, that it much furthers the Cure. By this operation <HI>natural Philters</HI> are done, though we finde by proof, that love may be procured by more applications: but although <HI>natural Philters</HI> may to good men work good effects; yet here I will &s;ay no more, becau&s;e of tho&s;e wicked men, that u&s;e to pervert the be&s;t things to the wor&s;t u&s;es.</P>
<P N="6">6. La&s;tly, By <HI>Approximation, Tran&s;plantation</HI> is done, if to the <HI>&s;ick body</HI> the&s;e things be applyed, which can attract the <HI>vital &s;pirit,</HI> and the <HI>Active beams,</HI> and having attra|cted them, <HI>unite them to them&s;elves,</HI> and correct them: And this is done either by <HI>application of Plants,</HI> and their parts, or of bea&s;ts: as if you would lay <HI>Cucumbers</HI> by an <HI>Infant</HI> that hath a <HI>feaver,</HI> when he is a&s;leep; the <HI>Cu|cumbers</HI> will wither, and the Child be cured. Some lay young <HI>whelps</HI> to the <HI>feet</HI> of young Children in their Cradles, and &s;o are often recovered. After the &s;ame &s;ort <HI>Doves</HI> cloven in the mid&s;t, and applyed hot to the <HI>&s;oals</HI> of the <HI>feet,</HI> do by attraction, rectifie the praeternaturall heat, diffu&s;ed through all the body, and remove all pains, be|ing after the &s;ame manner applyed to the &s;everal parts: So the Ar&s;e of a <HI>Hen</HI> plucked bare, and applyed to the biting of a <HI>viper,</HI> freeth the body from venome, and the Hen &s;wells, and if not cured, dies &s;ooner than if &s;he had been &s;truck with the <HI>viper.</HI> All which things can be done by no other means, but by Magneti&s;me.</P>
<P>Moreover, we &s;ee that &s;ome Di&s;ea&s;es infect by <HI>Appro|ximation:</HI> for, the <HI>&s;pirit</HI> in&s;inuating it &s;elf into the body, communicates an evill di&s;po&s;ition to his brother<HI>-&s;pirits;</HI> and who &s;ees not, that <HI>Love</HI> al&s;o is begotten by <HI>Approxi|mation,</HI> e&s;pecially between them who by &s;weat commu|nicate
<PB N="74" REF="45">
their &s;pirits, and being in the &s;ame bed, by a long <HI>Circulation</HI> as it were of &s;pirits, lead almo&s;t the &s;ame life: but that this doth not alwayes happen, is long of the rea&s;onable <HI>&s;oul,</HI> which commands the <HI>affections,</HI> as &s;upe|riour to them, yet doth not this overthrow the <HI>Art;</HI> for, <HI>Nature</HI> cannot force the <HI>Will,</HI> being mo&s;t free.</P>
<P>Now I fore-&s;ee an <HI>Objection</HI> of &s;ome moment: For, it will be &s;aid, If <HI>di&s;ea&s;es</HI> may be thus cured by <HI>approxima|tion,</HI> how happeneth it, that he who gives the <HI>infection</HI> to another, is not cured him&s;elf? To which I an&s;wer; It is <HI>fir&s;t</HI> to be con&s;idered what, and what manner of <HI>di&s;|ea&s;es</HI> tho&s;e be that be mo&s;t communicated to men by <HI>in|fection:</HI> Neither would I here &s;ay, that every Di&s;ea&s;e may by <HI>approximation</HI> be communicated unto every <HI>bea&s;t.</HI> I would but &s;earch here, what Di&s;ea&s;e of them&s;elves, and by their own nature are fitte&s;t for it, and commonly &s;o called. Such Di&s;ea&s;es are of three <HI>kindes:</HI> The fir&s;t con|&s;i&s;ts in a <HI>&s;upernatural heat</HI> not venemous, which when it can quickly and &s;uddenly in&s;inuate it &s;elf into bodies, in the lea&s;t &s;pace of time, it alters the body, and gives it an evill <HI>complexion:</HI> (The&s;e properties are here a&s;cribed to heat, in re&s;pect of the <HI>&s;ubject</HI> in which it lyes hid) but this carrying the heat of the <HI>vitall &s;pirit,</HI> becau&s;e of the &s;udden <HI>alteration,</HI> is not &s;trongly freed, as &s;hall be &s;aid hereafter. The &s;econd <HI>kinde</HI> indeed con&s;i&s;ts in <HI>preternatu|rall heat,</HI> but are &s;uch as lye hid in &s;ubtill venemous breaths, and more vehemently infect, as we &s;ee in the <HI>Plague.</HI> The third <HI>kinde</HI> doth not con&s;i&s;t in a meer <HI>qua|lity,</HI> nor in the meer <HI>fluctuating humors,</HI> nor lurketh in any <HI>particular part,</HI> but it changeth all the habit of the body, &s;ubverts all the <HI>operations,</HI> or at lea&s;t di&s;po&s;eth them otherwayes than man's <HI>nature</HI> requireth: And this kind doth therefore <HI>infect,</HI> becau&s;e it &s;ends forth a <HI>habitous,</HI> or breathing altogether infected, and in no part &s;ound, which in&s;inuating them&s;elves into another body, do at length overthrow the temperature thereof: Of this &s;ort are the <HI>Lepro&s;ies,</HI> and the <HI>French Pox.</HI></P>
<P>Now, having laid the <HI>grounds,</HI> I &s;ay, that in the <HI>two fir&s;t</HI>
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<HI>kindes,</HI> why the body, infecting another, is not thereby relea&s;ed, is, becau&s;e the <HI>infection</HI> &s;uddenly commu|nicated, doth in an in&s;tant change the body receiving it, and then going immediatly through it, when it is whol|ly infected, it cannot correct another, it rather hurts it: And therefore we &s;ee, that when any are &s;ick of the <HI>Plague</HI> in one hou&s;e, &s;carce one e&s;capes; for, the di&s;ea&s;e is &s;trengthened, being <HI>circulated</HI> from one to another; whereby, if there be but one infected, there is more hope of his recovery; and therefore their care and cu&s;tome is to be commended, which do allot a &s;everall hou&s;e, to eve|ry particular per&s;on infected. <HI>Next,</HI> as I &s;aid above, it is required, that a&s;&s;oon as the <HI>bea&s;t</HI> is infected wholly, it be killed; but who dares be &s;o impious as to kill men being infected; then it is nece&s;&s;ary, to put another bea&s;t in his place, and again, till the cure be perfected: But in <HI>feavers,</HI> where there is not &s;o great violence, we have ob&s;erved, that if one be infected by another, the <HI>Infector</HI> is often &s;traight freed; and &s;o &s;ometimes it goes &s;ucce&s;|&s;ively clear through hou&s;es, till it come to the la&s;t, who either &s;capes not at all, or very hardly. This ob&s;erva|tion doth exceedingly confirm this Doctrine; and this happens where the <HI>weak body</HI> falls &s;ick fir&s;t: As to the <HI>third kinde,</HI> the rea&s;on why the body infecting, is not al|wayes cured; Be&s;ides what hath been &s;aid, is this, be|cau&s;e the&s;e <HI>confirmed di&s;ea&s;es,</HI> have &s;o changed the whole <HI>habit</HI> of the <HI>body,</HI> that it is almo&s;t impo&s;&s;ible to re&s;tore it, e&s;pecially, where the <HI>condition</HI> above required, is wanting: but in the beginning that &s;ome (though wickedly) have been cured from the&s;e di&s;ea&s;es, it is known by experience: for, he that hath <HI>tran&s;planted</HI> them by lying with many <HI>Women,</HI> hath been cured, as I have heard it credibly reported, to have happened in the <HI>French Pox:</HI> but the&s;e are dete&s;table things, and worthy of grievous puni&s;hment; yet they confirm our Doctrine. One thing I will adde more worthy of ob&s;ervation; If a weak body be infected, there is &s;mall hope of recove|ry: but if a &s;trong body be infected, becau&s;e there is
<PB N="76" REF="46">
a greater power of rectifying, there is &s;ome hopes, and many times the body infecting is freed from the Di&s;ea&s;e.</P>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<HEAD>CHAP. X. <HI>Of the means by which</HI> application <HI>is done.</HI></HEAD>
<P><HI>NAked application</HI> is done two wayes, either by <HI>Impo|&s;ition,</HI> or <HI>Application. Impo&s;ition,</HI> is, where &s;omething agreeing to thine <HI>intention</HI> either in <HI>quality</HI> or <HI>&s;ignature,</HI> is put into the <HI>Excrements, Bloud, &amp;c.</HI> or when <HI>they them|&s;elves</HI> are put in &s;ome agreeable <HI>compo&s;ition,</HI> and there left, untill thou ha&s;t thy de&s;ire: that &s;uch <HI>impo&s;itions</HI> ought to be done in a fit <HI>ve&s;&s;el,</HI> I have already ob&s;erved and taught the manner of choo&s;ing them, which is needle&s;&s;e hereto be repeated. But if the <HI>Mummeal</HI> thing be put in &s;ome convenient <HI>compo&s;ition,</HI> an <HI>earthen ve&s;&s;el</HI> will &s;erve. Where|as if thou wilt put &s;omething in the <HI>Excrements, bloud, &amp;c.</HI> then ob&s;erve the rea&s;on above&s;aid, or taught; neither need you any other <HI>caution;</HI> but if they be liquid, or be mingled otherwayes, it is enough, that the things to be put in, be &s;tuck in it. The <HI>Weapon-&s;alve</HI> gives thee an example of this for <HI>unguents:</HI> and for liquid things, our <HI>&s;ympathetical water</HI> is &s;ufficient; the Compo&s;ition where|of, we will hereafter communicate to the World, a &s;ecret which mo&s;t men have hitherto kept exceeding &s;ecret.</P>
<P><HI>Application</HI> &s;trictly taken, is, when <HI>&s;igned things</HI> are outwardly applyed to the <HI>body,</HI> or to the <HI>part affected,</HI> or when the <HI>cure</HI> is intended to be done by <HI>Phy&s;ical appen&s;i|ons,</HI> or wearing things about one; for, there is one and the &s;ame rea&s;on of both; and whether they be hung about one, ground or whole, it little maketh in &s;ome things, which have copious and large <HI>spirits;</HI> but in others are nece&s;&s;ary <HI>contaction, fermentation, commixtion,</HI> and the like in things complying with the work-mans de&s;ire, in the <HI>&s;ympathetical Medicine,</HI> as in the di&s;ea&s;es of the
<PB N="77" REF="46">
<HI>bladder</HI> in our <HI>Practice,</HI> for the good of the Common|wealth, &s;hall be exemplified. Medicines of the &s;econd condition, are every-where extant among the Profe&s;|&s;ors of ordinary Phy&s;ick, though being ignorant of the <HI>cau&s;es</HI> of the &s;ame, they know onely the <HI>fir&s;t</HI> and <HI>&s;econd qualities,</HI> never &s;eeking further: As we in our Practice will give &s;ome &s;elected and choice examples of it: But now the time of gathering, and of applying of them, is nece&s;&s;ary to be ob&s;erved; becau&s;e experience &s;hews, that there is much <HI>virtue</HI> in that, as we may &s;ee in <HI>Vervin</HI> for the <HI>head-ach:</HI> But of the manner of gathering them, can &s;carce be any certain rule given; onely I will adde this; If thou wilt gather <HI>herbs</HI> for <HI>pains</HI> or <HI>Di&s;ea&s;es</HI> of the <HI>head,</HI> thou may&s;t gather them as I will teach thee to gather <HI>Vervin</HI> in my Practice in the Chapter of the <HI>head-ach.</HI> But if for <HI>Lower plants,</HI> gather them in a con|trary manner, or &s;o as thou doe&s;t <HI>A&s;arum</HI> to make a Purgative; how&s;oever much mu&s;t be left to experi|ence.</P>
<P><HI>Note</HI> moreover, That if one would cure by <HI>Magnetick oppo&s;ition,</HI> it will be in vain, except he fir&s;t let the <HI>magne|tick herbs</HI> putrifie in the ground; for &s;o the vertue is more free, being loo&s;e from the bounds thereof. In <HI>operation</HI> never u&s;e any <HI>dry herbs,</HI> if thou can&s;t get <HI>green ones,</HI> re|member to <HI>macerate</HI> and &s;often them in their <HI>own water</HI> before <HI>application;</HI> and further ob&s;erve, it is not alwayes nece&s;&s;ary to make <HI>application</HI> to the <HI>part affected,</HI> but &s;ome|times near it, e&s;pecially, if the part be pained either by <HI>con&s;ent,</HI> or <HI>contagion</HI> of another part; As if the <HI>&s;tomach</HI> becau&s;e of pain in the <HI>head</HI> by &s;ending noi&s;om fumes or vapors up to it, then thou &s;halt hang the <HI>medieine</HI> about thy neck; but if it be a <HI>di&s;ea&s;e,</HI> and affected of it &s;elf, then it is but making application to the part it &s;elf: and this will &s;uffice to have &s;poken of <HI>naked application,</HI> the thing it &s;elf not being of &s;o great <HI>&s;ubtilty</HI> or <HI>difficulty,</HI> but that it may ea&s;ily be under&s;tood by any man.</P>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<PB N="78" REF="47">
<HEAD>CHAP. XI. <HI>Of the</HI> Magnet <HI>nece&s;&s;ary in this Art, and divers de&s;criptions thereof, hitherto known but by very few.</HI></HEAD>
<P>NOw come I to di&s;cover the <HI>high &s;ecrets</HI> of this <HI>Art</HI> (&s;tudiou&s;ly concealed by many) for the common good, whereto I have dedicated my &s;elf and all my la|bours. I am not ignorant that there may be diver&s;e <HI>Mag|nets,</HI> all aiming at one work; the <HI>two chief</HI> that have come to my hand I will &s;et down, adding a <HI>third</HI> mo&s;t con&s;onant to rea&s;on, and a <HI>fourth</HI> formed out by my own <HI>experience.</HI> U&s;e thou which thou wilt, for thou &s;halt have no &s;carcity. <HI>Aurelius</HI> out of &s;ome words of <HI>Paracel&s;us,</HI> hath made him one not altogether contemptible; thus he proceeded: He took the <HI>dung</HI> of a &s;ound <HI>man,</HI> and let it be dryed in a &s;hady place, for &s;o it lo&s;t the &s;tink and the excrementitious moi&s;ture; a portion of the &s;pirit above-&s;aid being left, which he by a word &s;ignificant, and apt enough, calleth <HI>Sulphur,</HI> which being dryed, he u&s;eth after the manner anon to be told. We neither di&s;|allow the <HI>preparation</HI> nor <HI>matter;</HI> becau&s;e experience &s;hews, that a <HI>Magnet</HI> &s;o prepared, will copiou&s;ly attract the <HI>&s;pirits;</HI> neither will we upon the tran&s;port of <HI>Envie,</HI> that incurable di&s;ea&s;e, deter any man from the practice of it, becau&s;e it is not of our invention, but proceed we to the <HI>&s;econd.</HI> When about two years agoe, I, with my ever honoured Friend, being at his hou&s;e, there grew &s;ome di&s;cour&s;e upon the <HI>Argument</HI> among us; my friend (as he was wont) &s;pake many things very accutely, but covertly, of this <HI>Art,</HI> and among&s;t the re&s;t, of this <HI>Magnet,</HI> which I knew before, but had never tryed it, &s;aying, That it was of &s;o vigorous <HI>attraction,</HI> that being applied to the <HI>region</HI> of the <HI>heart,</HI> it would &s;o violently draw, that he could not &s;uffer it long. But when I asked him the u&s;e of this Magnet, he &s;uddenly held his peace, repenting he &s;aid &s;o much. How art thou &s;o much beholden to me,
<PB N="79" REF="47">
to impart that to thee, my friend would not communi|cate to me, who, as thou &s;ee&s;t, knew &s;omething in this <HI>Art?</HI> But to the point. This Magnet is nothing el&s;e, but <HI>dryed mans fle&s;h,</HI> which is certain, hath a mighty attractive power; but it mu&s;t be taken, if it be po&s;&s;ible, from the body of a man that dies a <HI>violent death,</HI> and yet while it is warm: But if we were tyed to this <HI>Magnet,</HI> every man &s;ees how extreamly we &s;hould &s;uffer for the want of it: If we will therfore hearken to <HI>rea&s;on,</HI> I will before I come to my <HI>Magnet,</HI> conform both to <HI>rea&s;on</HI> and <HI>experience,</HI> &s;hew you a better Magnet, and not gotten with &s;o much <HI>cruelty.</HI> Take therfore the <HI>blood of a &s;ound yong man,</HI> drawn in the <HI>spring</HI> (there are every where <HI>fools</HI> enow) as much as thou can&s;t get, it's no matter whether it be drawn al|together or not, this <HI>blood</HI> &s;uffered to congeal, pour off the <HI>water</HI> &s;wimming aloft, and keep it while it is cold, dry it in the &s;hade, and then moi&s;t<GAP DESC="illegible" REASON="blotted" RESP="apex" EXTENT="1 letter">n it with the <HI>water</HI> poured off, and dry it again; repeating this &s;o oft, till the earth hath drunk up all its water; then dry it, and keep it for thy u&s;e. But at length let us come to our <HI>Magnet,</HI> which doth as it were by epitome, comprehend all the body of man in it.</P>
<P>Take therefore a great quantity of <HI>mans dung</HI> (but of a <HI>&s;ound man)</HI> mix it with <HI>Wine</HI> to the con&s;i&s;tance of a <HI>Pul|tis,</HI> add to it as much <HI>&s;weat</HI> as thou can&s;t get, this may be with <HI>linnen Cloth</HI> taken from &s;ound bodies, put them all together, and in a clean place, in the &s;hade, till they be dry; then add as much <HI>fre&s;h blood</HI> to them, incorpo|rate them altogether, and &s;o let them dry again; and if any water &s;wim again on the top, decant it, but keep it in a ve&s;&s;el very clo&s;e, and being dry imbibe it again with the <HI>decanted water,</HI> and dry it, and &s;o till the <HI>ma&s;&s;e</HI> hath drunk up all the <HI>water.</HI> This Magnet, thus prepared, keep in a ve&s;&s;el very well &s;hut; for &s;o thou ha&s;t prepa|red a Magnet, the <HI>compendium</HI> of all mans body, gotten without any horrour or cruelty, which we altogether de|te&s;t; yet he that will follow other mens devices, may let us proceed.</P>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<PB N="80" REF="48">
<HEAD>CHAP. XII. <HI>Of the u&s;e of the</HI> Magnet <HI>in this Art.</HI></HEAD>
<P>IF thou ha&s;t never &s;o good a Magnet, and knowe&s;t not the u&s;e of it, thou be&s;towe&s;t thy labour in vain. We &s;hall therefore add the u&s;e of it, that nothing may be wanting in this <HI>Art;</HI> And about it, being mo&s;t needful, and asking little labour, there needs but few words: yet <HI>one thing</HI> is to be <HI>noted</HI> in the way; namely, That al|though the afore&s;aid <HI>beams</HI> do alwayes <HI>flow</HI> from the <HI>bo|die,</HI> yet there are &s;ome parts out of which they flow more <HI>copiou&s;ly:</HI> in one word, they are the <HI>Emmunctories</HI> by which the body is as it were clean&s;ed, and the <HI>&s;pirit</HI> doth accompany the &s;uperfluities; becau&s;e the&s;e parts are more porous and &s;pungie, it wandreth out more freely, finding a larger egre&s;&s;e.</P>
<P>Now come we to the u&s;e of the <HI>Magnet:</HI> Apply the Magnet to the <HI>emmunctory</HI> of the <HI>part grieved,</HI> and procu|ring the <HI>patient</HI> to <HI>&s;weat,</HI> which is be&s;t done by &s;ome <HI>Cordial Diaphoretick fitting the di&s;ea&s;e,</HI> leave there the Mag|net until it be impregnate with the <HI>vital spirit,</HI> then re|move it, and immediatly u&s;e it according to the precepts given in the Chapter of <HI>Transplantation:</HI> but take heed it be &s;peedily done, for fear the &s;pirit be di&s;&s;ipated by &s;ome external more powerful cau&s;e; for then <HI>Transplantation</HI> will be in vain attempted: if the patient be not cured at the fir&s;t, do it again, and thou &s;halt &s;ee the de&s;ired effect.</P>
<P>And not only <HI>di&s;ea&s;es</HI> are cured this way, but &s;trange things, even all that are done by <HI>transplantation,</HI> are this way effected: although <HI>transplantation</HI> may be done by other means, as &s;hall be &s;hewed by and by. But if thou de&s;ire by this means to <HI>transplant</HI> di&s;ea&s;es, read diligently the Chapter of <HI>Transplantation,</HI> and ob&s;erve well the <HI>pre|cepts</HI> there given, le&s;t if things &s;hall happen not to hit thy de&s;ire, thy ignorance do return to the reproach of this Art.</P>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<PB N="81" REF="48">
<HEAD>CHAP. XIII. <HI>Of the</HI> means <HI>whereby</HI> cures <HI>may be done in this Art, without a</HI> Magnet.</HEAD>
<P>BY other <HI>means</HI> al&s;o are &s;trange and admirable cures wrought in this Art, without a Magnet; yea, and &s;ometimes with better &s;ucce&s;&s;e than with a Magnet; <HI>viz.</HI> When the thing it &s;elf that carrieth the <HI>spirit nakedly,</HI> is applied to another thing di&s;po&s;ed to receive it: but this mu&s;t be &s;trictly regulated according to the precept above given; and for the mo&s;t part, here is required <HI>fermentati|on,</HI> that by means thereof, the <HI>spirit</HI> being freed and loo|&s;ed from the bonds, may more ea&s;ily in&s;inuate it &s;elf&punc; and be &s;ooner partaker: And by this means for the mo&s;t part, particular <HI>di&s;ea&s;es</HI> are more happily cured; becau&s;e <HI>active beams</HI> do more partake of the <HI>part</HI> from whence they pro|ceed; as al&s;o the <HI>excrements</HI> after the &s;ame manner, and for the &s;ame cau&s;e of the parts whence they are excerned: Experience confirms it, That <HI>blood,</HI> becau&s;e it is the <HI>&s;eat</HI> of the <HI>vital spirit,</HI> if it be rightly applied, cures the great|e&s;t, and almo&s;t all di&s;ea&s;es of the <HI>body,</HI> by the <HI>excremen<GAP DESC="illegible" REASON="blotted" RESP="apex" EXTENT="2 letters"></HI> of the <HI>belly;</HI> thereby are all di&s;ea&s;es of the <HI>inte&s;tines</HI> cured: by the <HI>vein</HI> tho&s;e of the <HI>bladder</HI> and the <HI>reins;</HI> and &s;ome|times all di&s;ea&s;es, becau&s;e of the affinity it hath with the <HI>veins, liver</HI> and <HI>&s;tomach.</HI> By <HI>&s;pittle,</HI> that is coughed up, the di&s;ea&s;es of the <HI>lungs.</HI> By <HI>&s;weat,</HI> the parts are cured whence it proceeded. By the <HI>nails,</HI> the di&s;ea&s;es of the <HI>hands</HI> and <HI>feet.</HI> By the <HI>hair,</HI> the di&s;ea&s;es of the <HI>parts</HI> whence they are taken: And finally, by the <HI>blood,</HI> as is above&s;aid, all the di&s;ea&s;es of the body are cured. Here is to be noted, That if all things that belong to <HI>any part</HI> be taken, the cure will be the &s;ooner and more ea&s;ily done. We have determi|ned to &s;peak of them &s;everally. Yet we &s;hall be &s;o far from condemning any combination, or joyning two or more of them together, that we rather per&s;wade it, as being mo&s;t beneficial, if the <HI>Rules of Art</HI> be duly ob|&s;erved.</P>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<PB N="82" REF="49">
<HEAD>CHAP. XIV. <HI>Of the</HI> Excrements <HI>of the</HI> Back-door.</HEAD>
<P>BY the&s;e <HI>Excrements,</HI> as we &s;aid even now, are cured all the di&s;ea&s;es of the <HI>Inte&s;tines;</HI> the body is <HI>purged,</HI> and brought into <HI>flux;</HI> the di&s;ea&s;es of the <HI>fundament</HI> are both <HI>procured</HI> and <HI>cured,</HI> and many things el&s;e are done, which thou maie&s;t learn by thy own experience, if thou be diligent: when they are applied they cure <HI>old ulcers, Carcinomata,</HI> and Fi&s;tulaes; yea, which &s;ome commend as a great &s;ecret, they &s;upply the place of the Weapon|&s;alve, without any further preparation; but they mu&s;t be cho&s;en of a <HI>&s;ound man,</HI> and a &s;trong body, le&s;t the pre|paration hurt them that are <HI>weak.</HI> By the <HI>Odour</HI> mixt with whol&s;om Herbs, much good may be wrought by <HI>transplantation:</HI> and this I judge among many others, to be the cau&s;e why <HI>Ru&s;ticks,</HI> and &s;uch as live in the Coun|try, are &s;ound, and live longer than Noblemen and Ci|tizens: for the&s;e &s;uffer their <HI>&s;eiges</HI> to rot in &s;tools, or el&s;e to be ca&s;t into &s;ome unhol&s;om places: but the other com|mitting them to the earth <HI>nigh whol&s;om herbs,</HI> by means of <HI>transplantation,</HI> lead their lives for the mo&s;t part free from di&s;ea&s;es. We have above in general bidden to beware of <HI>Excrements</HI> of the di&s;ea&s;ed people. But here we will give a more particular advice, namely, That thou never ea&s;e thy &s;elf where di&s;ea&s;ed folks have; for much mi&s;chief hath come of it: for, we have known &s;ome hurt by the &s;mell; that doing their ea&s;ement where one had done it that had a <HI>flux, them&s;elves</HI> got the <HI>flux</HI> without a procatar|tick cau&s;e preceding. The rea&s;on of which &s;o &s;trange a matter, is to be taken from that which hath been &s;aid, and &s;hall not be here repeated. Furthermore, take heed le&s;t at any time you do your <HI>ea&s;ement</HI> upon <HI>herbs,</HI> that are either <HI>malignant, exulcerating,</HI> or <HI>violently purging;</HI> for hence many times when the cau&s;e is unknown, proceeds dangerous <HI>di&s;enteries,</HI> which, until tho&s;e <HI>herbs</HI> be quite
<PB N="83" REF="49">
putrified, will not yeeld to any medicine. <HI>Finally,</HI> It is not &s;afe to leave the&s;e <HI>Excrements</HI> in places where thine Enemies can come; for it is ea&s;ie to know what violent pains are procured by a <HI>kindled coal</HI> with <HI>&s;pirit of Wine</HI> or <HI>Aquavitae</HI> put into tho&s;e <HI>Excrements.</HI> I would have thee to per&s;wade thy &s;elf, that if the&s;e things were ordinarily known, they be wor&s;e and more dangerous matters, than the&s;e known to &s;ome others; therefore look wi&s;ely to thy &s;elf. But of the&s;e <HI>Excrements</HI> enough, &s;o far as they per|tain to this Art in the general: the particular wayes of working with them, we will de&s;cribe in our practice.</P>
</DIV2>
<DIV2 N="15" TYPE="chapter">
<HEAD>CHAP. XV. <HI>Of &V;RINE.</HI></HEAD>
<P><HI>&V;RINE</HI> is an excrement of the <HI>&s;econd concoction,</HI> done in the <HI>liver,</HI> or rather in the <HI>reins;</HI> from whence by the <HI>emulgent veins,</HI> it is &s;ent to the <HI>reins</HI> mixt with <HI>blood,</HI> out of which it is by the <HI>Uriteres,</HI> as it were, percolated or &s;trained, and &s;o &s;ent to the <HI>bladder,</HI> where it al&s;o abides a while, and then it is by the pa&s;&s;age of the <HI>urine</HI> ca&s;t out. Hence it appears, That the <HI>Urin</HI> hath a great communion with mo&s;t parts of the body, for it hath great affinity with the <HI>liver, reins</HI> and <HI>bladder;</HI> for by the&s;e parts it pa&s;|&s;eth, and therefore the <HI>Phy&s;icians</HI> judge of the <HI>di&s;ea&s;e</HI> of the&s;e parts by <HI>urine:</HI> But it hath moreover no ob&s;cure con&s;ent with the whole body, having been once joyned with the <HI>blood;</HI> by it therefore are cured the di&s;ea&s;es of the <HI>liver, reins, bladder, ureters</HI> and <HI>pa&s;&s;ages</HI> of the <HI>urine,</HI> be|&s;ides the <HI>bectick feaver</HI> (a mo&s;t grievous di&s;ea&s;e, of the whole body) is no way better cured, than by the <HI>urine;</HI> as &s;hall be &s;hewed in the Chapter of the <HI>Hectick Feavers.</HI> What&s;oever di&s;ea&s;es are u&s;ually cured by this Art, are all cured by the <HI>urine;</HI> though it be better there be other pre|parations, as is to be &s;een in my Practi&s;e. Now, as in the Chapter of the <HI>Excrements</HI> by <HI>&s;eige,</HI> here it &s;hall not be ami&s;s to put &s;ome <HI>Cautions:</HI> The <HI>fir&s;t</HI> whereof is, To take
<PB N="84" REF="50">
heed that children <HI>pi&s;&s;e</HI> not in the <HI>fire;</HI> for it is the con|&s;tant opinion of many, that by &s;uch means they get <HI>Ne|phritick di&s;ea&s;es,</HI> the &s;tone, or gravel, and other great di&s;ea&s;es: <HI>Then</HI> that men never pi&s;&s;e upon <HI>&s;harp venemous herbs,</HI> and &s;uch as by their <HI>venemous quality</HI> do violently provoke <HI>urine:</HI> for from hence proceeds the ulceration of the reins and bladder: nor would I willingly make wa|ter in a chamber-pot where any man infected of any &s;tinking di&s;ea&s;e of the&s;e <HI>parts</HI> had pi&s;&s;ed, nor give my <HI>urine</HI> to <HI>fermentation</HI> with his; for it cannot be, but to a weak body much evil &s;hould come by this means, though to the &s;ick man by that means might come good: Nay, hence with &s;pecificals added again&s;t the di&s;ea&s;e, might his cure be done, with the addition of <HI>fermentation,</HI> which ought to be done in a <HI>bladder</HI> of a bea&s;t of the &s;ame kind, adding tho&s;e things that have the &s;ignature both of the di&s;ea&s;e and the <HI>member,</HI> as &s;hall be &s;aid more at large in my <HI>Practi&s;e;</HI> where you &s;hall have Medicines fetched from <HI>urine,</HI> who&s;e forms if you follow, thou maye&s;t in|vent others of thy &s;elf.</P>
</DIV2>
<DIV2 N="16" TYPE="chapter">
<HEAD>CHAP. XVI. <HI>Of</HI> Sweat <HI>and</HI> in&s;en&s;ible Tran&s;piration.</HEAD>
<P><HI>SWEAT</HI> is not only an <HI>Excrement</HI> of the <HI>third concocti|on,</HI> but it may al&s;o be, as it were, the melting of the whole <HI>body;</HI> for, no otherwi&s;e doth the body come to de&s;truction, than by re&s;olution procured by Nature, or &s;ome adventitious heat; for, except every part &s;hould lo&s;e &s;omething of his &s;ub&s;tance and greatne&s;&s;e, the bo|dies of <HI>living wights</HI> would grow infinitly, if by continual <HI>nouri&s;hment</HI> there were alwayes added &s;omething unto them: Nay, if this <HI>re&s;olution</HI> were not, <HI>wights</HI> would not de&s;ire <HI>nouri&s;hment</HI> at all: <HI>Sweat</HI> therefore, and that which is by Phy&s;icians called <HI>in&s;en&s;ible transpiration,</HI> are not only <HI>excrementitious,</HI> but (as it is above proved) carries off with them of the <HI>re&s;olved particles of the body:</HI> Hence
<PB N="85" REF="50">
it is, that in <HI>Magnetick</HI> or <HI>Dia&s;tatick Phy&s;ick</HI> they are of exceeding great u&s;e; for, by them innumerable wounders are done, while&s;t di&s;ea&s;es are as well cured, as cau&s;ed; <HI>Pa&s;&s;ions</HI> both of the <HI>mind,</HI> and of the <HI>body</HI> are violently procured, and changed: By the&s;e a wi&s;e Phy&s;ician may do much good; and by the&s;e a prying <HI>Wi&s;&s;ard</HI> may do much harm, and cau&s;e death, madne&s;&s;e, anger, and over|throw all the goods of the mind. This is the Devil, or <HI>familiar &s;pirit</HI> by which they are thought to have done wonders. Hence it is that they, (as appears by their own Confe&s;&s;ions) without the&s;e, could never hurt the bodies of men: for, <HI>the Devil him&s;elf cannot con&s;train Nature;</HI> who (if he do any miracles) doth them only <HI>by applica|tion of actives to pa&s;&s;ives,</HI> as &s;ome, too vainly credulous, &s;carce believe: for, the&s;e <HI>poor wretches,</HI> defiled with &s;uper&s;tition, fain many things, and mix much follies and lies with the truth, which was done by the Ancients, whence they took their tradition, That becau&s;e of the opinion of a Deity pre&s;ent, their <HI>Imaginations</HI> might work violently, and al&s;o all <HI>natures</HI> con&s;piring, the effect might be produced: which I leave to thy con&s;ideration, whe|ther thou can&s;t get any good from the&s;e few words: Yet what&s;oever they do, they do it naturally; But let us go to the&s;e things that are to our purpo&s;e. By <HI>&s;weat,</HI> or <HI>in|&s;en&s;ible transplantation, fir&s;t</HI> in a body, or in a <HI>&s;ubject fit|ting,</HI> all di&s;ea&s;es being in the <HI>habit</HI> of the body are cured, whether they be fixed; as the <HI>Lepro&s;ie, Gout, French|pox, &amp;c.</HI> or whether they be <HI>volatile,</HI> as the <HI>Scab, Morphew, Scurf,</HI> or the like <HI>skin-deep &s;ickne&s;&s;es,</HI> and of the utmo&s;t parts: yea, without the&s;e it is &s;carce po&s;&s;ible to do any thing in this <HI>Art.</HI> By the <HI>impregnation</HI> of the&s;e thy <HI>Mag|nets</HI> are <HI>specified,</HI> by which all manner of <HI>transplantations</HI> are done: by means of the&s;e the <HI>Hectick</HI> is cured, the <HI>body</HI> is long pre&s;erved &s;trong and able; and the <HI>pa&s;&s;ions</HI> of the <HI>mind</HI> are &s;tirred up. Of all which we will di&s;cour&s;e at large in our Practice. Now as a wi&s;e <HI>Phy&s;ician</HI> can by the&s;e means, do all the&s;e and greater matters; &s;o there is no doubt, but by the abu&s;e of them, as much mi&s;chief
<PB N="86" REF="51">
may be done; And therefore take the&s;e cautions and premonitions. It is not unknown, That almo&s;t all <HI>Infu|&s;ion</HI> floweth from the &s;aid <HI>in&s;en&s;ible transpiration</HI> and <HI>&s;weat;</HI> for being <HI>impregnate</HI> with much <HI>&s;pirit,</HI> and hold|ing it fa&s;t, according to the <HI>dispo&s;ition</HI> thereof, they work violently; therefore take heed we be not partakers of the <HI>&s;weat,</HI> or <HI>exhalation</HI> of an un&s;ound body: that we touch not the <HI>&s;heets</HI> &s;o impregnate, nor put on the <HI>&s;hoes</HI> or <HI>&s;toc|kings,</HI> or <HI>gloves,</HI> or the like: but in a &s;pecial manner, that we be no <HI>bedfellows</HI> with them. Hence on the other&s;ide, was the health and long-life of our <HI>fir&s;t parents</HI> who &s;lept upon Herbs <HI>(whol&s;om)</HI> and from them drew no &s;mall part of their <HI>long-life,</HI> as we may probably conjecture: for it is certainly very whol&s;om in <HI>&s;ummer time</HI> to &s;leep upon <HI>Chamomile, Ro&s;emary, wa&s;hed Sage, Betony, Balm,</HI> and the like: and of the &s;ame <HI>Herbs</HI> to make beds for <HI>&s;ick folks,</HI> according to their di&s;ea&s;es; and I would likewi&s;e advi&s;e thee to &s;leep without thy <HI>garments</HI> in the <HI>&s;ummer time,</HI> covered over with <HI>whol&s;om herbs;</HI> and thou &s;halt draw from thence an <HI>excellent Comfortative.</HI> It is good al&s;o for a weak body, to u&s;e the company and garments of &s;trong and <HI>&s;ound men;</HI> for from thence he may draw &s;uch <HI>&s;pirits</HI> as will fortifie weak <HI>nature:</HI> We hold it a commendable cu&s;tom for &s;uch people, to have their gar|ments and linen worn by them that are lu&s;ty and health|full, before they put them on; but this is &s;afe&s;t done by them that are very &s;trong, le&s;t evil come to him that fir&s;t put them on: Therefore al&s;o we mu&s;t take heed, that we &s;uffer not our garments to be worn by them that are di&s;|ea&s;ed; and that we ca&s;t not our cloathes, <HI>impregnate</HI> with our <HI>&s;weat</HI> and <HI>transpiration</HI> in &s;tinking and unwhol|&s;om places: And above all take heed, that they come not into the <HI>hands</HI> of <HI>evil men;</HI> for there is a great deal of <HI>invi&s;ible mummy</HI> lyeth hid in them, of which <HI>Paracel&s;us</HI> (though ob&s;curely) makes often mention; from whence, if that thou doe&s;t but under&s;tand it well, and con&s;ider what is above-&s;aid, thou maye&s;t of thy &s;elf find out many more things. But I &s;weat and in&s;en&s;ibly tran|&s;pire.
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Thus much for this Chapter, and for this time &s;hall &s;uffice.</P>
</DIV2>
<DIV2 N="17" TYPE="chapter">
<HEAD>CHAP. XVII. <HI>Of the Hairs.</HI></HEAD>
<P>OUt of almo&s;t all the <HI>Parts</HI> of the Body, do <HI>Hairs</HI> grow, and they are made not only of vi&s;ciditie of the <HI>Excre|ments</HI> of the <HI>fourth concoction,</HI> growing in the <HI>pores</HI> which by addition of new <HI>matter,</HI> grow in length (as &s;ome do fal&s;ely imagine,) but they take al&s;o not the lea&s;t part of their <HI>matter</HI> from the re&s;olved <HI>parts</HI> of the body, as ap|pears by this <HI>Experiment:</HI> for, if by <HI>Dia&s;tatick</HI> Art thou woulde&s;t increa&s;e <HI>hair,</HI> by means of a <HI>Willow tree</HI> (as &s;hall be taught in the Practice) and if thou continue the medicine longer than it is fit, thou wilt a&s;&s;uredly bring a weakne&s;&s;e upon the <HI>part,</HI> which can be by no other means, but becau&s;e by the violence of the medicine, the <HI>parts</HI> being re&s;olved further than <HI>Nature</HI> doth &s;uffer, are lo&s;t. And for the confirmation of this Truth, <HI>hairs</HI> are &s;een to grow long after <HI>Death,</HI> whereas there is no con|coction. So, as there can be no <HI>Excrements</HI> of the <HI>fourth concoction;</HI> and therefore, they mu&s;t needs come from the <HI>body re&s;olved;</HI> which <HI>re&s;olution</HI> is added to the <HI>hairs</HI> by the <HI>vital &s;pirit,</HI> which is &s;till there remaining: For, by any other means this addition cannot be: whence al&s;o our a&s;&s;ertion of the remaining <HI>&s;pirit</HI> is confirmed. Hence appears how great agreement <HI>hairs</HI> have with the body, and whereupon we u&s;e them as <HI>In&s;truments</HI> in this <HI>Art.</HI> It is well known what &s;trange things the <HI>An|cient Magi</HI> did by <HI>hairs;</HI> and why the like may not be done, I &s;ee no rea&s;on. It is al&s;o a thing well known by hear-&s;ay, how <HI>love</HI> hath been procured by means of <HI>hair</HI> burned in a <HI>Candle, A&s;trologically</HI> made; which though it be not (as no rea&s;on it &s;hould) <HI>ordinarily known</HI> to the vulgar, yet to &s;ome it is: and though it be mingled with <HI>filthy &s;uper&s;titions,</HI> yet I, that am wont to
<PB N="88" REF="52">
reduce all <HI>operatious</HI> to the <HI>po&s;&s;ibility of nature,</HI> never thought them ab&s;olutely and preci&s;ely nece&s;&s;ary to the producing of the effect. So likewayes we have known many di&s;ea&s;es, otherwayes incurable, cured by <HI>hatrs,</HI> e&s;pecially taken from the <HI>part affected,</HI> if being duely <HI>pu|trified</HI> and mixed with <HI>things &s;igned,</HI> they be <HI>implanted</HI> in|to <HI>plants,</HI> as every man may prove according to our do|ctrine. So if <HI>hairs</HI> be taken from the <HI>four principal Emun|ctories,</HI> no doubt, but well prepared, they will cure all di&s;|ea&s;es. I would coun&s;ell the Readers, that in con&s;ide|ration hereof, they do not &s;o carele&s;ly &s;catter their <HI>hairs</HI> up and down, which may be the cau&s;e of much mi&s;chief; nor yet burn them, for (that) as-experience &s;howes, hinders the growth of them, but bury them in &s;ome whole&s;ome ground, adding unto them <HI>things</HI> to &s;trengthen the <HI>head,</HI> which will much conduce to your health.</P>
</DIV2>
<DIV2 N="18" TYPE="chapter">
<HEAD>CHAP. XVIII. <HI>Of the</HI> pairings <HI>of the</HI> Nails <HI>and the</HI> Teeth.</HEAD>
<P>THe <HI>Nails</HI> as well as the <HI>hairs</HI> have their original from the excrements of the <HI>fourth concoction,</HI> &s;eparated from the nouri&s;hment of the <HI>bones</HI> and the <HI>harder parts,</HI> and get thence their hardne&s;&s;e which we &s;ee, and grow in the outmo&s;t extremities: for, the body doth not very plen|tifully exhale &s;uch matter as proceeds not but from the whole compacted parts: therefore the <HI>Ancients</HI> u&s;ed the <HI>pairing</HI> of <HI>nails</HI> again&s;t &s;ome mo&s;t rebellious di&s;ea&s;es: be|cau&s;e it cannot be denied, but <HI>fixed di&s;ea&s;es</HI> lurk in the <HI>fixed parts</HI> of the body: and therefore mo&s;t <HI>Antiquity</HI> u&s;ed the&s;e: and we al&s;o pre&s;cribe them again&s;t <HI>Quartans, Lepro&s;ies, Gouts</HI> in the <HI>feet</HI> and <HI>hands,</HI> and the like di&s;ea&s;es; but we have &s;omething altered the manner of proceed|ing; for they tyed them about <HI>fi&s;hes,</HI> or other <HI>bea&s;ts,</HI> and &s;o let them go alive; which <HI>preparation</HI> &s;eems too rare, to have any <HI>transplantation</HI> done by it, but in a very long
<PB N="89" REF="52">
time, and many things agreeing thereto: and therefore we, not omitting them, adde &s;ome <HI>specifick</HI> by way of <HI>fermentation,</HI> which will attempt both &s;ooner, and more certainly. Of the <HI>Teeth</HI> you may (for the Art) &s;ay as of the <HI>Nails;</HI> but becau&s;e they do not alwayes grow in bigne&s;&s;e, they rather &s;eem meet to prevent, than cure: for, they are made of a mo&s;t fixed and &s;trong &s;ub&s;tance, as we may &s;ee by them who have been long buried, who&s;e Teeth are &s;ounder than any other Bones: there|fore they &s;end out but few <HI>spirits,</HI> and &s;carce <HI>multiplicable</HI> by <HI>Art;</HI> yet becau&s;e they la&s;t long &s;ound, and &s;end always out &s;ome <HI>portion</HI> of the <HI>spirit,</HI> they are fit for &s;uch curable effects as require no great plenty of <HI>&s;pirits:</HI> and &s;uch pre|caution e&s;pecially is required; but the place &s;heweth thee <HI>di&s;ea&s;es</HI> of the <HI>mouth:</HI> how therefore by means of the&s;e thou maye&s;t prevent di&s;ea&s;es of the Teeth, it &s;hall be &s;poken of in the Practice: The re&s;t we leave to thy con&s;i|deration.</P>
</DIV2>
<DIV2 N="19" TYPE="chapter">
<HEAD>CHAP. XIX. <HI>Of the</HI> Spittle <HI>and</HI> Excrements <HI>of the</HI> No&s;e.</HEAD>
<P>THere is a threefold <HI>&s;pittle:</HI> for, it either falls by <HI>di&s;til|lation</HI> from the <HI>head</HI> to the <HI>Pallat;</HI> or is brought up by coughing from the <HI>Lungs;</HI> or by nouceou&s;ne&s;&s;e from the <HI>&s;tomach,</HI> which is &s;pit out of the mouth: but that which is <HI>Domited up,</HI> de&s;erves not the name of <HI>&s;pittle.</HI> That which comes from the <HI>Lungs,</HI> hath almo&s;t alwayes the <HI>originall</HI> from the <HI>head,</HI> and by <HI>di&s;tillation</HI> &s;lides into that <HI>part,</HI> and there dige&s;ted a while, is &s;pit out. I am not ignorant, that from the <HI>Lungs</HI> &s;ometimes there proceeds <HI>bloud,</HI> and <HI>pu|rulent matter:</HI> but the&s;e are to be referred to <HI>bloud</HI> and <HI>matter.</HI> We in the mean time will &s;peak of <HI>&s;pittle,</HI> which is nothing el&s;e, <HI>but the crude&s;t part of the meat and drink, which nature cannot dige&s;t and concoct into good nouri&s;hment,</HI> &s;ent fir&s;t from the <HI>&s;tomach</HI> to the <HI>head</HI> by <HI>vapours,</HI> and then di&s;tilling again from the <HI>head</HI> to the <HI>inferior parts,</HI> then
<PB N="90" REF="53">
&s;ent out by the <HI>mouth,</HI> is called <HI>&s;pittle.</HI> Sometimes there comes a <HI>wateri&s;h</HI> and <HI>indige&s;ted matter</HI> (which is &s;ome|times <HI>&s;owr)</HI> immediatly from the <HI>&s;tomach</HI> to the <HI>mouth,</HI> which containeth &s;owr parts of a corrupted nutriment, being otherwayes in&s;pired, and hath the name of <HI>&s;pittle;</HI> The&s;e all, becau&s;e they have made &s;ome &s;tay in the bo|dy, do according to the former doctrine, carry &s;ome <HI>vi|tal &s;pirit</HI> with them: therefore we may u&s;e them in &s;ome <HI>lighter di&s;ea&s;es,</HI> according to the <HI>portion</HI> of <HI>&s;pirit</HI> which they hold.</P>
<P>Of the <HI>Excrements</HI> of the <HI>No&s;e,</HI> as much may be &s;aid: but this mu&s;t alwayes be remembred, That you u&s;e them to the <HI>Di&s;ea&s;es</HI> of the <HI>parts</HI> whence they proceeded onely: this I will tell thee, there is nothing comes from the bo|dy weaker, or of a le&s;&s;e <HI>&s;pirit,</HI> than tho&s;e which praecede, partly for the little &s;tay that they have made in the bo|dy; partly from the <HI>few places</HI> they have gone through; and partly from their <HI>indige&s;tion:</HI> yet I would have thee take heed of them, e&s;pecially if they be new voyded, and the Di&s;ea&s;e be in the&s;e parts whence they proceed, le&s;t thou &s;houlde&s;t repent thy carele&s;ne&s;&s;e, e&s;pecially take heed of the <HI>foam</HI> coming from the mouth of <HI>Epilepticks;</HI> and of the <HI>froth</HI> of a <HI>mad dog,</HI> or one bitten with one; for, here, by the violence of the Di&s;ea&s;e, the humors are thru&s;t out impregnate with the infected <HI>vital spirit:</HI> by which means thou maye&s;t overcome that &s;o rebellious a Di&s;ea&s;e: The re&s;t I leave to thy con&s;ideration.</P>
</DIV2>
<DIV2 N="20" TYPE="chapter">
<HEAD>CHAP. XX. <HI>Of</HI> Blood <HI>and</HI> Matter.</HEAD>
<P>OMitting tho&s;e many Di&s;putes concerning <HI>Blood,</HI> which makes not to our purpo&s;e: as of the <HI>original organ, Circulation,</HI> and the like. So far forth as concerns our <HI>Art,</HI> I do briefly &s;ay, That <HI>fir&s;t,</HI> the <HI>Scriptures</HI> &s;ay, and teach us, that <HI>blood</HI> is the <HI>principal Chariot</HI> of the <HI>&s;pi|rits,</HI> by placing the <HI>&s;oul in the blood:</HI> but, if the <HI>&s;pirit</HI> is the
<PB N="91" REF="53">
<HI>bond,</HI> by which the <HI>&s;oul</HI> is tyed to the <HI>body,</HI> then where the <HI>&s;pirit</HI> mo&s;t re&s;ideth, there &s;hall the <HI>&s;oul</HI> mo&s;t powerfully work. The <HI>blood</HI> then, which &s;o plentifully po&s;&s;e&s;&s;eth the <HI>&s;pirits,</HI> and communicates them to the <HI>body,</HI> is &s;urely the fitte&s;t <HI>In&s;trument</HI> to cure Di&s;ea&s;es, and do all the other things which the <HI>Art</HI> requireth and promi&s;eth: for, here the <HI>&s;pirit</HI> is free and not bound up, as el&s;ewhere. There|fore in the <HI>blood,</HI> the <HI>&s;pirit</HI> is &s;oone&s;t affected, becau&s;e there it is <HI>naked,</HI> as is afore&s;aid. Yet we mu&s;t not imme|diatly conclude, that it may be taken and u&s;ed pre&s;ently, without any <HI>fermentation</HI> or <HI>putrifaction:</HI> for, they are both u&s;efull here, as in the Practice &s;hall be &s;howen: onely take heed that thou <HI>corrupt</HI> not the <HI>blood</HI> with too much <HI>fermentation;</HI> for then the <HI>&s;pirit</HI> is driven away &s;o, that peradventure it will do nothing. But that thou maye&s;t know the fit time of <HI>fermentation,</HI> I'le teach thee a &s;ecret; Let the <HI>blood</HI> with the mo&s;t excellent parcell of the whole body, be joyned in a true proportion, by the be&s;t way po&s;&s;ible, and put them into a <HI>natural ve&s;&s;el,</HI> well &s;hut up, and &s;et under a hen to hatch, and in the product thou wilt finde a thing performing many miracles, <HI>coa|gulated</HI> in the <HI>&s;hape of a man:</HI> and the <HI>oyl</HI> or <HI>liquor</HI> &s;wim|ming about it, with the proper <HI>&s;weat</HI> mixed, doth change <HI>mans mindes</HI> with the touch of it. Many things more may be done by <HI>blood,</HI> which are better concealed, than &s;poken: But if thou perfectly under&s;tand the things afore&s;aid, and can&s;t diligently &s;earch <HI>Nature,</HI> thou may&s;t by thine own <HI>indu&s;try</HI> attain unto them. We will in the mean time give thee &s;ome cautions: After the <HI>blood</HI> is drawn, thou mu&s;t take heed how thou u&s;e&s;t it; for thereby may be done both good and hurt. There be &s;ome that put the <HI>blood</HI> into the ground, which I coun&s;ell may be done in a clean place, mixed with whole&s;ome <HI>herbs;</HI> for if it &s;hould be buried in a <HI>&s;tinking</HI> or <HI>infected place,</HI> it might hurt the body whence it was taken: There are others that give it to <HI>dogs</HI> and <HI>whelps</HI> to eat, which I like be&s;t of all: for, &s;o it may happen to <HI>tran&s;|plant</HI> the <HI>di&s;ea&s;e,</HI> and &s;o cure it wholly, or at lea&s;t help
<PB N="92" REF="54">
the Phy&s;ician; but it would do a great deal better, if it were given the <HI>dog</HI> either <HI>warm,</HI> or <HI>putrified</HI> in a clo&s;e ve&s;&s;ell with a temperate heat. But here I cannot but tax the villany of &s;ome, who with an execrable bold|ne&s;&s;e, dare give the <HI>blood,</HI> yea Monthly Flours, for a <HI>Philter,</HI> not con&s;idering the mi&s;chief i&s;&s;uing from thence: for <HI>blood,</HI> though never &s;o pure, is an enemy to the <HI>&s;to|mach,</HI> and before it will be dige&s;ted, is corrupted and turned into matter, and what effect will it then work? Be&s;ides, here lyes not the <HI>loving force</HI> which they &s;eek; but there mu&s;t be another manner of preparation, before thou come to that: for, it mu&s;t be loo&s;ed before, that the <HI>&s;pirit</HI> may work more freely and bu&s;ily to incline minds: becau&s;e of the <HI>will</HI> ruling, there is required a greater force, and the con&s;piring of many cau&s;es: which be|cau&s;e the multitude knowes not, it can never attain the truth, but calumniates the certainty of the&s;e things, cal|ling them either <HI>fal&s;e</HI> or <HI>devili&s;h.</HI> For although <HI>blood,</HI> of all things in the <HI>body,</HI> contain the loo&s;e&s;t <HI>&s;pirits,</HI> yet will it work more mightily, being dige&s;ted, as the former Con&s;iderations, and Experience it &s;elf teacheth: and therefore they are &s;urely to be puni&s;hed, that work &s;o infernally. But, I fore-&s;ee an <HI>Objection;</HI> for, if the power of <HI>love</HI> re&s;t in the <HI>blood,</HI> then how happens it that <HI>ravenous bea&s;ts,</HI> that do &s;o greedily drink <HI>blood,</HI> and &s;o well dige&s;t it, are not to be brought to be in <HI>love</HI> with tho&s;e things that they eat, being the rea&s;on of the Individualls, and the <HI>&s;pecies, &amp;c?</HI> I an&s;wer, fir&s;t, In par|ticular operations of the whole <HI>&s;pecies</HI> to the <HI>individuum,</HI> or of one <HI>individuum</HI> to another, there is not the &s;ame rea&s;on. Secondly, That they eat unprepared <HI>blood,</HI> which is not &s;o powerfull as to change <HI>nature:</HI> for, by it duely <HI>fermented,</HI> one <HI>individuum</HI> may be reconciled to another, though it be a <HI>Dog</HI> to a <HI>Hare.</HI> Thirdly, <HI>fle&s;h</HI> and <HI>blood</HI> filled with the Commotion of an <HI>angry &s;pi|rit,</HI> and retaining &s;till a portion of it, doth rather whet <HI>ravenous bea&s;ts</HI> into rage, and make them &s;eek the de&s;tru|ction of others the like. And hence thou maye&s;t learn,
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that it is impo&s;&s;ible by any means or preparations to cau&s;e <HI>Love,</HI> by <HI>blood</HI> violently &s;hed; but it is more likely to cau&s;e hatred. Therefore the <HI>Ancients</HI> never drank the <HI>blood</HI> of one anothers <HI>fore-head vein,</HI> before perfect reconciliation. Before I go any further, I will adde one <HI>Parergon:</HI> The <HI>&s;alt</HI> of <HI>blood,</HI> if it be di&s;&s;olved in the <HI>menstruum</HI> of the <HI>World</HI> and <HI>Philo&s;ophers,</HI> is the excellente&s;t remedy of all others; and by this means the <HI>&s;alts of Herbs,</HI> will &s;hew the <HI>species</HI> of the <HI>herbs</HI> whence they are taken, in a <HI>gla&s;&s;e:</HI> So the <HI>&s;alt of blood,</HI> will by the help of the Bea&s;ts heat, &s;hew the <HI>&s;hape</HI> of a <HI>man</HI> in a gla&s;&s;e: And this I believe was <HI>Paracel&s;us</HI> his <HI>Homuncio:</HI> But of Medicines taken from <HI>blood,</HI> I will give examples in my Practice; therefore here this &s;hall &s;uffice.</P>
<P>Of <HI>Matter,</HI> (which is nothing el&s;e but <HI>blood</HI> putrified without the <HI>veins,</HI> or Fle&s;h loo&s;ed with rottenne&s;&s;e) a man may philo&s;ophize as of <HI>blood;</HI> if he &s;peak of it as a means to cure <HI>Di&s;ea&s;es,</HI> &s;aving that it hath lo&s;t much of the <HI>&s;pirits,</HI> which are in the <HI>&s;ound blood,</HI> by corruption: yet by means of it, <HI>ulcers</HI> and <HI>old &s;ores</HI> may be cured by the Sympathetick water, or ointment, whether they be inward or outward. There are that an oint the in&s;ide of a <HI>Nut &s;hell</HI> with the Bal&s;om, then put the <HI>Pus</HI> or <HI>matter</HI> into it, and then hang it up in the dry Air, or <HI>Mundum Coelum,</HI> and by this Medicine cure all Ulcers. Yet this is to be noted, that <HI>Pus</HI> or <HI>matter</HI> may be two wayes con|&s;idered, according to which con&s;ideration it is &s;ound in the body: for, it either &s;imply ari&s;eth from <HI>blood,</HI> by means of <HI>putrifaction,</HI> corrupting without the <HI>veins;</HI> or, it ari&s;eth from &s;ome <HI>venemous quality</HI> in &s;ome <HI>foul di&s;ea&s;e,</HI> as in the <HI>French Pox;</HI> or, it is infected with &s;ome &s;imple <HI>di&s;ea&s;ed quality,</HI> as in <HI>Pthi&s;is.</HI> And from the touch of all the&s;e, experience &s;hewes, that much harm may come. But if thou wilt, by thy <HI>&s;ympathetical</HI> either <HI>water</HI> or <HI>oint|ment,</HI> cure any &s;uch Ulcers, the <HI>extraneous qualities</HI> &s;hew|eth, that there mu&s;t be &s;ome <HI>Alexipharmaca,</HI> or <HI>&s;pecifick</HI> to that <HI>Di&s;ea&s;e</HI> added: for, it is manife&s;t, that the <HI>qualities</HI> mu&s;t be taken away, before the Ulcers can be cured.</P>
<P><PB N="94" REF="55">
Of tho&s;e things that are <HI>ca&s;t up by vomit,</HI> it boots not to &s;peak much; for, we may think of them as of other <HI>Excrements,</HI> u&s;ing alwayes the &s;ame Cautions: but, if the vomit be by <HI>Nature,</HI> not by <HI>Phy&s;ick,</HI> it will be fitter for our purpo&s;e, as we may think of other things. But yet if they be procured by <HI>Phy&s;ick,</HI> they are not al|together unprofitable; but, the <HI>quality</HI> of the <HI>Vomitorie</HI> would be known; which if it be contrary to the Di&s;|ea&s;e, mu&s;t be corrected; and things <HI>&s;igned,</HI> added unto it, to correct it. And this much is enough for us, that make &s;o great ha&s;te to the Practice.</P>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="appendix">
<PB N="95" REF="55">
<HEAD>AN APPENDIX: CONTAINING Diver&s;e PRACTICES and OBSERVATIONS, Nece&s;&s;ary to be known in this ART.</HEAD>
<DIV2 TYPE="to the reader">
<HEAD>To the READER.</HEAD>
<P>_THat not any thing might be defi|cient in &s;o noble an <HI>Art</HI> as this, I have unfolded diver&s;e of the mo&s;t famous <HI>Magnetick-Medi|cines</HI> and <HI>Cures</HI> that are known this day in the World. I intended to have gone through every Di&s;|ea&s;e; but being called upon nece&s;&s;ary occa&s;ions to <HI>Ireland,</HI> I am forc'd to break off this Work, and onely to give the&s;e as a <HI>Mercuriall Statue,</HI> to direct thee into the right way of Practice; And &s;hall be willing, when occa&s;ion doth offer it &s;elf, to &s;erve thee according to my abilities in this Art hereafter.
<PB N="96" REF="56">
Accept therefore of my good-will and pains, and make not thy &s;elf by ingratitude, uncapable of other favours. Speak of this Book, as the great Philo&s;o|pher did of another's Work: <HI>Tho&s;e things I under|&s;tand, are good; and I believe, tho&s;e things I under|&s;tand not, are al&s;o &s;uch.</HI> If thou u&s;e it otherwayes, I care not for thy kindne&s;&s;e; for, I live not by thy e&s;teem or opinion; neither did thou ever put &s;uch a favour on me, as &s;hould oblige me to dance atten|dance to thy humor. If thou be <HI>candid,</HI> I am glad to &s;erve thee, and am confident, in the&s;e Books thou &s;halt finde things both rare and delectable: But if thy <HI>nature</HI> or <HI>principle</HI> make thee froward, <HI>Tecum ha|bita,</HI> injoy thy &s;elf, and provide &s;uch Kick-&s;hows as will fit thy Pallat: For <HI>Chri&s;tie</HI> hath &s;erved up this di&s;h only for his own fancy, and his friends recreation. Neither doth he fear the clouds (may be the natu|rall ornament) of thy countenance: Though a little more of <HI>black bile,</HI> or <HI>wind,</HI> than ordinary, haerbour under the <HI>&s;ini&s;ter part</HI> of thy <HI>Diaphragme:</HI> He thinks he ought to be allowed his folly, as well thou art permitted gravely, <HI>in&s;anire cum ratione.</HI> But enough of this. I proceed to my purpo&s;e.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="97" REF="56">
<HEAD>THE MAGNETICK CURE OF DISEASES, BY TRANSPLANTATION; Done by the true <HI>Mumia</HI> of PARACELS US.</HEAD>
<P>_ANY that is &s;ick of the <HI>Jandi&s;e, Hydrop&s;ie, Lepro&s;ie,</HI> or of any &s;uch kind of Di&s;ea&s;e, let him in the <HI>Month</HI> of <HI>May,</HI> open, be &s;ure the <HI>Median Vein</HI> in the <HI>right Arm,</HI> and receive into a <HI>gla&s;svial</HI> with a <HI>&s;troop,</HI> &s;o much <HI>blood</HI> as wil fill the &s;hels of two <HI>Hen Eggs</HI> emptied, and while&s;t it is yet <HI>hot,</HI> put it into the empty <HI>&s;hells</HI> of the <HI>Eggs,</HI> thus prepared: Take two or three new laid <HI>hens eggs,</HI> make a &s;mall hole in both the ends of each <HI>Egg,</HI> empty them both of <HI>white</HI> and <HI>yolk,</HI> then clo&s;e up one of the holes in the ends with the <HI>&s;triffin</HI> of the <HI>yolk</HI> or <HI>white,</HI> with <HI>glew,</HI> or &s;ome tenacious matter; then let it dry, and after make it fully up with <HI>chalk,</HI> mix'd with the <HI>white</HI> of an <HI>egg,</HI> and let it dry again. Into the
<PB N="98" REF="57">
&s;hells thus prepared, the <HI>blood warm</HI> as it floweth from the <HI>Arm</HI> being put, is to be &s;uffered to &s;tand a little: Then the hole which remains in each <HI>Egg</HI> is to be &s;hut up after the &s;ame manner, as before it was in the other end, and let it dry. Then two or three of the&s;e Eggs full of the <HI>&s;ick-mans blood,</HI> and thus &s;hut up, are to be put under a <HI>hen</HI> that bringeth forth <HI>young ones&punc;</HI> either with other <HI>Eggs</HI> that are to be hatch'd; or with Eggs full of other <HI>&s;ick-mens blood,</HI> prepared as before, which will have the &s;ame effect. The <HI>hen</HI> having &s;itten upon them fourteen or twenty dayes, according to the cu&s;tome; Take out from under the Hen, the <HI>Magnetick</HI> Eggs, lay them apart for a day; then open them, and thou &s;halt find the <HI>blood</HI> of the <HI>&s;ick-man</HI> by that <HI>dige&s;tion</HI> become <HI>mon&s;truous,</HI> and of a mo&s;t vile &s;mell: mix this with new bread, or other meat, and give it to a <HI>Sow,</HI> or a <HI>Dog</HI> to be eaten, which hath been kept up from meat two or three dayes. Then thou &s;halt perceive &s;en&s;ibly the Di&s;ea&s;e to leave the <HI>man,</HI> and infect the <HI>bea&s;t:</HI> Which <HI>beast,</HI> after it hath been kept &s;ecure &s;ome weeks, is to be killed, le&s;t if it get loo&s;e, it hurt other men. By this true <HI>Mumia</HI> of <HI>Paracel&s;us,</HI> may be cured <HI>Lepro&s;ies, Jaundi&s;e, Gouts, Hydrop&s;ies, Con&s;umptions, Cancers,</HI> and other Di&s;ea&s;es: and it will work other great effects; which for fear of the ill, I &s;hall be loath to di&s;cover in this Treati&s;e; <HI>&s;ed verbum &s;apienti &s;at e&s;t.</HI> Onely take notice, that <HI>putrifaction,</HI> or rather <HI>fermentation,</HI> is here, as it were, the <HI>Key</HI> in the <HI>hand</HI> of <HI>Nature,</HI> to open the <HI>Circumference,</HI> that is, the ports of their de&s;tinat <HI>Mumie</HI> to <HI>forms,</HI> which be|fore lay &s;hut up, and hid in the <HI>Center</HI> of <HI>quiet|ne&s;&s;e.</HI></P>
<DIV3 TYPE="section">
<HEAD>The Lamp of Life.</HEAD>
<P>TAke of <HI>man's blood</HI> warm as it floweth from the <HI>vain&punc;</HI> and the like quantity of the <HI>vegetable-dew</HI> of the <HI>Am|pbibious Jupiter,</HI> being <HI>purified,</HI> put it in a <HI>Pellican</HI> placed in the belly <HI>Balnei,</HI> &s;uffer it to ri&s;e till the third part of
<PB N="99" REF="57">
the <HI>Pellican</HI> fill the whole <HI>Pellican:</HI> for <HI>mans blood</HI> in the <HI>philo&s;ophical preparation</HI> thereof, is ever dilated in <HI>quantity,</HI> though not in <HI>weight.</HI> This <HI>Dige&s;tion</HI> is accompli&s;hed in, or about <HI>fourty dayes</HI> time; in which, that which is <HI>pre|cious</HI> goeth apart from that which is <HI>vile:</HI> for, you &s;hall &s;ee that which is <HI>white, phlegmatick</HI> and unprofitable, &s;wimming above; but a <HI>golden &s;ub&s;tance</HI> in the bottom. So &s;oon as it cometh to this pa&s;&s;e, <HI>rectifie</HI> it in <HI>Balneo;</HI> by this means the <HI>phlegm</HI> &s;hall withdraw it &s;elf, and the <HI>my|&s;terious &s;ub&s;tance</HI> &s;hall remain in the bottom. This being done, thou &s;halt by degrees rai&s;e it to its own exaltation, nine times, in <HI>retorts</HI> fit for the quantity of the matter, and &s;ealed <HI>Hermetically:</HI> Then make of it a <HI>Lamp,</HI> which cannot be extingui&s;hed. This mu&s;t be fired with the <HI>fire of Nature,</HI> and not the <HI>fire of Vulcan;</HI> which is the great <HI>my&s;terie</HI> in this matter.</P>
<P>This <HI>Lamp</HI> burneth &s;o long as <HI>he liveth</HI> of who&s;e <HI>blood</HI> it is made, and <HI>expireth</HI> with <HI>him.</HI> If it burn <HI>clearly</HI> and <HI>quietly,</HI> it &s;heweth <HI>his condition</HI> to be &s;uch; if <HI>sparkling, dim,</HI> and <HI>cloudie,</HI> it &s;heweth his <HI>griefs</HI> and <HI>langui&s;hings.</HI></P>
</DIV3>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> Pouder <HI>of</HI> Sympathy, <HI>for curing of</HI> Wounds.</HEAD>
<DIV4 TYPE="recipe">
<HEAD>The &s;imple Pouder.</HEAD>
<P>TAke what quantity you think fit of <HI>Alcaleadis Romani,</HI> and after <HI>fir&s;t di&s;&s;olution</HI> in clear Spring-water, then <HI>filtration</HI> through gray paper, with <HI>evaporation</HI> on a clear fire, and <HI>coagulation</HI> in a fit place: And all the&s;e opera|tions &s;o oft reiterated, till being purged from its dro&s;&s;e, its clear greenne&s;&s;e bear witne&s;&s;e of its purity: beat this into gro&s;&s;e pouder, and expo&s;e it to <HI>Sun beams,</HI> the Sun being in <HI>Leo,</HI> for the &s;pace of <HI>three hundred and &s;ixty hours;</HI> that is, as &s;ome believe, for the &s;pace of <HI>fifteen</HI> or <HI>eighteen days,</HI> till it be <HI>calcin'd</HI> into a <HI>fine white pouder,</HI> which is the &s;ure&s;t mark of its right preparation; and therefore is to be kept in the <HI>Sun,</HI> till it come to this <HI>&s;mal|ne&s;&s;e</HI> and <HI>colour;</HI> though it be longer than the time ap|pointed. The <HI>Sun</HI> enters <HI>Leo</HI> about the <HI>twenty fifth day of</HI>
<PB N="100" REF="58">
<HI>July,</HI> 'tis better to begin your operation two or three dayes after, that you may be &s;ure the Sun is in the right Signe. Expo&s;e it onely to the Sun in <HI>clear</HI> and <HI>dry dayes;</HI> le&s;t if the day be moi&s;t or mi&s;ty, it &s;poil the Medicine with humidity: Neverthele&s;&s;e, if after it is fully prepared, it by mi&s;chance become <HI>moi&s;t</HI> or <HI>liquid,</HI> you are with a gentle heat, to reduce it again to its own <HI>form.</HI> This <HI>Pou|der,</HI> being kept in a dry place, endureth many years in its full force and vertue.</P>
</DIV4>
<DIV4 TYPE="recipe">
<HEAD>The Compounded Pouder,</HEAD>
<P>IS made of the <HI>&s;imple Pouder,</HI> and <HI>Gum Tragacant,</HI> &s;ubtil|ly pulveriz'd, and mixt with it almo&s;t in the &s;ame <HI>quantity.</HI> Some Arti&s;ts mix al&s;o the pouder of <HI>Comfory</HI> dryed in the &s;hade: but of this, con&s;ult experience.</P>
</DIV4>
<DIV4 TYPE="virtue">
<HEAD>The virtue.</HEAD>
<P>THe <HI>&s;imple Pouder</HI> cureth <HI>all wounds</HI> what&s;omever, yea, of <HI>Gun-&s;hot</HI> it &s;elf: And tho&s;e <HI>wounds</HI> that have been e&s;teem'd deadly, have been cured by it, as <HI>wounds</HI> of the <HI>Guts, Bladder,</HI> &amp;c.</P>
<P>The <HI>Compound Pouder</HI> cureth <HI>wounds</HI> that have joyn'd with them the <HI>fracture</HI> or <HI>fi&s;&s;ure</HI> of a <HI>bone.</HI></P>
</DIV4>
<DIV4 TYPE="application">
<HEAD>The u&s;e and application.</HEAD>
<P>TAke a piece of <HI>Linen cloath,</HI> or any other <HI>cloath,</HI> and in nece&s;&s;ity, take any &s;tick, &s;tone, &amp;c. And dip in the <HI>bloud</HI> as it floweth out, if the <HI>wound</HI> be <HI>externall;</HI> But, where the <HI>wound</HI> is <HI>internall,</HI> put it into the <HI>wound,</HI> that it may touch each part thereof: then &s;prinkle the cloath, or other water be&s;meered with the blood of the <HI>wound,</HI> with the <HI>Sympathick Pouder,</HI> then lap up the &s;aid cloath thus dre&s;&s;ed, into another clean cloath, and keep it in a <HI>temperate place,</HI> as near or far from the <HI>Patient</HI> as you plea&s;e; but a <HI>moderate di&s;tance</HI> is be&s;t. Wa&s;h the <HI>wound</HI> immediatly with <HI>warm wine,</HI> or with the <HI>Patients</HI> own
<PB N="101" REF="58">
<HI>Urine;</HI> then apply clean cloaths to the <HI>wound</HI> each other day, or oftener, as the flowing of the <HI>matter</HI> requires; and keep all the cloaths that are fouled with the <HI>matter,</HI> lap|ped up together in a place likewayes of good <HI>tempera|ture.</HI></P>
<P>If the <HI>wound</HI> be become <HI>ulcerous</HI> before the <HI>Artist</HI> &s;ee it, he is to follow the &s;ame <HI>method</HI> with the <HI>Pus</HI> or <HI>matter</HI> that floweth out of the <HI>wound,</HI> that is appointed in a re|cent <HI>wound.</HI></P>
<P>If the <HI>wound</HI> be with a <HI>fractured bone;</HI> if any place thereof be bared of the <HI>perio&s;t,</HI> he mu&s;t remove it. After having be&s;prinkled a cloath dip'd in the <HI>blood</HI> with the <HI>Compound-pouder,</HI> and having lap'd it up, as afore&s;aid, he mu&s;t &s;et the <HI>bones,</HI> and u&s;e the <HI>apparell</HI> fit for <HI>fractures.</HI></P>
<P>If the <HI>wound</HI> be inflamed with a <HI>hot temperature,</HI> you mu&s;t put the cloaths that are infected with the <HI>blood</HI> or <HI>matter</HI> of the <HI>wound,</HI> into a cold place, as under the <HI>earth,</HI> or into a <HI>peuter-box</HI> &s;et in cold water, till the <HI>wound</HI> come to its own <HI>habit</HI> again: But, if the <HI>wound</HI> be of a <HI>cold temperature,</HI> you mu&s;t put it in an hot place, &amp;c.</P>
<P>If the <HI>wound</HI> be very <HI>&s;ordid,</HI> you mu&s;t mix greater quantity of the <HI>Sympathick pouder,</HI> than of the <HI>Gum:</HI> But if it <HI>&s;mart,</HI> you mu&s;t mix more of the <HI>Gum</HI> than of the <HI>Pouder.</HI></P>
<P>Some hold the <HI>pouder</HI> may be calcin'd by fire; but I have not &s;een it to do good.</P>
<P>Others, and with more rea&s;on, hold, it may with good &s;ucce&s;&s;e be calcin'd with the <HI>heat of a mans body,</HI> by carry|ing it in his pocket, &amp;c.</P>
<P>But I leave the&s;e to every mans experience, having &s;et down faithfully and fully this <HI>receipt,</HI> which u&s;ed to be &s;old for <HI>twenty pounds.</HI> I know &s;ome will envy to &s;ee their <HI>&s;ecret</HI> laid open: but I e&s;teem more of the Publick good, than any private intere&s;t.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<PB N="102" REF="59">
<HEAD>The WEAPON-SALVE; <HI>According to the true De&s;cription of the Noble Chymi&s;t,</HI> OSWALD CROLLIUS.</HEAD>
<P>TAke of <HI>the fat of a Wild-Bore:</HI> Of <HI>the fat of a Bear,</HI> of each four ounces: The older the <HI>bea&s;ts</HI> are, &s;o they be within <HI>&s;even years,</HI> the better the fat is. Let both of the&s;e <HI>fats</HI> boil in <HI>Claret</HI> for the &s;pace of half an hour on a gentle fire, then pour out the <HI>fats</HI> upon <HI>cold water;</HI> gather that with a &s;poon, which &s;wimmeth above, but what goeth to the bottome, is not at all to be u&s;ed. Afterwards, Take of <HI>Red-Worms,</HI> gathered after rain, (which are of great u&s;e in the affections of the <HI>Nerves)</HI> wa&s;h'd in wine or water <HI>lib. ij.</HI> let them be dryed in an earthen pot in a Bakers Oven, but beware they burn not; afterwards reduce them to powder. Then</P>
<P>Take the <HI>Brain</HI> of a <HI>Wild-bore,</HI> fir&s;t macerate a little in his own <HI>bladder</HI> and <HI>urine,</HI> and afterwards dryed:</P>
<P>Take of this pouder:</P>
<P>Of &s;weet-&s;melling <HI>Yellow-Sanders,</HI></P>
<P>Of <HI>Mumie</HI> of <HI>Aegypt,</HI></P>
<P>Of <HI>Blood-&s;tone,</HI> of each one Ounce. La&s;tly take</P>
<P>Of <HI>U&s;n<GAP DESC="illegible" REASON="faint" RESP="apex" EXTENT="1 letter">a,</HI> or the <HI>Mo&s;&s;e</HI> which grows on the <HI>&s;cull</HI> of a <HI>man</HI> that hath died a violent death (he that is hanged is be&s;t.) This <HI>Mo&s;&s;e</HI> mu&s;t be gathered in the waxing of the <HI>Moon,</HI> and when &s;he is in a good Hou&s;e, <HI>viz.</HI> if po&s;|&s;ible, in <HI>Venus,</HI> not in <HI>Saturn</HI> or <HI>Mars,</HI> of this one <HI>drachm.</HI></P>
<P>Of all the&s;e, being beat and mix'd with the <HI>fats,</HI> an <HI>ointment</HI> is to be made according to Art: which is to be kept in a clo&s;e Gla&s;&s;e or Box for your u&s;e.</P>
<P>If, through proce&s;&s;e of time, the <HI>ointment</HI> become <HI>dry,</HI> it is again to be <HI>relaxed</HI> with the fore&s;aid <HI>fat,</HI> or <HI>Virgin honey.</HI></P>
<P>The <HI>ointment</HI> mu&s;t be prepared while the <HI>Sun</HI> is in <HI>Li|bra,</HI> that is, in the <HI>Harve&s;t-time.</HI></P>
<DIV3 TYPE="virtues">
<PB N="103" REF="59">
<HEAD>The vertues of this Ointment.</HEAD>
<P>THis <HI>Ointment</HI> cures all <HI>wounds</HI> what&s;omever, whether by <HI>thru&s;t, &s;troak, gun-&s;hot,</HI> or what&s;omever way el&s;e they be got; If you can but get the <HI>weapon</HI> that gave the wound, though the wounded per&s;on be many miles di|&s;tant from the <HI>Arti&s;t.</HI> And becau&s;e this <HI>ointment</HI> is of a <HI>conglutinative, &s;uppurative,</HI> and <HI>incarnative faculty,</HI> It hin|dereth any hurtfull <HI>&s;ymptom</HI> to ari&s;e, if it be rightly ap|plyed.</P>
</DIV3>
<DIV3 TYPE="application">
<HEAD><HI>The</HI> U&s;e <HI>in diver&s;e</HI> Ob&s;ervations.</HEAD>
<P>FIr&s;t, anoint every day once, the <HI>weapon</HI> wherewith the <HI>Party</HI> is <HI>wounded,</HI> if nece&s;&s;ity requires it, and the greatne&s;&s;e of the <HI>wound:</HI> otherwayes, it will be enough to have anointed it each &s;econd or third day: keep it in a clean <HI>linen cloath,</HI> or allumed <HI>goats-leather,</HI> keep it in a warm place, but not over hot, neither ugly, le&s;t it hurt the Patient: Al&s;o have a care that no du&s;t fall on the <HI>weapon,</HI> nor that the <HI>wind</HI> blow thereon in a cold place, otherwayes the <HI>Patient</HI> will be much troubled.</P>
<P>Secondly, If the <HI>wound</HI> be made by a <HI>thru&s;t,</HI> anoint the <HI>weapon,</HI> beginning at the <HI>point,</HI> and proceeding to the <HI>handle,</HI> otherwayes the Patient will &s;uffer: But if the wound be by a <HI>cut,</HI> the <HI>weapon</HI> is to be <HI>anointed</HI> from the <HI>edge</HI> to the <HI>back.</HI></P>
<P N="3">3. Anoint the <HI>part</HI> of the <HI>weapon</HI> that entered the <HI>wound;</HI> If thou know not <HI>this,</HI> for more &s;ecurity, anoint it <HI>all.</HI></P>
<P N="4">4. It is not needfull to <HI>&s;ew up</HI> the <HI>wound,</HI> as <HI>Barbi|ton&s;ors</HI> do, It is enough every day to tye it up in <HI>clean li|nen,</HI> moi&s;tned in the <HI>Patients Urine,</HI> or in warm <HI>wine</HI> or <HI>water.</HI></P>
<P N="5">5. Let both <HI>Arti&s;t</HI> and <HI>Patient</HI> ab&s;tain from <HI>Venery,</HI> that day the <HI>weapon</HI> is anointed.</P>
<P N="6">6. The <HI>blood</HI> in the <HI>wound</HI> is to be &s;topped, before the <HI>weapon</HI> be anointed.</P>
<P N="7"><PB N="104" REF="60">
7. In a <HI>Compound-wound</HI> with <HI>fractures</HI> or <HI>fi&s;&s;ures</HI> of the <HI>bone,</HI> you mu&s;t adde to the ointment, either &s;ome of the pouder of <HI>Comfry,</HI> or <HI>O&s;teocoll,</HI> or of the <HI>roots</HI> of <HI>black Hellebor.</HI></P>
<P N="8">8. To know if the <HI>Patient</HI> will <HI>die</HI> or <HI>live:</HI> Upon clear Coals warm the <HI>weapon,</HI> &s;o, that thou may hold it in thy hand, then be&s;prinkle it with the <HI>&s;ubtill pou|der</HI> of <HI>&s;andals,</HI> and of a <HI>blood-&s;tone:</HI> If it &s;weat drops of <HI>blood,</HI> he will &s;urely <HI>die:</HI> if not, he will e&s;cape.</P>
<P N="9">9. If the <HI>Patient</HI> keep not a <HI>good diet</HI> in his Cure, <HI>spots</HI> of <HI>blood</HI> will appear on the <HI>weapon;</HI> if they appear not, he ob&s;erves your precepts.</P>
<P><HI>If you cannot get the</HI> Weapon <HI>wherewith the</HI> Wound <HI>was made:</HI></P>
<P N="1">1. Then, put a <HI>&s;allow &s;tick</HI> in the <HI>wound;</HI> which be|ing imbrued in the <HI>blood</HI> thereof, let it dry of it &s;elf, with|out the help of the Sun or Fire: Then &s;tick it in a Box of this <HI>ointment,</HI> and let it remain there untill the <HI>wound</HI> be fully cured.</P>
<P N="2">2. The <HI>stick</HI> once dip'd in the <HI>blood</HI> will &s;uffice: If the <HI>wound</HI> be big, it mu&s;t each day be <HI>dre&s;&s;ed</HI> with <HI>clean linen.</HI></P>
<P N="3">3. One <HI>&s;tick</HI> will &s;uffice but for one <HI>wound:</HI> Each <HI>new wound</HI> mu&s;t have a new &s;tick.</P>
<P N="4">4. If the <HI>wound</HI> will not bleed, &s;carifie it with the <HI>&s;tick</HI> till it bleed.</P>
<P N="5">5. In the <HI>Tooth-ach,</HI> &s;carifie the <HI>gum</HI> of the <HI>pained Tooth</HI> till it bleed; then let the blood dry on the <HI>fleme</HI> with which you &s;carifie, and after anoint it with your <HI>ointment,</HI> and it &s;hall cure the pain.</P>
<P N="6">6. If a <HI>hor&s;e</HI> be pricked in the quick, draw out the <HI>nails,</HI> anoint it, and the <HI>hor&s;es foot</HI> &s;hall be quickly cured, without coming to <HI>&s;uppuration.</HI> After the &s;ame manner may all other <HI>wights</HI> be cured, that con&s;i&s;t of fle&s;h and blood.</P>
</DIV3>
<DIV3 TYPE="section">
<PB N="105" REF="60">
<HEAD>Take Notice.</HEAD>
<P N="1">1. This <HI>ointment</HI> is of no <HI>efficacy,</HI> except it have the <HI>Mo&s;&s;e</HI> of his <HI>&s;cull</HI> mixed with it, that is <HI>violently</HI> put to death.</P>
<P N="2">2. Except the <HI>weapon</HI> be be&s;meared with the blood of the <HI>wound</HI> dryed on it, the operation is in vain.</P>
<P N="3">3. The <HI>Arti&s;t</HI> at his plea&s;ure, may put <HI>ea&s;e</HI> or <HI>pain</HI> up|on the <HI>Patient,</HI> by the <HI>weapon.</HI></P>
<P N="4">4. <HI>Fractures</HI> and <HI>fi&s;&s;ures</HI> are not well cured, except the pouder of <HI>Comfry</HI> or <HI>O&s;teocoll</HI> be mixt with the <HI>ointment.</HI></P>
<P N="5">5. The <HI>weapon</HI> is diver&s;ly to be anointed in <HI>thru&s;ts</HI> and <HI>cutts.</HI></P>
<P N="6">6. The intemperance of the <HI>Patient</HI> is di&s;covered by the <HI>Arti&s;t</HI> in the <HI>weapon.</HI></P>
</DIV3>
<DIV3 TYPE="recipe">
<HEAD><HI>The</HI> Magnetick Cure of the <HI>Yellow Jandi&s;e by</HI> Application.</HEAD>
<P>TAke of the <HI>Urine</HI> of the <HI>Patient,</HI> as much as thou wilt, mix it with the <HI>a&s;hes</HI> of an <HI>a&s;h-tree,</HI> bake it into dough, and make little Cakes thereof; Then make a little hole in each Cake, and put therein a little <HI>&s;affron,</HI> with a little of the <HI>Patients Urine;</HI> let it evaporate at the fire; and as the <HI>Urine</HI> con&s;umes, the di&s;ea&s;e &s;hall evani&s;h.</P>
</DIV3>
<DIV3 TYPE="recipe">
<HEAD><HI>A</HI> Magnetick tran&s;plantation <HI>of the</HI> Gout.</HEAD>
<P>TAke of the <HI>hairs,</HI> and the <HI>pairings</HI> of the <HI>nails</HI> on the <HI>feet</HI> and <HI>hands</HI> of the <HI>Patient;</HI> bore a hole in an <HI>oke|tree</HI> to the <HI>pith;</HI> put them therein, and clo&s;ing up the hole, cover it round about with <HI>Cow-dung,</HI> and within <HI>three months</HI> the Di&s;ea&s;e &s;hall evani&s;h.</P>
</DIV3>
<DIV3 TYPE="recipe">
<HEAD><HI>The</HI> Magnetick <HI>Cure of</HI> Ulcers.</HEAD>
<P>TAke either <HI>Ar&s;mart,</HI> or <HI>Comfrey,</HI> or <HI>Flix-weed,</HI> &amp;c, dip them in cold water, and apply them cold to the <HI>ulcer,</HI>
<PB N="106" REF="61">
till they become warm; then bury them in a clayi&s;h ground, as they rot, the <HI>ulcer</HI> cures.</P>
</DIV3>
<DIV3 TYPE="recipe">
<HEAD><HI>The</HI> Magneti&s;me <HI>of</HI> A&s;arabacca.</HEAD>
<P>IF a man pull the leaves of <HI>A&s;arabacca upward,</HI> it will cau&s;e the per&s;on to whom he gives it, to <HI>vomit:</HI> But if he pull them <HI>downward,</HI> it will onely cau&s;e him to <HI>purge</HI> by the <HI>&s;iege.</HI> This &s;ame <HI>Magneti&s;me</HI> is found in the tops of the <HI>Alder</HI> or <HI>Boor-tree&punc;</HI></P>
<P>This far have I &s;et down &s;ome <HI>Magnetick Cures,</HI> which may &s;erve to direct thee in the re&s;t, I have not touched: Now I &s;hall &s;et down &s;ome of the mo&s;t common <HI>Magne|ti&s;mes</HI> in <HI>Nature,</HI> which every man may put to tryall, and find out the truth thereof, if he will but allow a little co&s;t and labour.</P>
<DIV4 N="1" TYPE="subsection">
<HEAD><HI>The fir&s;t, of the</HI> Vine.</HEAD>
<P>IT's well known by the <HI>Vintners</HI> of <HI>France</HI> and other places&punc; That when the <HI>Vine</HI> beginneth to put forth her <HI>flowrs,</HI> all that time the <HI>wines</HI> in the <HI>hogs-heads</HI> are <HI>troubled:</HI> And as the <HI>flowrs</HI> are <HI>earlier</HI> or <HI>later,</HI> according to the di|ver&s;ity of the Climates, &s;o this <HI>troubling</HI> of the <HI>wine</HI> ob&s;erveth their <HI>&s;ea&s;ons:</HI> and, which is mo&s;t wonderfull of all, in Countreys where <HI>Vines</HI> grow not, the <HI>wine</HI> is not at all troubled. The &s;ame cometh to pa&s;&s;e in <HI>Ale,</HI> when the <HI>Barley</HI> flouri&s;heth.</P>
</DIV4>
<DIV4 N="2" TYPE="subsection">
<HEAD><HI>The &s;econd,</HI> Magnetick impre&s;&s;ions <HI>of the</HI> breeding|mother <HI>upon the</HI> Embrio.</HEAD>
<P>WOmen, having &s;trong <HI>affections,</HI> whether of <HI>de&s;ire</HI> or <HI>fear,</HI> give frequently impre&s;&s;ions to the <HI>Child</HI> in the <HI>womb;</HI> whereof I will tell you two <HI>Magnetick Hi&s;to|reis.</HI> A <HI>Belgick Woman</HI> being <HI>big-bellyed,</HI> had a de&s;ire to a <HI>Cherry</HI> which another was eating; and in time of her greate&s;t <HI>longing,</HI> &s;he touch'd her <HI>brow</HI> with her <HI>finger;</HI>
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the <HI>Child</HI> being come to age, retain'd the <HI>impre&s;&s;ion</HI> of the <HI>Cherry</HI> on his fore-head. This kept &s;uch a <HI>Magnetick har|mony</HI> with <HI>Cherries,</HI> that it was <HI>greeni&s;h, whiti&s;h, yellowi&s;h,</HI> and <HI>red,</HI> as the <HI>Cherries</HI> chang<GAP DESC="illegible" REASON="missing" RESP="apex" EXTENT="1 letter">d their <HI>&s;ea&s;on</HI> and <HI>colours:</HI> And, which is mo&s;t admirable and <HI>Magnetick,</HI> In <HI>Spain,</HI> where the <HI>Cherries</HI> &s;ooner ripen than in <HI>Flanders,</HI> it &s;ooner became <HI>red</HI> than at home, &s;till ob&s;erving a <HI>&s;ympathie</HI> with <HI>Cherries</HI> of the <HI>Countrey</HI> where he was.</P>
<P>The &s;econd is this; When in the la&s;t <HI>Northern Scots</HI> Expedition, in my Imployment I attended that <HI>vertuous</HI> and <HI>valiant</HI> Gentleman, <HI>Colonel William Mitchel;</HI> In a Village within three miles of <HI>Rothymay,</HI> I found one <HI>Hender&s;on,</HI> who&s;e <HI>mother</HI> being <HI>big</HI> of him, was affrigh|ted at the &s;udden <HI>&s;hining</HI> of the <HI>Moon</HI> into a dark <HI>room</HI> where &s;he was; and he thereby received an impre&s;&s;ion of a <HI>Moon</HI> on his <HI>thigh,</HI> which doth not onely <HI>change</HI> with the <HI>Moon</HI> its figure, but with the <HI>weather</HI> his <HI>colour.</HI> A day before <HI>wind</HI> it becometh <HI>reddi&s;h;</HI> before <HI>rain, pale;</HI> and in <HI>fair-weather,</HI> it keepeth its own colour. And this, the next adjacent Farmers ob&s;erve, as a certain Progno|&s;tication, how to di&s;po&s;e of their future Labours.</P>
</DIV4>
<DIV4 N="3" TYPE="subsection">
<HEAD><HI>The third,</HI> A Magicall Magneti&s;me, <HI>out of the famous</HI> Van Helmont.</HEAD>
<P>TAke the <HI>Heart</HI> of a <HI>Hor&s;e,</HI> which is by a <HI>Witch killed;</HI> Take it <HI>hot</HI> out of him, and &s;trike a <HI>nail</HI> thorough it; then broil it on the Coals, or on a <HI>Spit</HI> ro&s;t it: And the <HI>heart</HI> of the <HI>Witch</HI> &s;hall be &s;o tormented with <HI>heat</HI> and <HI>pain,</HI> that &s;he will come in all ha&s;te to the <HI>fire,</HI> and u&s;e all means to take away the <HI>heart.</HI></P>
</DIV4>
<DIV4 N="4" TYPE="subsection">
<HEAD><HI>The fourth, Of the</HI> Mu&s;icall Magneti&s;me <HI>of the</HI> Tarantula.</HEAD>
<P>THe <HI>Tarantula</HI> is a kind of <HI>Spider</HI> found in <HI>Apulia</HI> in <HI>Italy;</HI> They are of diver&s;e dyes, &s;potted and waved with diver&s;e Colours: The&s;e by their bites, cau&s;e the <HI>per|&s;on</HI>
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whom they wound, to affect tho&s;e Colours, which are mo&s;t &s;een in the wounding <HI>Tarantula:</HI> Yea, the <HI>Pati|ents</HI> are &s;o taken up with a <HI>cloth</HI> of that dye, that they have oft been &s;een to embrace it, to ki&s;&s;e, to flatter it, lay their <HI>face,</HI> their <HI>cheeks,</HI> and <HI>body</HI> to it, not omitting any mimick ge&s;ture that is u&s;ed by tho&s;e that are <HI>love|frantick.</HI> And, as one poi&s;oned by a <HI>Tarantula,</HI> cannot be cured but by <HI>Mu&s;ick;</HI> &s;o, each <HI>In&s;trument</HI> of that <HI>Art,</HI> and each Le&s;&s;on doth not plea&s;e them: but <HI>analogous</HI> to the <HI>nature</HI> of the <HI>Spider</HI> that bit them, the <HI>Mu&s;ick</HI> and <HI>tone</HI> mu&s;t be: And, which is very admirable, one Le&s;&s;on &s;carce ever cureth the bites of two of the&s;e <HI>Spi|ders;</HI> As was &s;een at <HI>Tarentum</HI> in a <HI>Spaniard,</HI> who not believing this, cau&s;ed him&s;elf to be bit by two <HI>Tarantu|la's;</HI> and having called the <HI>Mu&s;icians,</HI> could not at all be recovered: for, when that <HI>tone</HI> that agreed with the nature of the one was playd, he would move his head and arms, and endeavour to rai&s;e his body, till the poi&s;on of the <HI>other</HI> did check this motion, and cau&s;e him &s;uddenly fall down; And though all <HI>Mu&s;ick</HI> and means had been u&s;ed, he peri&s;hed mi&s;erably: for, the <HI>poi&s;ons</HI> of the two <HI>Taran|tula's,</HI> being (as them&s;elves) of <HI>contrary qualities,</HI> were onely to be cured by <HI>contrary tunes,</HI> which was not po&s;|&s;ible. They that are venomed by the bite of a <HI>Tarantula,</HI> at fir&s;t think it no more than the bite of an ordinary flye; but in proce&s;le of time, their infection produce diver&s;e di&s;ea&s;es; as lo&s;&s;e of <HI>appetite, burning feavers, pain</HI> of the <HI>joynts,</HI> and a colour like the <HI>Jandi&s;e</HI> over the whole body; and the next Summer after the bite, &s;ome of them that are poi&s;oned, become &s;tupid; others frantick; &s;ome al|wayes weep, &s;ome laugh; &s;ome &s;leep, &s;ome wake, &amp;c. and in a word, there is no ge&s;ture u&s;ed by fools or mad|men, but &s;ome or other of the di&s;ea&s;ed are infected with it. In the Cure (wherein the <HI>Magneti&s;me</HI> is mo&s;t &s;een) they thus proceed: They call <HI>Mu&s;icians,</HI> who tuning up their <HI>Instruments,</HI> play diver&s;e <HI>tunes;</HI> at which the <HI>Pa|tient</HI> &s;its as he were a <HI>&s;tatue,</HI> or immoveable: but, if once that <HI>tune</HI> be hit, which &s;ympathi&s;eth with the <HI>nature</HI> of
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his infection, he beginneth to move his head, feet and hands, and on a &s;udden falleth a-dancing, till with motion and &s;weat he fall down wearied: And thus they proceed at &s;undry times, till the poi&s;on be evaporated. If the Mu&s;ician play fal&s;e, or alter the <HI>Magnetick tune,</HI> the di&s;ea&s;ed by ge&s;tures, &s;hew both pains and di&s;like: And it hath been ob&s;erved, the <HI>Spider</HI> will dance to his <HI>Mag|netick tune.</HI></P>
</DIV4>
<DIV4 N="5" TYPE="subsection">
<HEAD><HI>The fifth, The</HI> Magneti&s;me <HI>of the</HI> Magnes <HI>it &s;elf.</HI></HEAD>
<P>THis Art is called <HI>Magnetick</HI> from the <HI>Magnes,</HI> (the Load &s;tone) &s;o called from the <HI>&s;heep-herd,</HI> that found it out fir&s;t in the Mount <HI>Ida,</HI> by &s;eeing his &s;heep-hook armed with iron, &s;tick fa&s;t to the <HI>Magnetick &s;tones.</HI> This is a <HI>Mineral &s;tone,</HI> indued by. Nature with <HI>determinate points of its vertues,</HI> whereby it both <HI>draws Iron</HI> to it; and di&s;po&s;eth the &s;ituation of the <HI>Iron,</HI> according to its own &s;ituation, that is, maketh the &s;ituation thereof <HI>Po|lar:</HI> Its two great <HI>Magneti&s;ms</HI> then, are, fir&s;t to <HI>draw Iron</HI> at a di&s;tance from it, to it &s;elf: And &s;econdly, to direct the &s;ituation of this <HI>Iron</HI> to be <HI>Polar:</HI> So, it operateth without an <HI>immediate Phy&s;ical contaction,</HI> by a certain hidden vertue therein; which cannot be found out, nor performed by <HI>Elementary qualities.</HI> And for this <HI>rea&s;on,</HI> we call tho&s;e <HI>Motions</HI> in <HI>Nature, Magnetick:</HI> which by a hidden con&s;ent, move <HI>locally</HI> one towards the other, or remove from the other. And after this manner of &s;peak|ing, all <HI>Sympathies</HI> and <HI>Antipathies</HI> are called <HI>Magnetick motions.</HI> This is wonderfull in the <HI>Load &s;tone,</HI> that it draw|eth hot <HI>Iron</HI> as well as cold, and doth not onely commu|nicate his vertue to <HI>Iron</HI> to draw other <HI>Iron;</HI> as you may &s;ee a <HI>Needle</HI> taken up by the <HI>Magnes,</HI> to take up an other at its point, and &s;o to proceed in others, till it repre&s;ent a Chain: But al&s;o hath a <HI>spiritual force,</HI> which never fail|eth; which is in every part thereof: for, it being broke, each part hath the &s;ame vertue with the whole; which penetrateth all things, not hurting any; for, nor any thing
<PB N="110" REF="63">
hindereth its operations, though placed betwixt it and its object; which worketh at di&s;tance, as is &s;aid, and that without a <HI>mean</HI> or <HI>meddle;</HI> for, it moveth all things di|&s;tant from it, though not troubling what is intermediate: Yea, it giveth that to another it hath not it &s;elf; for, it gi|veth vertue to the <HI>Needle</HI> in the <HI>Compa&s;s</HI> to move to the <HI>Pole,</HI> which it cannot do it &s;elf.</P>
<P>This is that <HI>Miracle</HI> of <HI>Nature,</HI> that hath defatigated the Brave&s;t <HI>Wits:</HI> This is that, that directs the talle&s;t <HI>Ships</HI> in their greate&s;t deviations or darkne&s;&s;e: This is that, that hath been di&s;covered in &s;o many Learned Vo|lums. And, to conclude, This is that, that vindicates our <HI>Noble Art</HI> from the blemi&s;hes of vanity or &s;uper&s;tition; and patronizeth this <HI>&s;ingular gift</HI> of the <HI>first Intellect,</HI> from the calumnies of the ignorant and malignant, who &s;hould not contemne, but be thankfull for the revelation of great and u&s;efull <HI>My&s;teries; Sed,</HI></P>
<Q>Suum cuique ordini vulgus e&s;t, &amp; &s;emper optima pauci&s;&s;i|mis placuerunt.</Q>
</DIV4>
</DIV3>
</DIV2>
<TRAILER>FINIS.</TRAILER>
<PB REF="63">
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
