CHAPTER I. Of the things necessary for a Physician, before he under-take the Practice of Magicall Physick.

THere are many things necessary for him, that thinks to understand the practice of this Art, and do any good by it. First, he must know diseases, for else how can he cure them. It is true, that ignorance of the diseases is not here dangerous as in common Physick, be­cause here we use external Medicins, always comforting the internal, and for the most part void of poison: but though [Page 43] it be not dangerous to the patient, yet it shall be a shame to the Physician, as shall hereafter appear. He that is now well seen in the knowledge of diseases, let him next seek the part first and principally affected; for, if this be unknown, he shall never do any thing to the purpose. He must likewayes have absolute knowledge of simples, and know as well the internal as external signature of things, whereby the simples are signed, as well to the parts of the body, as to the diseases: for, we use none but sig­ned things in this Art. But signature being double, to wit, internal and external, we will use those things that are externally signed, as being most known to us, except ex­perience (which is alwayes to be obeyed) be to the con­trary. He that knowes the nature of simples, cannot be ignorant of the times for the sowing and gathering of them; but this Science cannot be thought sufficient with­out Astrologie: our Physician therefore must be skill'd in the Planetary diseases and Plants, that so he appease these: yet so that to diseases, whether strong or remisse, he be sure to appose a plant of a superiour degree. In a word, he must understand the secret natures of both men and simples. I do not deny, but that this Art one day will be very ea­sie, but as yet it is in the Cradle, lyes lurking in the se­cret desks of some few men: And therefore, he that will attempt it, must from the foresaid Conclusions, draw some particulars. Yet here I would advise (by the way) all men, that in the Interim, they would minister things com­forting, proper for the disease, that so the Cure may the more soon, more safely, more plentifully be performed: yea if peradventure in some diseases, sometimes there are more violent things to be given (which we must ever avoid all we can) yet, this comfort we have from this Art, that by it, nature is strengthened and kept from be­ing overthrown by violent things; which, consider with thy self how much it concerns. Moreover I would per­swade, that untill easier Purgatives be found in this Art, thou wouldest be content to use these purges following, or the like, as the disease requires: for, those do not [Page 44] much trouble the vital spirit, and work without nauce­ousnesse, griping, or trouble. I have ever kept secret, but am now content to communicate them unto thee, that nothing may be wanting in this Art.

CHAP. II. Of Purges and Purging.

IN as much as the vital spirit being fortified, can by its own power free the body from hurtfull humors; It may be doubted, whether in Cures done by this Art, Purgation be to be promised: And true it is indeed, that the spirit can by its power, expell hurtfull things out of the body: But, if any would quickly, safely and pleasantly cure diseases by this Art, it is fit to begin with Purgation; for so, the oppressed spirit is relieved, and is made fitter, being helpt by our Medicine to do the other things, and when it is free, it is more easily changed and reduced to its former estate: for, there are some of the Philosophers, before they give a Dose of a great Elixer, first think fit, (that the Cure may be more easily wrought) to free the Body by Purgation. How much rather then in this Art now, whether it is best to do it, may be doubted. And first, it is to be considered, That there be very few simples, violently purging, that do not hurt the vital spirit by their great proportion of venenosity. Secondly, there is not yet any Medicine purging Magnetically found out, (except some certain ointments commonly known) which utter­ly wants all venemous qualities. And therefore, I would have them quite forborn, because they may be the cause of more mischief, than if they were given inwardly: But Magnets and Oyls may be commodiously used, if the disease be in the Stomach, Intestines, or Mesaricks: I will give this example of one that doth gently loose the Bel­ly; In other Writers thou mayest finde more, or mayest make them according to thine own intention. R. Aloes hepat lib. 1. Myrrhae unc. 1. pour upon it the Gall of Bull [Page 45] lib. ss. draw of the oyl in a retore, which thou mayest use either by it self, or in form of an Unguent, anointing the Stomach, and all about the Navell with it, and afterwards cover it with a spunge, wet with the oyl, or in the ointment, thou shalt see the desired effect, namely a benigne and harmlesse Purgation, which works without all nauceousnesse or griping. There are many things spoken of an Hearb in the West parts of Ireland, called by the Natives, Mackanbuy; which if any carry about him, it purgeth without griping; but that it doth not this by corroborating the spirits, it appears: for, if one carry it about him too long, it brings a dan­gerous flux. Some ascribe the like vertue to Tobacco, tyed to the Flank; So the milky juice of Tithimal, mixt with salt, and put it into the new Excrements of the belly, doth violently loosen, but not without pain; yet these things must be warily used; neither is it safe to apply any me­dicine that purgeth violently to the vital spirit nakedly, either by excrement, blood, or any other means; we will therefore prescribe some things to be taken inwardly, which are benigne, and agreeable to Nature, and which thou mayest use, untill by experience there be more healthsome Purges found out, examined according to the Precepts of this Art: And the first shall be the speci­fical. Purge of Paracelsus, which is good almost in every disease, whether the operation be after Crollius, or no, thou mayst in a disease use Mercurius vitae (if thou wouldst purge by vomit) precipitate by the powder of Tarter, and after precipitation, wash it very well. If af­terwards it be sprinkled with the oyl of common salt, and so left in digestion three or four dayes, and then washed one or two times, it purgeth gently and univer­sally, which is an high secret in the Dropsie. More­over, if Mercur. vitae be well ground with common salt decrepitate and again washed, and this work be thrice repeated, it leaves much of its violence. Also Mercur. specificus purgans of our own Invention, is of no small moment; for it drawes the humors sweetly out of the [Page 46] whole body, without violence, and opens obstructions. Angelus Sala his Crystallum Lunae, freeth the body be­nignely from all waterish humors, and wonderfully helpeth the Dropsie. Our Mercurius Coelestis, of all Minerals, most benignely purgeth the body, it is fit for every age, it opens obstructions, it frees the head from humors, it strengthens the stomach: neither are there any symptoms to be feared from it, as there are excee­dingly in all others Mercurials: The Precipitation hereof is after this manner; Take of common Mercury precipi­tate white sweetned with many washings, and dryed as much as thou wilt, oyl of vitriol q. S. to make a paste of it; put it into a glass, and set it in the Sun fourteen dayes; then take it out, and dry it again, doing as be­fore the third time, then wash it to a pleasant tartnesse, dry it, and keep it for thy use. The Dose is from Six Gr. to Ten, according to the age, disease, and habitude of the body: it purgeth onely by siege, neither is there any fear of salivation, or of fluxing, though necessity force thee to use it many times. The glass of Antimonie, pur­ging onely by stool, is a most noble remedy in all melan­choly diseases and affects of the head, neither is it far from a speciall purger; and therefore thou mayst easily use it in every disease that requires evacuation; It is made of the powder of Antimonie made by it self, by ir­roration of the oyl of vitriol, even almost as Mercurius Coelestis was. Prepare it after this manner; Take of the powder of Antimonie unc. 1. of oyl of vitriol as much, mix them well together in a glasse morter, and dry them by the fire, this do VII. times, each time drying them well; at last, the powder being now dry, have in a rea­dinesse the spirit of Wine thus made; Take Mastick unc. 1. very good spirit of Wine XI. digest them together four dayes, then decant the spirit of Wine, and Macerate the prepared powder of Antimonie in it three dayes, then put altogether into an earthen Pot, make it hot, and kindle the S. V. ever stirring it with a slice, till the flame cease; dry well the powder that remains, the Dose from four [Page 47] Grains, to six. But the desire to do good constrai­neth me to open unto thee the best Preparation of Stibium that ever was, it is an universall Medicine, cu­ring all diseases; and if any thing can stand in stead of potable Gold, this may, though it be of weaker force: I have written it in dark words, lest it should be known to the unworthy: it is made of Hungarian Stibium, by the multiplied fire of nature, calcined into most fine white powder, take heed of the fume, which will be much: but if by this calcination thou do not finde the weight increased, thou hast erred; therefore put it into fire again untill the weight be increased, then is the cal­cination done; Take of this powder unc. 1. mix them and digest them twenty dayes, or a moneth, decant the Liquor, the Dose is from drach. 2. to ounces S S. this is a great secret in all diseases. If thou hast a minde to make use of the powder remaining, calcine it as be­fore, the calcination is sooner done, and the powder will be increased both in power and weight; so hast thou a most perfect Minerall of health. I have said much if thou understand me, neither can I speak more plain; use thou it to the benefit of the poor, and be thankfull to me, who if thou understandest the sense rather than the syllable, I have shewed thee the way to great matters: but to others thou mayst use our Minerals Pancy-Ma­goger in all Obstructions, Dropsies, and like affections: It is made of Mercur. vitae, glass of Antimony prepared as be­fore, ▪ a scr. ij. Mercur. Coelestis scr. iiij. let them be well mingled, and then with spirit of common salt saturate with Gold, let there be made a paste; which dry, sprinkle again with the spirit of salt; do this thrice, at last infuse this powder in the S. V. digesting it three or four dayes, then heat it so, as the spirit may take fire, and stir it with a spatula till the flame cease: then dry the matter, and poure more S. V. and do as before three times, then dry the Powder and keep it: The Dose is from vj. gr. to X. as seems good to the Physician; In some Diseases it may be mixed with the Resina scammonii, so wil [Page 48] it neatly purge all the humors of the body, &c. Those things have we hither to taken out of the Family of Mi­nerals, than which there can be no better given out of the Vegetable family; Many things may be taken, which are every-where extant. These are those that follow, which I chiefly use: I can never enough commend the Resina Scammonii, whether it be taken by it self, or with Tar­tar vitriolate, or Crystalline in convenient Dose, or whe­ther you adde unto it Antimony purging downward; but then you must use lesse of the Crystal of Tartar: As for example, In an intermitting Tertian fever, the body be­ing indifferently disposed to purgation, give of the Re­sina Scamonii, Gr. 22. of glass of Antimony purging down­wards, Gr. ij. or iiij, of Crystal of Tartar. Gr. vi. and thou shalt surely cure all Feavers; but this Medicine must be given before the Fits insue that Nature & the Physick may work together, and if need be let it be repeated: besides, thou mayst vary the Dose according to thy judgment. This doth likewayes cure continual burning feavers, if it be given the first or second day, while the Patient is yet strong: Thou mayst if thou wilt afterwards, give some Diaphoretick, especially of those who procure sweat, not by prolatation, but confortation, and the abovesaid prepa­ration of Antimony.

Out of what hath been said, thou mayst learn to make Panchimagogon, if thou know how to vary the Dose of the Ingredients, according to the variety of humors, thou mayst likewayes use the extract of black Hellebor, made by white Wine, to all melancholy diseases with good successe, especially in the suppressing menstruous, and all diseases arising from thence; but thou mayst adde to these, Resina Scamonii, so shalt thou best hasten the ope­ration, and take away the nauceousnesse which often proceeds from the operation of Hellebor, that which is by Rulandus called, The golden spirit of Life, is good for ma­ny diseases, it is made with strong S. V. drawn from the Trochisci Alhandal, or the tincture, the Dose of the tin­ctured liquor, is Ounce SS. to Ounce 1. Thou mayst [Page 49] also in all diseases of the liver, and the meseraicks use with good successe, an extract of Rhubarb, it is made with wa­ter of Cichory, whereunto is added, the oyl rectified from its salt, together with the salt thereof all put in digestion till they be united, it is given in water distilled from the ex­tract, or in the water of Cichroy to the quantity of scrup. ij. or drach. i. Also our Spirit of health helpeth many dis­eases, especially in obstructions of the spleen, in the hypo­condriack passion, in all melancholick diseases, windinesse, aswell of the stomach as of the intestines, and in diseases of the mother, I have used it with successe; and is thus made: Take of the strongest S V. xi. unc. of the leaves of Senna elect. drach. iij. of black Helebor prepared ac­cording to Hartman, drach. vi. of oyl of Fennel, of Ani­seeds some few drops: let the Senna and the Hellebor be bruised and maserated in the S. V. putting often upon them the oyls for fourteen dayes space; Then take them out and presse them, and put as much of the new species as thou didst at first, doing all things as before after the last expression: keep the spirit for thy use: The dose is from unc. i. S. to unc. ij.

I have moreover often used Cariocostinum prepared chy­mically very happily, which do you consider of, for I have said enough at this time. For vomitings I do use them also, but common ones, as thou mayest, when ne­cessity forceth thee; yet I prefer before all others, that truly so called Aqua benedicta Ruland, described by Hart­man in his Chymia practica, and is made of Antimony and Vitrio lana, and twice or thrice so much salt niter into a Corpus metallorum, which being exquisitely sweetned, is given by infusion in unc. i. or more of white Wine as the disease requireth, The Vomitorium Conradi of Crollius is not to be despised. The Coagulum Assari descri­bed by Hartman, in diseases of the stomach and mesaraicks, where there is need of vomiting, is very good. The cold purger of Angelus Sala in continual burning feavers, is an excellent remedy. Merc. vitae both vomiting and purging in rebellious diseases, whiles the Patient is strong, gives [Page 50] no place to any medicine. Likewise the extract of white Helebor, given in a convenient dose, cureth all pains in the head, arising from the stomach or lower parts. Thy self mayest finde out more, these are enough for us that are in hast.

CHAP. III. Of PHLEBOTOMIE.

BEfore we go any further, something must be said of Phlebotomie, and whether it be here to be admitted or no; and if so, then when and in what cases it may be used; And first it is generally to be known, That every Medicine that may be used in other Physick, may be al­so used here. Briefly then let us enquire into Phleboto­mie in general, and first to them that contemplate the depth of Nature, and behold the uncuest frequent causes of things, it may seem strange how so many lettings of blood came into use amongst Physicians, especially if the opinion of them be true, both in reason and experience: for, if blood corrupted ceaseth to be blood and degenera­teth into unnatural humours, which are to be purged, not by letting blood, but by sweat and purgation, as the matter requireth. Or will they say, They do it to loose the bo­dy; surely it is scarce agreeable to reason, That blood should be the cause of a feaverish or praeternatural heat; unlesse peradventure the spirits that have their seat in the blood, be stirred up by fermentation, which is seldome done, nor lasteth it, except choler be joyned therewith; which being purged away, the motion and heat are pre­sently quieted and allayed: or may be caused sometimes when too much blood grieveth the body, and begetteth feavers. But to that perhaps they will answer, That such are not to be cured but by Phlebotomie; because a Physi­cian must follow Nature, and never stray from her Laws: but Nature hath shewed another, and most natural way, that doth not trouble the body like Phlebotomie, and [Page 51] that is nourishment; for while the body is nourished, the blood is consumed, if it be not repaired by aliment; there­fore take away aliment for the time, and nature will con­sume the blood without troubling the humours or the body; and therefore Hippocrates prescribes to such, a slender dyet. But if thou sayest the body cannot now be nourished, because of the malignant humours that in­fect the blood, thou sayest nothing; for, why doest thou not throw them out by purgation? Thou wilt peradven­ture say, there is no concoction; yet Hippocrates purgeth the turgid and swelling humours in feavers, which if I affirm with Paracelsus, there can be no feavers at all without the fermentation of humours, which is as it were the soul of concoction, do not I speak reason? for, what else but fermentation could brook such a heat, and stir such trou­bles in the body? Choler, if it be a humour, yet it can­not grow hot, but either by external heat, or fermentation: They prattle that speak, that putrifaction can stir up heat; who ever heard such trifles from so great men, let them tell me how putrifaction, which is a certain corruption, can cause heat, and let them tell me if this effect agree to all putrifaction: They dare not say so, for some would convince them; for it agreeth only with moist things, whom they putrifie, and, yet not by reason of putrifacti­on, neither is it the adequat cause; for fermentation causeth heat: for, look how much it putrifieth, so much heat decreaseth, as it is plainly seen in all moist things putri­fying; and the reason is, because, look how much cor­ruption prevaileth, so much fermentation evanisheth.

But let us hear these mens distinctions of putrifaction; It is, say they, the corruption of the proper and naturall heat in every moist thing, by a strange heat, by the Ancients or according to Galen, it is a change of the whole sub­stance of the body, putrifying to corruption by externall heat: The first supposeth that the proper heat of a thing can be dissipated, by an external heat: but first let them tell me how heat, as heat, can work upon heat, if it do first dissipate natural heat, before it consume radical moi­sture▪ [Page 52] for the property of heat is not to work upon heat, but upon moisture: it drieth up; drying hinders putri­faction. Again, if it first work upon that which is moist, proportionably with the moisture, it consumeth the heat; therefore there is so much heat left, as the moisture left requireth: Therefore it seems that external heat is not the cause of putrifaction. Look upon other things that putri­fie, Doth not heat by drying hinder putrifaction? Doth not external cold sometimes advance it? But surely it ought to cause it, if it consist in the corruption of heat, and that in moisture; for, what can destroy heat in a moist body, where there is nothing left but moisture, ex­cept cold? Moreover, it seems, That putrifaction, if it cannot proceed from the corruption of proper heat: for, if this were so, then the more the proper heat should de­crease, the more putrifaction would prevail, and then be perfected, when the heat were driven quite away: But who seeth not the contrary, that putrifaction ceaseth when heat is clean gone; do not those things that have the best portion of this heat, last longest without putri­faction? But that we may come to that heat that takes its original from putrifaction (as these men would have it) of which is all the controversie, let any may tell me, how external heat can stir up a greater and more intense heat? How do dunghils putrify (I speak after their man­ner) in the winter time, and have more heat than either the proper heat declining, or the Ambient can stir up; nay, they putrifie sooner in the winter, than in the sum­mer, if they be laid in great heaps. Whence is that great inflamation in feavers, not from the internal heat, sayes Galen, but from a strange adventitious heat? But whence it cometh, or what brings the heat into the putrid matter, neither he, nor any man else knoweth, or can tell: but from the definition it is clear, That putrifaction cannot be the cause of heat, because it destroyeth heat, and is in­troduced from an external heat; that which is putrid, is only the subject of the heat, not the cause: which heat is only possessed according to the intention and remission [Page 53] of the Introducer: neither lasteth it longer than the cause is present; and how these things can agree, let them look. As to Galen's definition, I wonder why he so unadvisedly and ridiculously, made the body putrify­ing, to be the subject of putrifaction; whether in bring­ing in of all putrifactions, is there a putrifying body ne­cessarily prae-required; and therefore that which is once sound, is for ever free from putrifaction: but ex­ternall heat is by him called, the cause of putrifaction; and therefore it shall be the cause of heat in that which putrifieth; but putrification it self cannot be called, the cause of heat; yet I would fain have some of them tell me, how moist things can putrifie without fermenta­tion going before? and where shall the putrifaction of humors at length stay it self but in corruption, and there­fore that which is truly putrified, is not the same which it was before putrifaction be finished, but is changed into another thing of inferiour order; because of the heat that is gone: Choler putrified, is not now Cho­ler, but another thing colder than it; and therefore can­not cause a Tertian feaver, which dependeth of Choler, as appears by the excrements: Besides, putrifaction is al­wayes accompanied with stinking: (by stink I do not understand that Odour which is unpleasant to us, but that which agrees not with things in their proper state) but who ever saw stinking choler voided in feavers, ex­cept it were mixt with some things that did truly putri­fie; whereas the Excrements of the belly, though they had an odious smell before, yet being putrified, they have a most pleasant odour, as experience sheweth. Therefore the putrifaction of humors is not the cause of Feavers, but Fermentation: which being the height of concocti­on, doth alwayes (other things requisite being present) unite to purgation in summer. I would ask those su­percilious Masters one thing, What concoction they ac­cept in a putrid humor? can Nature bring back a thing from corruption? can it ever be in a better state than now it is if it be putrified? It is Nature's duty to perfect [Page 54] the work begun: unlesse her Intention be led aside, or be hindered. The truth is, those men are too subtill to see the simplicity of Nature; but, how if all the strife be onely about the name? how if fermentation be by them called putrifaction? I will not stand upon this, so be they confess that concoction in feavers needs not to be expected; and that by a timely purgation they provide for the life of the Patient; which is often lost by needlesse letting blood.

But of Feavers we shall speak more in our Practice; now therefore let us return to Phlebotomie, from which we degressed, Against which some do further urge, that considering the whole latitude of Nature, they finde no medicine that draws blood: But if Blood-letting had been necessary, provident Nature would have provided some medicine to that purpose, who rather labours to keep that Cataract of life within the body; Moreover they ask, how any dare be so bold as to draw blood from a Cacochymick body, seeing themselves (and that truly) say, that blood is the bridle of the humors. They will say, that Nature being disburdened, will the readier arise up against the humors: but foolishly; for, if one should take away a Souldiers weapons, and then bid him set upon the Ene­mies, promising himself by this means the victory, would you not think him mad? How much lesse is he who robbing Nature of her Arms, bids her make head against the Enemy; yea, but many have mended by letting blood; I deny it not, but neither was then blood-letting the cause of the recovery: but natural heat, or the vital heat stirred up by motion, set upon, and conquer'd the diseases; which heat by another motion, had been better stirred up, especially by Purgation at the begin­ning, whilest there was strength; by which means there is not onely endured a motion exciting the spirits, but al­so the cause of the disease being partly taken away, the Patient is much relieved. Thus you see the boldnesse and madnesse of them that are so forward upon every occasion, time and age, to let them blood; whereupon [Page 55] how many dangers follow, I appeal to experience. This is the true cause why Feavers are so seldome cured. I would such Physicians would one day repent, and take Nature for their guide.

But is Phlebotomie wholly to be condemned? Is it in some cases lawfull for a Physician that followes Nature, seeing that she in some cases, as by bleeding at the Nose, avoiding evil blood that is troublesome. So it is at some­times, and upon some occasion needfull: but these con­ditions must be observed, which are by experience fetch­ed out of the Cabinet of Nature.

First, that it be never done but in a sanguine body, not too much filled with preter-naturall humors.

2. That it be done whilest the strength is constant; under which conditions are comprehended the age, sex, and times of the disease, and of the year, which when they weaken, forbid it.

3. Phlebotomie, is never to be done successively (viz.) two dayes together; let Avicen say what he will: for, a double commotion is too great, and doth too violently, especially in feavers, trouble Nature.

4. In particular Irruptions, either in their making, or already made you may do it more freely.

5. If diversion of the disease require it.

6. If Feavers, when Nature shewes the way by blee­ding at the Nose, or other passages: Provided, that she do not evacuate enough of her own accord.

7. If the natural flux of women be stopped, it is per­mitted, untill nature can by fit medicines, be brought to her wonted course, for the avoiding of diseases: but there must be great care taken to open the passages; for, nature knowes how better to govern her self than we do. And in these cases, and with these conditions, it is permitted: But except in a Case where a particular Irruption ur­geth, as sometimes in a Plurisie, and in a Squinancy, I would alwayes prefer Fasting before Phlebotomie: yet before this if the Indication command, I would free the body from the humors: for so Nature would naturally [Page 56] be eased, I would have the Physicians, the ministers of Nature, to follow Nature every-where, plain and simple, and leave their strife and contentions; What have we, (that should follow simple Nature) to do with Sects? that one should swear himself a slave to Galen, another to Avicen, another to Paracelsus; these were great men, but when these gave themselves to contentious disputes to defend their own opinions, they much erred many times from the truth. This much is sufficient to be said of Phlebotomie in feavers, we shall speak more large in our Practice, where also we shall speak of Refrigeration, or cooling of hot bodies.

CHAP. IV. Of CAUTERIES.

CAuteries are used by many that either know not, nor understand not why they use them: And this man­ner of evacuation, of all these now in use among Phy­sicians, is the least materiall, especially when it is used by way of derivation: for, they weaken the member, they open a way to the vitall spirits to go out: they al­ter the whole body, by wasting the natural heat, so that almost all that use them, either are of short life, or else growing fat, and disable for the duties of life, fall sooner than they should, into old age; for, whereas nature thought good at first to make so many Evacuations to the body of man, these by making more, stir her up too much: Hath not GOD given Medicine to purge the [...]ocent humors by naturall emunctories, and to make others for our selves? is this to follow Nature, or to go quite con­trary to her? Thou wilt say, they do it to evacuate hu­mors, which else would cause a Disease; and have we not other means in imitation of Nature to do that? But, if they be once evacuated, they will come again. They will indeed, if thou know not how to fortifie nature with nature; they are fools, that intending to cure a Dis­ease, [Page 57] are inforced to make one: for my part, I never knew any by this means soundly cured, I have seen ma­ny weakened. But are Fontenels (as they call them) to be utterly rejected? Surely, if the humors be in part of a member, notextreamly weakened, I should admit them, likewayes to intercept a humor coming to a weak part, untill the part be fortified also. In diversion thou mayest use them for a time, but warily: and if thou wouldest altogether forbear them, it were the better: But, if thou have a minde to follow these triviall wayes, yet do it not in a weak body, nor in a Child (ex­cept for a very short time) nor in a body exreamly Cacochymicall: the reasons of these observations are manifest from things aforesaid. At the least if yet thou wilt use them, then handle the purulent matter accor­ding to this Art, and apply to the wound these things that are specifically proper to the Disease, and doubtlesse thou shalt do wonders. The same is to be understood of blood that is drawn by Phlebotomie, by means whereof thou mayest perform great matters, as shall be said in the Chapter of Bloud.

CHAP. V. Of Comfortative Medicines.

IT is a goodly thing to proceed to a work with all the consent of Nature, which that we may do in this our medicine; We have briefly spoken of the famous evacua­tions: Now we must treat of Comfortatives to be taken Inwardly: which, because they conduce most to our purpose, it being not possible but the disease should be cured, if the vitall spirit be duly fortified as well within, as without. We will for the common good, lay open some most secret and universall things. And first I can­not but admire the true Bezoar, which without any preparation, yeelds a singular cordial, comforting the Heart and principall Members; yet experience shewes that it is much better when it is reduced to a Magisterium. [Page 58] The Dose is from gr. iiij. to scr. Ss. The same judg­ment is to be given of the natural white Balsome of Peru: of which Monardus hath discoursed at large, whom thou mayest safely follow. The not vulgar preparation of Coral and Pearls, we will give hereafter; for the present take some Compounds, and the first shall be a Diathe­nate, called commonly by the Inventers name, Gascones powder; which secret he sold to the Bishop of Worcester for 300 lib. I give it thee freely: Take the black toes of Sea-Crabbs boyled, beat them to powder, which must be done, Venus joyn'd with Luna, being in Cancer: of this powder take, for example, unc. j. Magestery of Coral and Pearls a▪a unc. ij. of the true Bezoar, unc. j. make rolls of the gelly of Viper skins, or, if thou wilt, of the flesh of the whole Viper, which is good; and being dryed, let them be made up again, and dryed with the same gelly, and the oftner they be repeated, the better it will be. The use of it is, to beat it into powder, and give of it from scrup. j. to s. ij. in almost any disease, repeating it often against poyson. But if thou hadst learned to calcine the Crabbs claws, Corral, Pearl and Beozar, with the fire of Nature, it would be an admirable Alexiterion indeed, and more precious than all Gold preparations.

The second Compound shall be our most precious Diarhodon: Take of pale Rose-leaves as much as thou wilt, bruise them well in a Morter till they be an Masse; to every ounce whereof put of the extract of Cinamon, made with Rose-water, of the Extract of Cloves and Mace, made by the same Waters a▪a unc. 1. of the extract of Musk and Amber made together, see that the Amber be three times as much as the Musk scrup. ij. this extract is made by means of a very strong spirit of Wine, drawn off in a gentle bath to the consistance of the oyl of Salt; of Corral and Pearl a▪a scrup. iiij. Aquae magnanimitatis drach. SS. the burning spirit of Roses drach. SS. let them all be well mingled, and inclosed in a vessell of glasse, well stopt, all the rest of the summer: about the end of September, put them in a Balneo for a Month, then separate [Page 59] the foeces as thou knowest, and thou hast a kingly Medi­cine: The Dose is from scrup. SS. to scrup. j. It doth mi­raculously comfort and strengthen all the Bowels, defends the health, strengthens the seminall powers, and brings to a fruitfull disposition. But let us proceed to other things from the floures of Caltha hortensis (Marigolds) and the duskish red Clove-gilliflowers, there is made a specificall Cordiall extract, especially if you adde the third part of the extract of Saffron: let them be all drawn by the spirit of Wine according to Art.

Paracelsus hath a great Confortative, good against most Diseases, it is found described by Crollius, with a long re­lation of the virtue of it. The preparation of Queen Elizabeths rectified Amber is this: Take the best Amber­greese drach. viij. chosen Musk that is not sophisticated, drach. j. of white Sugar drach. S S. pulverize them according to Art, imbibe them with the burning spirit of Roses, and beat them well together till they be brought into a reasonable soft paste, put them into a vessell well shut, set to digest in the Sun till it be dry, then imbibe it as before, and again dry it; the oftner this processe be repeated, the better and stronger will the Medicine be: The Dose is the quantity of a great Pease, in distilled wa­ter of Satyrion impregnate with its own salt. It comfor­teth all the Inward parts, it moystneth the body, by in­creasing the radical moisture, and encreaseth the power of generation, and cureth them that are barren of either Sex. The spirit of Soot is of great force, as no man will deny that hath once used it prepared: The manner of working it is extant in Hartman, where he speaks of Confortatives in his Chymica practica, about the begin­ning. Though the power of these things be not so great, as that they deserve the title of an universall medicine, yet experience shewes, that the powerof them is great, and that they are alwayes used with good successe.

But we, that we may inrich this new Art, with the addition of an invaluable treasure, will teach the true calcination or dissolution of Herbs, Stones, Minerals, [Page 60] and Mettals; whereby every thing may, according to his nature, become an universal medicine, and being ex­alted, work according to his subject; so that no man shall deny them equal to the true Aurum potabile; which, as shall appear, sprung from the said root. Here the Reader must know, our words are not to be interpreted other­wayes than out of the book of genuine Philosophers, and we are not of the number of common men, how great soever, nor like Quercetan, though otherwise a great Scholer, who, speaking of Therica in Pharmacopaea dog­matica restituta, calleth the spirit of Wine the fire of Nature; and the salt of the Earth, the salt and sulphur of Nature; as if Nature did use the spirit of Wine to the generation of all things, & play the Chymick in the salt of the earth. I do not deny but the whole earth, and principally the salt is the receiver of the sulphur and mercury of Nature, yet hath it no more than is sufficient for it self, and as soon as it hath it, immediately giveth it to others: We have no­thing to do with the salt of the earth, the spirit of wine, or any other salts or spirits whatsoever vulgarly known; it is far another matter, which the blind, who are hin­dered by multitude of operations, cannot see: but how the Calcination worketh miracles, harken, I will tell thee; When I laboured about the calcination of Corrals in naked fire, in a strong one, continuing four dayes and nights, I could by no means get it to be red, I gave it to the Glass-makers to keep it some dayes in their fire, but when I had tried that four dayes more, I found it only a little yellowish on the outside, having in taste a little saltish sweetnesse; while I was troubled at this, comes to me a most learned and noble Gentleman: when I com­plained to him of my Corral, he told me that in eight hours space he had calcined Corral into a redish colour, with putting the spirit of Wine to it, it yeelded a yellow tincture; whereas mine would yeeld no tincture at all: which when I heard, I told him the secret was better than Aurum potabile, as being so quickly dispatched; whereas the other required so long time: from thence [Page 61] forwards we gave our selves to natural Calcination, trying the several families of things, and learned to multiply the fire by Art; whereas before we had only known (and that not long) the calcination of natural Gold: so by trying all things, experience taught us one thing after an­other: therefore work wonders if you know Nature, I mean naked, as I have often to my great content seen her; yet I dare not be so Irreligious towards her, as to expose her to the view of the ignorant and unworthy, an of­fence never to be expiated: but to the Judicious and lovers of Truth I will shew a spectacle, that shall not like Dia­na change Men into Harts, but into Angels. Two things I must only suppose as fore-known, namely the Philo­sophers fire of Nature, and water of life, which yet to the punctual followers of Nature, will shew themselves out of the context. Then to understand the natural abreviated Calcination, two things, or instruments, are necessary for thee, if thou wilt gain time; the first is a great pair of bellows: if thou knowest the fire, thou canst not (except thou be very dull) be ignorant of the bellows, by which thou mayest extreamly increase the fire: The second is a Collateral vessel made of the Osbestos: if you know not this, you may in many things work without it: but in the second preparation of salts of Herbs, by which the like­nesse of them appears in a glasse, thou canst not be with­out it; as also in the whole preparation of Plants, and in the calcination of Gold thou must use it, if ever thou de­sire to see a good end. Now we come to the practice, beginning with Plants; and because they are all prepa­red after one manner, we will be content with one ex­ample. Thus thou shalt then make a truly noble Con­fortative of Roses: Take Roses gathered in their blosso­ming time, bruised, or not bruised, it makes no matter; put them into a Collateral vessel that is hermetically shut with a knot, first have them three moneths in a digesting fire, with bellows thou mayest shorten the time, but take heed that thou spoil not the callitore vessel with too much fire; after the third moneth bury it in the belly of [Page 62] a great Horse for six moneths space; afterwards put it again into the fire till the grosse and impure be sepa­rated from the pure; then hast thou a royal Cordial in­deed, whose vertue yet thou mayest, if thou pleasest, thus augment: Take a great quantity of Roses dry at our fire, at length increase the fire with thy bellows, until they be burned to most white ashes; then with simple water ex­tract the salt, vapour the water away, and put the salt in­to a Collitore vessel, whose mouth must be well stopped with a knot, there let it be three moneths; then, as thou didst the Roses themselves, bury it in a dunghill for six moneths; then take it out, put it again in the fire, till the species begin to appear in the glasse, then take it from the fire, and mix a sufficient quantity of this with the true clismes of Roses, so shalt thou have a more mighty Cor­dial than before, exceeding good in all hot diseases and restoring the radical moisture. And by this means thou mayest make the true Clissus of all Herbs, according to the true doctrine of the Ancients and Paracelsus: each shall work according to the intention of the Herb, from whence it is taken: though the vertue be from the fire of Nature, and freedom from their foeces, wonderfully mul­tiplied and inabled: nor are they clensed from their ori­ginal impurity by any water, but by fire. But come we now to Stones and middle-minerals, and because they are all done after one manner, let us take Coral for an ex­ample.

Take therefore as much Coral as thou pleasest, sprinkle it upon a calcinatory vessel, to the thicknesse of a straw; put it to our fire, stir it up with thy bellows as thou canst, and so multiply the fire till thou see the colour changed: but see the surface equal, the Calcination will be soon done, that thou wilt wonder, and therefore I would advise thee to do it three or four times, untill it let go its tincture into the Wine, which when it hath given, if it can give no more, repeat the Calcination before, and with a new spirit draw out the tincture, or with the same, till it be extream­ly red, then mix all the spirit of Wine wherewith thou [Page 63] hast drawn out the tincture together, and draw it off to the consistance of Oyl. So must thou draw the tincture of all Stones, middle-Minerals and Salts, infinititly increa­sed in strength; so that Pearls thus calcined, will truly cure Hecticks. Now let us proceed to Mettals, and for an example let us propound, with envie that much talk't of it, Aurum potabile, and to them that do understand, clearly, though briefly: Put your foliated Gold into the calatory vessel, the mouth well shut with our knot, put it to the fire till it be calcined into ashes, and then sublimed into whitenesse, leaving the black terra damnata in the bottom; then let that which is sublimed be with the same degree of fire united to the caput mortuum, that it may be revived by it, that so they may be all brought into an Unguent, which is called the Oyl of Gold: the Dose is gr. ij. or iij. Out of this Oyl or Mercury of Gold, thou mayest extract a high redness by the spirit of Wine, which contains the perfect cure of all diseases curable: the true Aurum potabile of the Philosophers, if thou attempt by any other means, thou wilt never bring thy purpose to passe; and when thou shalt see by this means, that thou canst make any other mettal potable, thou wilt laugh at the vain devices of others, and confesse that I have told the truth: I have spoken (I assure thee) more plainly than ever any man did, and if thou understand not what hath been said, thou art utterly ignorant of Nature; and there­fore study her better: and if thy intent be pure, to see in these things the wonderful, strange, and praise-worthy works of thy Creator, God blesse and prosper thee: other­wise, I beseech Him keep thee far from the understanding of my words. Concerning Laudanum there is no great need to say any thing; many forms of it are every where extant: in Hartman there is an expresse description of Laudanum opiate. A learned Physician can vary the pro­portion of things according to his own intent, and the nature of the disease: so all things be magnetically done: But he that knows how to calcine the things to be calci­ned by the fire of nature, may doubtless do strange things. [Page 64] Wherefore hasting to other things, we leave this to the judgment of the Physician, meaning one day to speak more hereof, if God shall so please.

CHAP. VI. Of those Medicines that are to be chosen in this Art.

HAving sufficiently spoken of helps taken from else­where, we now come to the Art it self; and in this Chapter we shall enquire what medicines are chiefly to be chosen in this our Art, that we may know the matter of our Physick. We said in the first Chapter of this Book that these things were principally to be taken, that bear the signa­ture of the disease, and of the part principally affected: but because we shall be here often to seek; therefore, for their sakes that are unpractized, we have added Notes out of Crollius his Book of signatures. But what is to be done in the mean time, surely if thou knowest the specificals, though the signature do not appear, yet thou needest not doubt of them: for they have either such an external sig­nature as we do not perceive, lying hid perchance in their motion, number, or somewhere: or else an internal, un­known to thee; because thou art ignorant of the Anatomy of them: If thou therfore knowest among the Plants any specificals contrary to any disease, apply them diligently according to this Art, to the diseases in which they are proper, in manner as shall be said. These that help by any known quality, are not so much worth as to be taken into this Art; for the matter of our medicine, unlesse it be when they have a sagacity (mark well what I said, for these things ought to be precious to thee) for then if any external quality hurt the body or the spirit most violently, thou must use these sagacious plants, endued with a con­trary quality which have more spirit.

These Herbs or Plants I call sagacious, which know how to chase their enemies, and imbrace their friends. And those Plants (said I) have a signature against diseases, [Page 65] which have some property contrary to them, so the Salix or Willow is signed to a dry bectick: for it hath the power to grow apace, and though torn or cut from the Trunk, if it be but pricked into the Earth it dieth not, but growes presently into a Tree, and getteth roots of its own. So an Oak dieth not in a long time, and therefore use that when and where diurnity or length of time is required; and so of the rest. But of these more at large in our Notes of Crollius, whereunto we will adjoyn a small Treatise of sagacious Herbs, that the Work may be perfected. At the beginning it was told thee, That such an Herb or Plant is to be chosen, as hath in it the signature both of the member and the disease; but because it is an hard thing to finde a Plant with both the signatures, thou may­est take two of divers species, so thou shalt do as much as if thou hadst taken one with the signature of both, if thou beest cunning to the application: This one thing I would especially commend unto thee, as the greatest se­cret in this whole Art, (viz.) That medicines from mens bodies, if they be rightly used, can do the greatest matters in this Art; and therefore with great diligence, enquire what parts or excrements of the body conduce to what disease, the Catalogue whereof the Treatise of sagacious Herbs, towards the end of it, shall give thee; yet know, that to use these simply will not much advantage thee, for they must have a due composition, if thou wilt do any good with them. Take example by the Weapon-salve; These Compositions I will set down afterward, by means whereof there are wonders performed in Chyrurgery, if thou knowest the Composition thereof, and canst mix together such, or the like Ingredients, fitting other effects, thou wilt be glad to see the operation thereof.

CHAP. VII. Of the time as well of the gathering, as of the application of these medicines.

I Will not enter in general any disputation against them, who in dispute of experiences, deny all Astrological ele­ctions, it is enough at present to suppose them profitable; for that which is confirmed by authority of so many learned men, needeth not our Arguments: for indeed Herbs do not at all times possesse the same qualities or vertues; for sometimes more, sometimes nothing at all: The most profitable of all are they, which having a signature, are then gathered when the signature is most apparent; and the moon in such a sign as governs the members signed, espe­cially the planet that is Lord of the plants being in his essen­tial dignities, and beholding them more favourably, and let the moon and the Lord of the Plant be both free; the Moon having the dominion of the plant, or the sixth house; and take heed the Moon be not joyned to any ill planets that are re­trograde. Those things that have their signature in the root, must be gathered in Autumn, but if they have the signature of the disease, they must be gathered when the Planet, Lord of the disease, is weak in a cadent house, and the Lord of the Plant fortified: The Medicines taken from men, gather assoon as they come out of the living body, and keep them in a vessel well shut, till time require: But yet if thou canst fit the Moon and the Planet that is Lord of the part, if thou intend not for a particular operation, but for a general, make the fortunate ascendant, and in the sixth house; if you cannot, at the least let him be a friend by aspect to the house, especially he must alwayes be taken, that whether they be excrements, or blood, or ought else, they be not corrupted before they be used: yet do not so take me, as that I should dislike fermentation, which in this Art is most necessary, and which some call corruption, though falsly. But if at any time thou wilt use Mummy [Page 67] in this Art, take it possibly from a body living, or next to life, (otherwise it will not do so much good as the warm blood) and set it to dry in the shade: how­ever, amongst the Mummy put warm blood, and set it to dry in the shade; but be sure it do not corrupt before the drying, to avoid which, it is best to cut it small into little square pieces, like Dice, for so it will be soonest dry, and better serve the operations required. If thou canst not have it from a living, or from a warm body, it either must be often anointed with warm blood, or steeped in it, and left there for a time, and cautiously dryed; for so it is for­tified with the spirits, drawn from the blood. If at any time you intend to work by fermentation, as soon as the blood, excrements, &c. are out of the body, put them out into a close vessel shut, and mingle with them such things as are to be mingled, if there be an addition of any thing required, as in some excrements there are, and thou set them to digest in a gentle heat, not passing the heat of the body whence they came.

Note also, That not alwayes the same vessels are to be used, but sometimes glasses, sometimes some things taken from living creatures; as for example: If thou wouldest digest ones excrement to stay a flux, an earthen vessel: if thou wouldest stay vomiting, the stomach of a Swine is the best; and so of the rest: but when thou intendest im­plantation in all putrifactions, to this purpose glasse­vessels are best; though I would use an egg in some ca­ses, as in digesting blood by it self, or mixed with sweat, &c.

Now if you seek the time of application generally, take it thus; All application of these remedies, be it im­plantation, or simple application of things convenient, ought to be done, the Moon being in a sign conveniently fortunate, if it may be in the tenth house, and the Lord of the Plant of the medicine exalted above the Lord of the disease: But of these we will give precepts in every like­nesie. And this by the way; Though all things do not agree exactly, yet do not thou forsake or procrastinate [Page 68] the cure, fit those things that thou canst fit, as if when the rest agreed, thou wouldest begin a-new; for, if there be a due application of things, although the stars do not so exactly accord, the cure may be prolonged, but the effect will not be altogether frustrate, if thou learn well to observe the times to come; this thou shalt do, if the time be observed in the progresse of the cure: then do as it were set upon the Disease a-fresh, applying new Instruments of health; A thing well to be noted; for▪ here is the wisedome of a Physician most required.

CHAP. VIII. Of the means whereby this Art applyeth the Medicines, to bring health into the diseased body.

THere are many means whereby this Art applyeth medicines to the vital spirits: but for methods sake we will contract them into two in generall: the one we will call transplantation; the other naked application. Transplantation is, when by means of a Magnetick, we put the Disease into a plant, or another living creature, the Patient being fully and wholly cured; for, when the Plant, or the Wight hath drawn to its self the ill complexion (troubling the vital spirit) the spirit is thereby freed, and made able and fit to exercise its due function; but the Wight into which the Disease is transplanted, languisheth, and at length (unlesse it be cured) dieth. Yet this caution is to be observed, that we strive not in vain to transplant the Disease into another Wight, which hath too strong a spirit; for, the vital spirits, being sometime very strong, resist vehemently, and then all this preparation availeth nothing. But into plants never strive for to transplant the Disease, unlesse it be in some property, contrary to the Disease, especially take heed lest it have a quality con­trary to the nature of man, or lest by its too much vio­lence, after it hath attracted the Disease and evill quality, and as it were digested it, it attract more than it should [Page 69] do; for, by transplantation, not onely the evill, but the good is sometimes attracted and communicated to an­other. Hence it is, that they which transplant hair into a Willow, to make it grow, and leave it there longer than they should do, do make the head weak, and the sight dim; for, the willow draweth the spirit of the head too vio­lently: from hence it comes, that by transplantation, a man may get himself the strength of a Horse or a Bull, if it be rightly done. This transplantation is twofold (viz.) immediate and mediate; Immediate is, that which is done to any living Creatures by mummiall things; for, so the thing, whereunto it is applyed, appropriates unto it self, and draws to its own nature, the good or evill quality of the Mummey; and either frees the spirit from such a quality, if it be evill; or appropriates to its self the spirit, if it be hurt by no ill quality, and fortifies it self by this spi­rit, by means whereof, it can bring in the qualities and temper of the body into the thing, whereunto it is applyed, and that things, by means of these qualities, unites the spi­rit unto it, and by that, and in the virtue of it can work many things. And lest thou be deceived by the word we call Mummey, It signifieth those things or parts of Wights which exhibit the spirit nakedly, as thou mayst learn out of the First Chapter. Mediate transplantation, is that which is done by mediate means; as if any quality being transplanted into an Herb, will be trans­planted into the Animal to whom it is given, and by this means wonders may be done; take thou heed thou do not evill here. Note, that due putrifaction doth excellent­ly prepare the aforesaid Mummy, that any quality may be introduced into an Animal; but it is found by experi­ence, that blood doth best admit of such putrifaction. Now, let us come to the other part of the Art, which we called Application, which we must know is nothing else, than the application of those things to the Mummy, which can ei­ther correct the evill quality, or can draw the vitall spirit out of it; by which last means also, mediate application is done, as in some Amatories it is very manifest. In this [Page 70] application, these things are further to be noted, first, That nothing endued with any venemous quality, be applyed to the Mummy, being hurt by that means, for it easi­ly communicates his hurt to the whole. But if you fol­low the former Doctrine, concerning signatures, thou shalt not easily erre from the mark. Moreover, take heed that by evill diet in the time of application thou overthrow not the whole businesse, which is also religiously to be observed in transplantation. And of these things here is enough said at this time.

CHAP. IX. Of transplantation, and the diverse manners by which it is done.

IN the former Chapter, we have said what we meant by transplantation; now it followes, how many wayes it may be done. There be Six manner of transplantati­ons, viz. Insemination, Implantation, Imposition, Irrora­tion, Inescation, and Appromination. We will speak in order of them all. Insemination is, when a Magnet im­pregnate with Mummey is mingled with fat earth, wherein the seed of herbs agreeing with that disease, are sown; for, the earth being sifted, and mixed with Mummey, is put into an earthen pot, and the seeds are sown therein, and watered with the washing of the diseased member, or of the whole body, if it be affected, so in time, all the Diseases, are transplanted into those seeds proper to the Disease: if the time require it, they are watered every day with the washings of the part, as is aforesaid: This done, expect till the herbs begin to sprout, and when it is time, transplant them into the like earth, and so thou shalt see, that as the Herbs increase the Disease will wear away, and at length be cured. There be, that when the Herbs be ripe, pull them up, and dry them in the smoak, or throws them into a running water, or use them some other way, as best agreeing with experience. And [Page 71] if the Mummey wherewith the Magnet is impregnate, be not diseased, then the Plant will be impregnate with the vital spirit of him whose Mummey it was; wherewith thou mayest do strange things. So then, understand well what I have said: But chuse you Herbs fit for the purpose, and be not deceived, for every thing is not good for every thing: but they dispense their spirits every thing according to its proper gifts; for otherwayes worketh the spirit joyned to Vervine, and otherwayes to Carduus or Angelica.

2. Implantation is almost done as Insemination is, but here the herbs are to be taken with their roots alone, and implanted in the like earth, as is said; so pre­pared, and so ordered and watered; nay, in this case it is best, if the herbs have no other water at all; for so they will be as it were constrained to receive and appropriate the Mummey with the greater violence, which is also good in semination, except the too much tendernesse, and loose softnesse of the seed command the contrary, which here you need not fear; but in all things take experience to thy help. One thing is to be noted in them both, that if the Plant die, having attracted some ill quality before the Disease be fully cured, then another of the same kind must be implanted in the same, or rather the like Earth.

3. Imposition must be thus done; Take the Mummey of the diseased members, or the Excrements, or both, (take as many as thou canst get) put them into a Tree or an Herb, between the bark and the wood; or else put them into a hole, stop it with a pin made of the same wood, and put upon it clammy earth: if thou put the Mummey, or the Excrements, between the bark and the wood, cover the Wound with the bark again, and with Earth, as they do in Inoculation, and leave the Mummey there, and if thou work well, thou wilt quickly see the effect. Yet thou must know, that some Diseases are soo­ner cured by Insemination, and some by Imposition; namely, the fixed by this, and the volatile by that: but [Page 72] if I might perswade thee, thou shouldest in every Dis­ease do all things; for, Nature is not burdened with these, and consider what shall be said in the practice: for there we are resolved to set down nothing, but what we have proved. Moreover, some there are, that to very good purpose have used Imposition. There is to be noted, that where thou desirest a lasting effect, you use long-lived Trees; and where a speedy effect, them that grow apace. Remember the Caution given in the last Chapter, As soon as thou hast thy will, take out all that thou didst put in, lest too much attraction of the spirit, do hurt the Pa­tient.

4. Irroration must be done, that by it, transplantation might be perfected. Thou shalt water convenient herbs, or a Tree (and that every day till the Disease be cured) with Urine, Sweat, Dung, or the washings of the members, or of the whole body (as the Disease requireth) either se­verally, or all mixed together: though no man will de­ny, but the mixture is better: But this way I would ra­ther use as one help to the other, than alone: howsoever thou do, yet this alwayes observe, That as soon as Ir­roration is done, thou cover all the Irrorated Earth with new Earth, lest the Air dissipate the mummiall virtue in the things, before the Plants can draw it.

5. Inescation is, when the Mummie is given to a Wight for food; for, then the vitall heat of the Wight unites the Mummie to its self: And the onely quality by which the spirit was diseased, and so restores to health the body whence the Mummie was taken; the vitall spirit of the Patient being by this means cleansed by the operation of the spirit of the beast: but this especially is here to be noted, that as soon as the beast is fully and wholly infe­cted with the disease, it be then killed, lest it do again be­gin to hurt that body from whence the Mummie was ta­ken; afterwards if the body be not throughly cured, when that beast is infected and killed; give another beast a portion of the like Mummie, and reiterate the ope­ration untill the Patient be whole, and in this case, blood [Page 73] rightly putrified, or to speak more truly, fermented, is espe­cially to be used; and yet there is no doubt, but the same cures may be done with the Mummie extracted by the Magnet. There are likewayes some, that with good suc­cesse do give the blood yet warm from the vein, to a Dog or a Swine, which though peradventure they be not infe­cted with the Disease, (for the spirit is here too fast fet­tered) yet experience confirms, that it much furthers the Cure. By this operation natural Philters are done, though we finde by proof, that love may be procured by more applications: but although natural Philters may to good men work good effects; yet here I will say no more, because of those wicked men, that use to pervert the best things to the worst uses.

6. Lastly, By Approximation, Transplantation is done, if to the sick body these things be applyed, which can attract the vital spirit, and the Active beams, and having attra­cted them, unite them to themselves, and correct them: And this is done either by application of Plants, and their parts, or of beasts: as if you would lay Cucumbers by an Infant that hath a feaver, when he is asleep; the Cu­cumbers will wither, and the Child be cured. Some lay young whelps to the feet of young Children in their Cradles, and so are often recovered. After the same sort Doves cloven in the midst, and applyed hot to the soals of the feet, do by attraction, rectifie the praeternaturall heat, diffused through all the body, and remove all pains, be­ing after the same manner applyed to the several parts: So the Arse of a Hen plucked bare, and applyed to the biting of a viper, freeth the body from venome, and the Hen swells, and if not cured, dies sooner than if she had been struck with the viper. All which things can be done by no other means, but by Magnetisme.

Moreover, we see that some Diseases infect by Appro­ximation: for, the spirit insinuating it self into the body, communicates an evill disposition to his brother -spirits; and who sees not, that Love also is begotten by Approxi­mation, especially between them who by sweat commu­nicate [Page 74] their spirits, and being in the same bed, by a long Circulation as it were of spirits, lead almost the same life: but that this doth not alwayes happen, is long of the reasonable soul, which commands the affections, as supe­riour to them, yet doth not this overthrow the Art; for, Nature cannot force the Will, being most free.

Now I fore-see an Objection of some moment: For, it will be said, If diseases may be thus cured by approxima­tion, how happeneth it, that he who gives the infection to another, is not cured himself? To which I answer; It is first to be considered what, and what manner of dis­eases those be that be most communicated to men by in­fection: Neither would I here say, that every Disease may by approximation be communicated unto every beast. I would but search here, what Disease of themselves, and by their own nature are fittest for it, and commonly so called. Such Diseases are of three kindes: The first con­sists in a supernatural heat not venemous, which when it can quickly and suddenly insinuate it self into bodies, in the least space of time, it alters the body, and gives it an evill complexion: (These properties are here ascribed to heat, in respect of the subject in which it lyes hid) but this carrying the heat of the vitall spirit, because of the sudden alteration, is not strongly freed, as shall be said hereafter. The second kinde indeed consists in preternatu­rall heat, but are such as lye hid in subtill venemous breaths, and more vehemently infect, as we see in the Plague. The third kinde doth not consist in a meer qua­lity, nor in the meer fluctuating humors, nor lurketh in any particular part, but it changeth all the habit of the body, subverts all the operations, or at least disposeth them otherwayes than man's nature requireth: And this kind doth therefore infect, because it sends forth a habitous, or breathing altogether infected, and in no part sound, which insinuating themselves into another body, do at length overthrow the temperature thereof: Of this sort are the Leprosies, and the French Pox.

Now, having laid the grounds, I say, that in the two first [Page 75] kindes, why the body, infecting another, is not thereby released, is, because the infection suddenly commu­nicated, doth in an instant change the body receiving it, and then going immediatly through it, when it is whol­ly infected, it cannot correct another, it rather hurts it: And therefore we see, that when any are sick of the Plague in one house, scarce one escapes; for, the disease is strengthened, being circulated from one to another; whereby, if there be but one infected, there is more hope of his recovery; and therefore their care and custome is to be commended, which do allot a severall house, to eve­ry particular person infected. Next, as I said above, it is required, that assoon as the beast is infected wholly, it be killed; but who dares be so impious as to kill men being infected; then it is necessary, to put another beast in his place, and again, till the cure be perfected: But in feavers, where there is not so great violence, we have observed, that if one be infected by another, the Infector is often straight freed; and so sometimes it goes succes­sively clear through houses, till it come to the last, who either scapes not at all, or very hardly. This observa­tion doth exceedingly confirm this Doctrine; and this happens where the weak body falls sick first: As to the third kinde, the reason why the body infecting, is not al­wayes cured; Besides what hath been said, is this, be­cause these confirmed diseases, have so changed the whole habit of the body, that it is almost impossible to restore it, especially, where the condition above required, is wanting: but in the beginning that some (though wickedly) have been cured from these diseases, it is known by experience: for, he that hath transplanted them by lying with many Women, hath been cured, as I have heard it credibly reported, to have happened in the French Pox: but these are detestable things, and worthy of grievous punishment; yet they confirm our Doctrine. One thing I will adde more worthy of observation; If a weak body be infected, there is small hope of recove­ry: but if a strong body be infected, because there is [Page 76] a greater power of rectifying, there is some hopes, and many times the body infecting is freed from the Disease.

CHAP. X. Of the means by which application is done.

NAked application is done two wayes, either by Impo­sition, or Application. Imposition, is, where something agreeing to thine intention either in quality or signature, is put into the Excrements, Bloud, &c. or when they them­selves are put in some agreeable composition, and there left, untill thou hast thy desire: that such impositions ought to be done in a fit vessel, I have already observed and taught the manner of choosing them, which is needlesse hereto be repeated. But if the Mummeal thing be put in some convenient composition, an earthen vessel will serve. Where­as if thou wilt put something in the Excrements, bloud, &c. then observe the reason abovesaid, or taught; neither need you any other caution; but if they be liquid, or be mingled otherwayes, it is enough, that the things to be put in, be stuck in it. The Weapon-salve gives thee an example of this for unguents: and for liquid things, our sympathetical water is sufficient; the Composition where­of, we will hereafter communicate to the World, a secret which most men have hitherto kept exceeding secret.

Application strictly taken, is, when signed things are outwardly applyed to the body, or to the part affected, or when the cure is intended to be done by Physical appensi­ons, or wearing things about one; for, there is one and the same reason of both; and whether they be hung about one, ground or whole, it little maketh in some things, which have copious and large spirits; but in others are necessary contaction, fermentation, commixtion, and the like in things complying with the work-mans desire, in the sympathetical Medicine, as in the diseases of the [Page 77] bladder in our Practice, for the good of the Common­wealth, shall be exemplified. Medicines of the second condition, are every-where extant among the Profes­sors of ordinary Physick, though being ignorant of the causes of the same, they know onely the first and second qualities, never seeking further: As we in our Practice will give some selected and choice examples of it: But now the time of gathering, and of applying of them, is necessary to be observed; because experience shews, that there is much virtue in that, as we may see in Vervin for the head-ach: But of the manner of gathering them, can scarce be any certain rule given; onely I will adde this; If thou wilt gather herbs for pains or Diseases of the head, thou mayst gather them as I will teach thee to gather Vervin in my Practice in the Chapter of the head-ach. But if for Lower plants, gather them in a con­trary manner, or so as thou doest Asarum to make a Purgative; howsoever much must be left to experi­ence.

Note moreover, That if one would cure by Magnetick opposition, it will be in vain, except he first let the magne­tick herbs putrifie in the ground; for so the vertue is more free, being loose from the bounds thereof. In operation never use any dry herbs, if thou canst get green ones, re­member to macerate and soften them in their own water before application; and further observe, it is not alwayes necessary to make application to the part affected, but some­times near it, especially, if the part be pained either by consent, or contagion of another part; As if the stomach because of pain in the head by sending noisom fumes or vapors up to it, then thou shalt hang the medieine about thy neck; but if it be a disease, and affected of it self, then it is but making application to the part it self: and this will suffice to have spoken of naked application, the thing it self not being of so great subtilty or difficulty, but that it may easily be understood by any man.

CHAP. XI. Of the Magnet necessary in this Art, and divers descriptions thereof, hitherto known but by very few.

NOw come I to discover the high secrets of this Art (studiously concealed by many) for the common good, whereto I have dedicated my self and all my la­bours. I am not ignorant that there may be diverse Mag­nets, all aiming at one work; the two chief that have come to my hand I will set down, adding a third most consonant to reason, and a fourth formed out by my own experience. Use thou which thou wilt, for thou shalt have no scarcity. Aurelius out of some words of Paracelsus, hath made him one not altogether contemptible; thus he proceeded: He took the dung of a sound man, and let it be dryed in a shady place, for so it lost the stink and the excrementitious moisture; a portion of the spirit above-said being left, which he by a word significant, and apt enough, calleth Sulphur, which being dryed, he useth after the manner anon to be told. We neither dis­allow the preparation nor matter; because experience shews, that a Magnet so prepared, will copiously attract the spirits; neither will we upon the transport of Envie, that incurable disease, deter any man from the practice of it, because it is not of our invention, but proceed we to the second. When about two years agoe, I, with my ever honoured Friend, being at his house, there grew some discourse upon the Argument among us; my friend (as he was wont) spake many things very accutely, but covertly, of this Art, and amongst the rest, of this Magnet, which I knew before, but had never tryed it, saying, That it was of so vigorous attraction, that being applied to the region of the heart, it would so violently draw, that he could not suffer it long. But when I asked him the use of this Magnet, he suddenly held his peace, repenting he said so much. How art thou so much beholden to me, [Page 79] to impart that to thee, my friend would not communi­cate to me, who, as thou seest, knew something in this Art? But to the point. This Magnet is nothing else, but dryed mans flesh, which is certain, hath a mighty attractive power; but it must be taken, if it be possible, from the body of a man that dies a violent death, and yet while it is warm: But if we were tyed to this Magnet, every man sees how extreamly we should suffer for the want of it: If we will therfore hearken to reason, I will before I come to my Magnet, conform both to reason and experience, shew you a better Magnet, and not gotten with so much cruelty. Take therfore the blood of a sound yong man, drawn in the spring (there are every where fools enow) as much as thou canst get, it's no matter whether it be drawn al­together or not, this blood suffered to congeal, pour off the water swimming aloft, and keep it while it is cold, dry it in the shade, and then moist [...]n it with the water poured off, and dry it again; repeating this so oft, till the earth hath drunk up all its water; then dry it, and keep it for thy use. But at length let us come to our Magnet, which doth as it were by epitome, comprehend all the body of man in it.

Take therefore a great quantity of mans dung (but of a sound man) mix it with Wine to the consistance of a Pul­tis, add to it as much sweat as thou canst get, this may be with linnen Cloth taken from sound bodies, put them all together, and in a clean place, in the shade, till they be dry; then add as much fresh blood to them, incorpo­rate them altogether, and so let them dry again; and if any water swim again on the top, decant it, but keep it in a vessel very close, and being dry imbibe it again with the decanted water, and dry it, and so till the masse hath drunk up all the water. This Magnet, thus prepared, keep in a vessel very well shut; for so thou hast prepa­red a Magnet, the compendium of all mans body, gotten without any horrour or cruelty, which we altogether de­test; yet he that will follow other mens devices, may let us proceed.

CHAP. XII. Of the use of the Magnet in this Art.

IF thou hast never so good a Magnet, and knowest not the use of it, thou bestowest thy labour in vain. We shall therefore add the use of it, that nothing may be wanting in this Art; And about it, being most needful, and asking little labour, there needs but few words: yet one thing is to be noted in the way; namely, That al­though the aforesaid beams do alwayes flow from the bo­die, yet there are some parts out of which they flow more copiously: in one word, they are the Emmunctories by which the body is as it were cleansed, and the spirit doth accompany the superfluities; because these parts are more porous and spungie, it wandreth out more freely, finding a larger egresse.

Now come we to the use of the Magnet: Apply the Magnet to the emmunctory of the part grieved, and procu­ring the patient to sweat, which is best done by some Cordial Diaphoretick fitting the disease, leave there the Mag­net until it be impregnate with the vital spirit, then re­move it, and immediatly use it according to the precepts given in the Chapter of Transplantation: but take heed it be speedily done, for fear the spirit be dissipated by some external more powerful cause; for then Transplantation will be in vain attempted: if the patient be not cured at the first, do it again, and thou shalt see the desired effect.

And not only diseases are cured this way, but strange things, even all that are done by transplantation, are this way effected: although transplantation may be done by other means, as shall be shewed by and by. But if thou desire by this means to transplant diseases, read diligently the Chapter of Transplantation, and observe well the pre­cepts there given, lest if things shall happen not to hit thy desire, thy ignorance do return to the reproach of this Art.

CHAP. XIII. Of the means whereby cures may be done in this Art, without a Magnet.

BY other means also are strange and admirable cures wrought in this Art, without a Magnet; yea, and sometimes with better successe than with a Magnet; viz. When the thing it self that carrieth the spirit nakedly, is applied to another thing disposed to receive it: but this must be strictly regulated according to the precept above given; and for the most part, here is required fermentati­on, that by means thereof, the spirit being freed and loo­sed from the bonds, may more easily insinuate it self▪ and be sooner partaker: And by this means for the most part, particular diseases are more happily cured; because active beams do more partake of the part from whence they pro­ceed; as also the excrements after the same manner, and for the same cause of the parts whence they are excerned: Experience confirms it, That blood, because it is the seat of the vital spirit, if it be rightly applied, cures the great­est, and almost all diseases of the body, by the excremen [...] of the belly; thereby are all diseases of the intestines cured: by the vein those of the bladder and the reins; and some­times all diseases, because of the affinity it hath with the veins, liver and stomach. By spittle, that is coughed up, the diseases of the lungs. By sweat, the parts are cured whence it proceeded. By the nails, the diseases of the hands and feet. By the hair, the diseases of the parts whence they are taken: And finally, by the blood, as is abovesaid, all the diseases of the body are cured. Here is to be noted, That if all things that belong to any part be taken, the cure will be the sooner and more easily done. We have determi­ned to speak of them severally. Yet we shall be so far from condemning any combination, or joyning two or more of them together, that we rather perswade it, as being most beneficial, if the Rules of Art be duly ob­served.

CHAP. XIV. Of the Excrements of the Back-door.

BY these Excrements, as we said even now, are cured all the diseases of the Intestines; the body is purged, and brought into flux; the diseases of the fundament are both procured and cured, and many things else are done, which thou maiest learn by thy own experience, if thou be diligent: when they are applied they cure old ulcers, Carcinomata, and Fistulaes; yea, which some commend as a great secret, they supply the place of the Weapon­salve, without any further preparation; but they must be chosen of a sound man, and a strong body, lest the pre­paration hurt them that are weak. By the Odour mixt with wholsom Herbs, much good may be wrought by transplantation: and this I judge among many others, to be the cause why Rusticks, and such as live in the Coun­try, are sound, and live longer than Noblemen and Ci­tizens: for these suffer their seiges to rot in stools, or else to be cast into some unholsom places: but the other com­mitting them to the earth nigh wholsom herbs, by means of transplantation, lead their lives for the most part free from diseases. We have above in general bidden to beware of Excrements of the diseased people. But here we will give a more particular advice, namely, That thou never ease thy self where diseased folks have; for much mischief hath come of it: for, we have known some hurt by the smell; that doing their easement where one had done it that had a flux, themselves got the flux without a procatar­tick cause preceding. The reason of which so strange a matter, is to be taken from that which hath been said, and shall not be here repeated. Furthermore, take heed lest at any time you do your easement upon herbs, that are either malignant, exulcerating, or violently purging; for hence many times when the cause is unknown, proceeds dangerous disenteries, which, until those herbs be quite [Page 83] putrified, will not yeeld to any medicine. Finally, It is not safe to leave these Excrements in places where thine Enemies can come; for it is easie to know what violent pains are procured by a kindled coal with spirit of Wine or Aquavitae put into those Excrements. I would have thee to perswade thy self, that if these things were ordinarily known, they be worse and more dangerous matters, than these known to some others; therefore look wisely to thy self. But of these Excrements enough, so far as they per­tain to this Art in the general: the particular wayes of working with them, we will describe in our practice.

CHAP. XV. Of ƲRINE.

ƲRINE is an excrement of the second concoction, done in the liver, or rather in the reins; from whence by the emulgent veins, it is sent to the reins mixt with blood, out of which it is by the Uriteres, as it were, percolated or strained, and so sent to the bladder, where it also abides a while, and then it is by the passage of the urine cast out. Hence it appears, That the Urin hath a great communion with most parts of the body, for it hath great affinity with the liver, reins and bladder; for by these parts it pas­seth, and therefore the Physicians judge of the disease of these parts by urine: But it hath moreover no obscure consent with the whole body, having been once joyned with the blood; by it therefore are cured the diseases of the liver, reins, bladder, ureters and passages of the urine, be­sides the bectick feaver (a most grievous disease, of the whole body) is no way better cured, than by the urine; as shall be shewed in the Chapter of the Hectick Feavers. Whatsoever diseases are usually cured by this Art, are all cured by the urine; though it be better there be other pre­parations, as is to be seen in my Practise. Now, as in the Chapter of the Excrements by seige, here it shall not be amiss to put some Cautions: The first whereof is, To take [Page 84] heed that children pisse not in the fire; for it is the con­stant opinion of many, that by such means they get Ne­phritick diseases, the stone, or gravel, and other great diseases: Then that men never pisse upon sharp venemous herbs, and such as by their venemous quality do violently provoke urine: for from hence proceeds the ulceration of the reins and bladder: nor would I willingly make wa­ter in a chamber-pot where any man infected of any stinking disease of these parts had pissed, nor give my urine to fermentation with his; for it cannot be, but to a weak body much evil should come by this means, though to the sick man by that means might come good: Nay, hence with specificals added against the disease, might his cure be done, with the addition of fermentation, which ought to be done in a bladder of a beast of the same kind, adding those things that have the signature both of the disease and the member, as shall be said more at large in my Practise; where you shall have Medicines fetched from urine, whose forms if you follow, thou mayest in­vent others of thy self.

CHAP. XVI. Of Sweat and insensible Transpiration.

SWEAT is not only an Excrement of the third concocti­on, but it may also be, as it were, the melting of the whole body; for, no otherwise doth the body come to destruction, than by resolution procured by Nature, or some adventitious heat; for, except every part should lose something of his substance and greatnesse, the bo­dies of living wights would grow infinitly, if by continual nourishment there were alwayes added something unto them: Nay, if this resolution were not, wights would not desire nourishment at all: Sweat therefore, and that which is by Physicians called insensible transpiration, are not only excrementitious, but (as it is above proved) carries off with them of the resolved particles of the body: Hence [Page 85] it is, that in Magnetick or Diastatick Physick they are of exceeding great use; for, by them innumerable wounders are done, whilest diseases are as well cured, as caused; Passions both of the mind, and of the body are violently procured, and changed: By these a wise Physician may do much good; and by these a prying Wissard may do much harm, and cause death, madnesse, anger, and over­throw all the goods of the mind. This is the Devil, or familiar spirit by which they are thought to have done wonders. Hence it is that they, (as appears by their own Confessions) without these, could never hurt the bodies of men: for, the Devil himself cannot constrain Nature; who (if he do any miracles) doth them only by applica­tion of actives to passives, as some, too vainly credulous, scarce believe: for, these poor wretches, defiled with superstition, fain many things, and mix much follies and lies with the truth, which was done by the Ancients, whence they took their tradition, That because of the opinion of a Deity present, their Imaginations might work violently, and also all natures conspiring, the effect might be produced: which I leave to thy consideration, whe­ther thou canst get any good from these few words: Yet whatsoever they do, they do it naturally; But let us go to these things that are to our purpose. By sweat, or in­sensible transplantation, first in a body, or in a subject fit­ting, all diseases being in the habit of the body are cured, whether they be fixed; as the Leprosie, Gout, French­pox, &c. or whether they be volatile, as the Scab, Morphew, Scurf, or the like skin-deep sicknesses, and of the utmost parts: yea, without these it is scarce possible to do any thing in this Art. By the impregnation of these thy Mag­nets are specified, by which all manner of transplantations are done: by means of these the Hectick is cured, the body is long preserved strong and able; and the passions of the mind are stirred up. Of all which we will discourse at large in our Practice. Now as a wise Physician can by these means, do all these and greater matters; so there is no doubt, but by the abuse of them, as much mischief [Page 86] may be done; And therefore take these cautions and premonitions. It is not unknown, That almost all Infu­sion floweth from the said insensible transpiration and sweat; for being impregnate with much spirit, and hold­ing it fast, according to the disposition thereof, they work violently; therefore take heed we be not partakers of the sweat, or exhalation of an unsound body: that we touch not the sheets so impregnate, nor put on the shoes or stoc­kings, or gloves, or the like: but in a special manner, that we be no bedfellows with them. Hence on the otherside, was the health and long-life of our first parents who slept upon Herbs (wholsom) and from them drew no small part of their long-life, as we may probably conjecture: for it is certainly very wholsom in summer time to sleep upon Chamomile, Rosemary, washed Sage, Betony, Balm, and the like: and of the same Herbs to make beds for sick folks, according to their diseases; and I would likewise advise thee to sleep without thy garments in the summer time, covered over with wholsom herbs; and thou shalt draw from thence an excellent Comfortative. It is good also for a weak body, to use the company and garments of strong and sound men; for from thence he may draw such spirits as will fortifie weak nature: We hold it a commendable custom for such people, to have their gar­ments and linen worn by them that are lusty and health­full, before they put them on; but this is safest done by them that are very strong, lest evil come to him that first put them on: Therefore also we must take heed, that we suffer not our garments to be worn by them that are dis­eased; and that we cast not our cloathes, impregnate with our sweat and transpiration in stinking and unwhol­som places: And above all take heed, that they come not into the hands of evil men; for there is a great deal of invisible mummy lyeth hid in them, of which Paracelsus (though obscurely) makes often mention; from whence, if that thou doest but understand it well, and consider what is above-said, thou mayest of thy self find out many more things. But I sweat and insensibly tran­spire. [Page 87] Thus much for this Chapter, and for this time shall suffice.

CHAP. XVII. Of the Hairs.

OUt of almost all the Parts of the Body, do Hairs grow, and they are made not only of visciditie of the Excre­ments of the fourth concoction, growing in the pores which by addition of new matter, grow in length (as some do falsely imagine,) but they take also not the least part of their matter from the resolved parts of the body, as ap­pears by this Experiment: for, if by Diastatick Art thou wouldest increase hair, by means of a Willow tree (as shall be taught in the Practice) and if thou continue the medicine longer than it is fit, thou wilt assuredly bring a weaknesse upon the part, which can be by no other means, but because by the violence of the medicine, the parts being resolved further than Nature doth suffer, are lost. And for the confirmation of this Truth, hairs are seen to grow long after Death, whereas there is no con­coction. So, as there can be no Excrements of the fourth concoction; and therefore, they must needs come from the body resolved; which resolution is added to the hairs by the vital spirit, which is still there remaining: For, by any other means this addition cannot be: whence also our assertion of the remaining spirit is confirmed. Hence appears how great agreement hairs have with the body, and whereupon we use them as Instruments in this Art. It is well known what strange things the An­cient Magi did by hairs; and why the like may not be done, I see no reason. It is also a thing well known by hear-say, how love hath been procured by means of hair burned in a Candle, Astrologically made; which though it be not (as no reason it should) ordinarily known to the vulgar, yet to some it is: and though it be mingled with filthy superstitions, yet I, that am wont to [Page 88] reduce all operatious to the possibility of nature, never thought them absolutely and precisely necessary to the producing of the effect. So likewayes we have known many diseases, otherwayes incurable, cured by hatrs, especially taken from the part affected, if being duely pu­trified and mixed with things signed, they be implanted in­to plants, as every man may prove according to our do­ctrine. So if hairs be taken from the four principal Emun­ctories, no doubt, but well prepared, they will cure all dis­eases. I would counsell the Readers, that in conside­ration hereof, they do not so carelesly scatter their hairs up and down, which may be the cause of much mischief; nor yet burn them, for (that) as-experience showes, hinders the growth of them, but bury them in some wholesome ground, adding unto them things to strengthen the head, which will much conduce to your health.

CHAP. XVIII. Of the pairings of the Nails and the Teeth.

THe Nails as well as the hairs have their original from the excrements of the fourth concoction, separated from the nourishment of the bones and the harder parts, and get thence their hardnesse which we see, and grow in the outmost extremities: for, the body doth not very plen­tifully exhale such matter as proceeds not but from the whole compacted parts: therefore the Ancients used the pairing of nails against some most rebellious diseases: be­cause it cannot be denied, but fixed diseases lurk in the fixed parts of the body: and therefore most Antiquity used these: and we also prescribe them against Quartans, Leprosies, Gouts in the feet and hands, and the like diseases; but we have something altered the manner of proceed­ing; for they tyed them about fishes, or other beasts, and so let them go alive; which preparation seems too rare, to have any transplantation done by it, but in a very long [Page 89] time, and many things agreeing thereto: and therefore we, not omitting them, adde some specifick by way of fermentation, which will attempt both sooner, and more certainly. Of the Teeth you may (for the Art) say as of the Nails; but because they do not alwayes grow in bignesse, they rather seem meet to prevent, than cure: for, they are made of a most fixed and strong substance, as we may see by them who have been long buried, whose Teeth are sounder than any other Bones: there­fore they send out but few spirits, and scarce multiplicable by Art; yet because they last long sound, and send always out some portion of the spirit, they are fit for such curable effects as require no great plenty of spirits: and such pre­caution especially is required; but the place sheweth thee diseases of the mouth: how therefore by means of these thou mayest prevent diseases of the Teeth, it shall be spoken of in the Practice: The rest we leave to thy consi­deration.

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

THere is a threefold spittle: for, it either falls by distil­lation from the head to the Pallat; or is brought up by coughing from the Lungs; or by nouceousnesse from the stomach, which is spit out of the mouth: but that which is Domited up, deserves not the name of spittle. That which comes from the Lungs, hath almost alwayes the originall from the head, and by distillation slides into that part, and there digested a while, is spit out. I am not ignorant, that from the Lungs sometimes there proceeds bloud, and pu­rulent matter: but these are to be referred to bloud and matter. We in the mean time will speak of spittle, which is nothing else, but the crudest part of the meat and drink, which nature cannot digest and concoct into good nourishment, sent first from the stomach to the head by vapours, and then distilling again from the head to the inferior parts, then [Page 90] sent out by the mouth, is called spittle. Sometimes there comes a waterish and indigested matter (which is some­times sowr) immediatly from the stomach to the mouth, which containeth sowr parts of a corrupted nutriment, being otherwayes inspired, and hath the name of spittle; These all, because they have made some stay in the bo­dy, do according to the former doctrine, carry some vi­tal spirit with them: therefore we may use them in some lighter diseases, according to the portion of spirit which they hold.

Of the Excrements of the Nose, as much may be said: but this must alwayes be remembred, That you use them to the Diseases of the parts whence they proceeded onely: this I will tell thee, there is nothing comes from the bo­dy weaker, or of a lesse spirit, than those which praecede, partly for the little stay that they have made in the bo­dy; partly from the few places they have gone through; and partly from their indigestion: yet I would have thee take heed of them, especially if they be new voyded, and the Disease be in these parts whence they proceed, lest thou shouldest repent thy carelesnesse, especially take heed of the foam coming from the mouth of Epilepticks; and of the froth of a mad dog, or one bitten with one; for, here, by the violence of the Disease, the humors are thrust out impregnate with the infected vital spirit: by which means thou mayest overcome that so rebellious a Disease: The rest I leave to thy consideration.

CHAP. XX. Of Blood and Matter.

OMitting those many Disputes concerning Blood, which makes not to our purpose: as of the original organ, Circulation, and the like. So far forth as concerns our Art, I do briefly say, That first, the Scriptures say, and teach us, that blood is the principal Chariot of the spi­rits, by placing the soul in the blood: but, if the spirit is the [Page 91] bond, by which the soul is tyed to the body, then where the spirit most resideth, there shall the soul most powerfully work. The blood then, which so plentifully possesseth the spirits, and communicates them to the body, is surely the fittest Instrument to cure Diseases, and do all the other things which the Art requireth and promiseth: for, here the spirit is free and not bound up, as elsewhere. There­fore in the blood, the spirit is soonest affected, because there it is naked, as is aforesaid. Yet we must not imme­diatly conclude, that it may be taken and used presently, without any fermentation or putrifaction: for, they are both usefull here, as in the Practice shall be showen: onely take heed that thou corrupt not the blood with too much fermentation; for then the spirit is driven away so, that peradventure it will do nothing. But that thou mayest know the fit time of fermentation, I'le teach thee a secret; Let the blood with the most excellent parcell of the whole body, be joyned in a true proportion, by the best way possible, and put them into a natural vessel, well shut up, and set under a hen to hatch, and in the product thou wilt finde a thing performing many miracles, coa­gulated in the shape of a man: and the oyl or liquor swim­ming about it, with the proper sweat mixed, doth change mans mindes with the touch of it. Many things more may be done by blood, which are better concealed, than spoken: But if thou perfectly understand the things aforesaid, and canst diligently search Nature, thou mayst by thine own industry attain unto them. We will in the mean time give thee some cautions: After the blood is drawn, thou must take heed how thou usest it; for thereby may be done both good and hurt. There be some that put the blood into the ground, which I counsell may be done in a clean place, mixed with wholesome herbs; for if it should be buried in a stinking or infected place, it might hurt the body whence it was taken: There are others that give it to dogs and whelps to eat, which I like best of all: for, so it may happen to trans­plant the disease, and so cure it wholly, or at least help [Page 92] the Physician; but it would do a great deal better, if it were given the dog either warm, or putrified in a close vessell with a temperate heat. But here I cannot but tax the villany of some, who with an execrable bold­nesse, dare give the blood, yea Monthly Flours, for a Philter, not considering the mischief issuing from thence: for blood, though never so pure, is an enemy to the sto­mach, and before it will be digested, is corrupted and turned into matter, and what effect will it then work? Besides, here lyes not the loving force which they seek; but there must be another manner of preparation, before thou come to that: for, it must be loosed before, that the spirit may work more freely and busily to incline minds: because of the will ruling, there is required a greater force, and the conspiring of many causes: which be­cause the multitude knowes not, it can never attain the truth, but calumniates the certainty of these things, cal­ling them either false or devilish. For although blood, of all things in the body, contain the loosest spirits, yet will it work more mightily, being digested, as the former Considerations, and Experience it self teacheth: and therefore they are surely to be punished, that work so infernally. But, I fore-see an Objection; for, if the power of love rest in the blood, then how happens it that ravenous beasts, that do so greedily drink blood, and so well digest it, are not to be brought to be in love with those things that they eat, being the reason of the Individualls, and the species, &c? I answer, first, In par­ticular operations of the whole species to the individuum, or of one individuum to another, there is not the same reason. Secondly, That they eat unprepared blood, which is not so powerfull as to change nature: for, by it duely fermented, one individuum may be reconciled to another, though it be a Dog to a Hare. Thirdly, flesh and blood filled with the Commotion of an angry spi­rit, and retaining still a portion of it, doth rather whet ravenous beasts into rage, and make them seek the destru­ction of others the like. And hence thou mayest learn, [Page 93] that it is impossible by any means or preparations to cause Love, by blood violently shed; but it is more likely to cause hatred. Therefore the Ancients never drank the blood of one anothers fore-head vein, before perfect reconciliation. Before I go any further, I will adde one Parergon: The salt of blood, if it be dissolved in the menstruum of the World and Philosophers, is the excellentest remedy of all others; and by this means the salts of Herbs, will shew the species of the herbs whence they are taken, in a glasse: So the salt of blood, will by the help of the Beasts heat, shew the shape of a man in a glasse: And this I believe was Paracelsus his Homuncio: But of Medicines taken from blood, I will give examples in my Practice; therefore here this shall suffice.

Of Matter, (which is nothing else but blood putrified without the veins, or Flesh loosed with rottennesse) a man may philosophize as of blood; if he speak of it as a means to cure Diseases, saving that it hath lost much of the spirits, which are in the sound blood, by corruption: yet by means of it, ulcers and old sores may be cured by the Sympathetick water, or ointment, whether they be inward or outward. There are that an oint the inside of a Nut shell with the Balsom, then put the Pus or matter into it, and then hang it up in the dry Air, or Mundum Coelum, and by this Medicine cure all Ulcers. Yet this is to be noted, that Pus or matter may be two wayes con­sidered, according to which consideration it is sound in the body: for, it either simply ariseth from blood, by means of putrifaction, corrupting without the veins; or, it ariseth from some venemous quality in some foul disease, as in the French Pox; or, it is infected with some simple diseased quality, as in Pthisis. And from the touch of all these, experience shewes, that much harm may come. But if thou wilt, by thy sympathetical either water or oint­ment, cure any such Ulcers, the extraneous qualities shew­eth, that there must be some Alexipharmaca, or specifick to that Disease added: for, it is manifest, that the qualities must be taken away, before the Ulcers can be cured.

[Page 94] Of those things that are cast up by vomit, it boots not to speak much; for, we may think of them as of other Excrements, using alwayes the same Cautions: but, if the vomit be by Nature, not by Physick, it will be fitter for our purpose, as we may think of other things. But yet if they be procured by Physick, they are not al­together unprofitable; but, the quality of the Vomitorie would be known; which if it be contrary to the Dis­ease, must be corrected; and things signed, added unto it, to correct it. And this much is enough for us, that make so great haste to the Practice.