diffused abroad very much it begins to decay and corupt and so the dry and cold matter is left which is held to be the last of all For the vital spirits whose force is fiery do consume nutriments and aliments hourly so that there is need of continual restitution mixtion and composition therefore it is most truly said of Hippocrates I find saith he that we are nourished from those things of which we consist and that by them generation and nutrition is continued From hence Aliment is named of Paracelsus seed because in all aliments there is the Balsam of the animal Whether doth Gaeln make Hippocrates the chief in his folly or no Let us I pray you pardon Galen for he is ignorant of the Spagirical art and hath never attained unto the secrets of Hippocrates whereby it is come to pass that he hath left the Essence of Nature untouched and uncomprehended As likewise he was ignorant of the forms of things and therefore he could not obtain the forms of things from their bodies For the confirmation of this namely that Hippocrates understood by the name of Fire Nature it self we may bring the testimonies of other Philosophers lest that we be thought to depend on the authority and judgment of one man alone though that the testimony of Hippocrates being an excellent Philosopher might abundantly suffice us Paracelsus also in his book writ of the Generation of Natural things so also in his book de Electro he calleth the Soul or Nature by the name of Fire with whom Fernelius Alanus consents in his Sayings which he hath consecrated to posterity he calleth Nature by the name of Fire of Wisdom Alexander a Suchten calleth Nature by the name of Living Fire Raimundus Lullius calleth Nature the Living Fire of Nature so also he calleth Living Fire by the name of Nature Geber the Prince of Philosophers calls this Fire of Nature the Incombustible Sulphur Paracelsus in his first book of the Secrets of Creation calleth this Fire by the name of Middle Nature and forthwith in the same place he annexeth some few things and calls it the Nature of Viridity or Greenness for this is the blessed and happy Greenness which makes all things bud This is the Green Lion of the Physicochemists to the which Paracelsus ascribes all the cures of all diseases in his book de tincturaphysicorum The ancient Author in the Apocalyps of the Spirit of the secret world amongst the rest he affirmeth this celestial spirit the Heaven to exist in a waterish body more than perfect and clarified he affirmeth this to be the inferious Heaven whose sparkle is the Alcool of wine which is spirit water and fire This is that which is so much commended of Paracelsus in his writings as also of other great Philosophers of notable wits affirming thus The Fire and Azoth are sufficient for thee which are the great mysteries of Nature as Paracelsus speaks in his Archidoxes In this place I have communicated and opened the gates of Nature by these which are said very benignly I might also bring more without envy but that it is a caution in the laws of Philosophy That there be some tedious things left for the Scholars Concerning the cited place of Hippocrates Hippocrates explains himself in his first book de diaeta which may fully certifie what he meaneth by the name of Fire for saith he either Fire hath distinguished in the generation of Man three circuits diverse in faculties yet conspiring both in vardly and outwardly by a mutual society which have circuits in the cavities which are workhouses of the humours That is in the Bowels which serve for nutrition They relate the power motion and maturity of the Moon but those which absolve the resolutions outwardly where the more solid members consist do imitate the properties of the Stars which do consist in the midst that is in the heart they contain the nature of most forcible fire which is present without and within through all the parts and hath dominion over them all and it in secret silence is not perceived by sight nor feeling In this fire that is in the Stars the soul of this middle revolution understanding prudence augmentation motion diminution transmutation sleep watchings are secretly contained The spirits being there mechanical workers are ascending spiritual bodies and they are the immediate instruments of the actions and have roots In the same book he hath described the faculties and sciences of this Divine Nature Hippocrates saith that Nature is the governour of men this causes the attractions of the elements the mixtions of the parts dispensations conspiâ—ations of those which agree the expulsion of those which disagree This is that which expells which attracts which gives and receives and which proportionateth less things for less places but greater things for greater places and this it doth by altered and well-tempered mixtion Furthermore Orpheus calls Nature as it were a thing adorn'd with the Laws of the Fates which word Hippocrates uses for there is a Law or Reason grounded in the essence of Nature and it is that essence which impells moves and governs all things and because it is in bred it perfects the decrees more sorcibly Because of the diverse in comprehensible gifts of Nature Hippocrates said that Nature was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is taught or instructed of none This is the Light of Nature this is the Predestination of Paracelsus in which he deservedly glories that he knew it wholly and perfectly I say this Nature is the Vegetable secret of Nature the vigour or efficacy of the name the fruitful vertue of the light which is of a perfect body the bright force of Sulphur the hidden virtue of the Heaven the most pure laâ—p the fire of truth which cannot be attained the ensigns of a living form the flower of Nature the house of tincture and the noble branch CHAP. VII Of the Soul What the Soul is and the substance of it ALL living bodies inasmuch as they live whether they be contained in the bosom of the Elements and live obscurely or they live manifestly I say all these are compounded of three parts namely Soul Sâ—irit and Body The Body and Spirit may in some sort be sought forth by sense but the Soul and the essence of it seeing it flies sense is obsecurely and too darkly known for it is no obvious or easie thing to attain thereunto Wherefore the understanding must apprehend it from the operations functions and effects arising from thence conspicuous and objected unto the sense even as every occult cause is to be enquired and sought forth These are Aristotelical and Galenical opinions taken from the same ground They endeavour to proportionate the anatomy of Troy by Geometrical partitions and figures but in vain Thus they define the Soul The Soul is the beginning and cause of the functions of a living body Or the Soul is the perfection of an Organical body Seeing that every living body is forthwith
as the Fern having a very white root in the waters use and experience will teach us many remedies out of the assigned art Mandragora Woolf-bane and the inverted Grape perfect this cure for under the greatest poison there lies the most vertue which is to be noted well Thus prepare the foresaid Essence of Beaver stone â„ž the right Beaver stone for the counterfeit are often sold for true ones make it into subtil powder then dissolve it in a pure well rectified spirit of Salt then abstract the spirit of Salt from it again and upon it put the best and highest spirit of wine digest them together in Balneo then decant off the spirit of wine clear from the feces and in Balneo distil off all the spirit of wine and behind will remain the true essence of the Beaver stone CHAP. X. Of the Excrements of the Brain and of Plegm DIstillation with the Greeks Catharros The Catharr is a preternatural flowing of plegmatick humours from the Brain to the inferiour members a Rheum is a falling down of supervacaneous humours from the head unto the members This name is taken generally of the late writers but the old writers have only taken it for that rheum which falleth unto the jaws therefore the cause and matter of pain is the excrement of the head The descending distillation hath his name from the place whereupon it is said if the rheum flow unto the breast it is called a flegm if unto the jaws it is called branchus if unto the nostrils it is called corysa Galen in his 3. book cap. 4. De symptomatum causis Elsus book 4. Chap. 2. The procatarctical causes of the flux of the head are too much drinking sleep at mid-day night-watching unseasonable studies The procatarctical cause of the plegm especially after meat for vapours ascend unto the Brain and over charge it because the mouth of the Ventricle is not yet shut which vapours are resolved into humours whereupon the colours of the rheum are which are called A suffocative rheum suffocative rheums unto which those for the most part are obnoxious which watch much Those rheums oftentimes descend in great aboundance unto the jaws and lungs where they threaten death very often Fernelius The excrement of the head is twofold distinguishes the excrement of the head into the internal and external The internal is that of which we speak which descends unto the inferiour members and is collected in the Ventricles of the brain especially under the skin of the Crown of the head where the ends of the veins are which go through the Face and Temples unto the Head for as often as these veins do swell with much excrement and humour they effuse the relicks and superfluities of the aliment under the skin which can scarcely evaporate by reason of the thickness and crasseness of the skin This is the fountain and fosterer of all external pain from hence a distillation flows unto the external parts of the body as unto the Eyes Gumms Teeth Neck Shoulders Arms Sides and Loins c. But what needs many words here is the fountain of diseases of Galen and Fernelius He which remembers those things which we have said concerning the Generation of Tartar in the parts of the body Read the 2. Chap. of this tractate of the causes of the head-ach and above Chap. 23. of the Tartar of the marrow will laugh at the seutence and opinion of Galen and Fernelius and he will easily confute their opinions concerning the external flux The true cause of the rheum Paraâ—â—ss The cause of rheum is resolved Salt when the corrosive Salt is mixt there rises pains from it being resolved The cure Every indication of cure consists in this that The indication the head be strengthned and that the flux and superfluous humidities of the brain be exiccated In the mean time a regard must be had of the Ventricle that it perform his office These three herbs take away the rheum that is the essences of them namely Balmmint Lunary and Spurge do purge and take away all humidities and flux of the head Sarcocolla or Gumm of a tree in Persia the Eldertree Anaxardium or tree in India Garden Saffron Colloquintida Thime the wild-Vine Hermodactylus Pellitory Euphorbium Mullein the Salgemme Theophrastus Read the same 2. book de signis Zodiaci sub signo Arietis These following purge the flux of the head and melancholy and indurated bloud of the head namely Polypody Ellebor Fleawort Cataputia or Spurge Tithimalus or Sea Lettice Centory and Agarick If the flux of the head descend unto the breast let him use Diacodium Diapapaver Phrisius in his speculum lib. 2. cap. 14. saith that the composition or electuary and the aurea Alexandrina expels and consumes the flux of the head which possesseth the Eyes Ears and Gumms Phrisius in his speculum the cited book and Chap. Pliny lib. 25. cap. 8. writes that these following be very expedient for the rheumatick namely usual Plantain compound Hierapicra with Agarick given at morning and at night for a dosis Ê’ purges the head from the flux likewise Ê’ of the root of Mechoacum administred purges the bloud and flux of the head Against the flux of the head and obstructions of the Ventricle take of Eyebright and Silexis Montanus and Saffron ana Ê’ of the seeds of Filipendula or Dropwort Fennel-seed Ê’ij of Marjo am Sorpillus of Pepper of the grains of Paradice ana Ê’ of Sugar Ê’ij let them be pulverized and mixt and taken in a draught of Wine or Ale The herb Bugloss is threefold the greater the less and the mean The mean Bugloss hath blew flowrs the less hath red flowrs and it is a manly kind if any carry this in his hat or on his head it is made very moist for it attracts the humours very strongly out of the head These crude medicaments do somewhat effect but yet there are far stronger vertues against the fluxes The spirit of Vitriol the spirit of Sulphur the spirit of Turpentine Terra Sigillata which by their specifical properties consume and dissipate all the matter of fluxes and distillations There must be administred three or four drops of the spirit of Vitriol in a covenient liquor in the morning or at night with Ê’ of Terra Sigillata for a dosis Preservatives as A preservative against theum in all other diseases do much avail The chief preservative is the flowrs of Sulphur which like fire consume all the superfluous matter left of Nature and stir up the natural heat that it may work strongly in the expulsion of the excrements But in the preserving much care is to be had of the Ventricle by comforting medicaments and such as stir up the native heat lest that crudities be left from the heat in the Ventricle which are the causes of most grievous diseases This can be done by no medicament as by the antidotum of Mithridatum which must be taken twice
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more diligently searched their work-houses or mines Wherefore Aristotle hath truly delivered that life is contained by heat and that neither Animals nor Plants could live without heat Again he defining Death he opposed not cold as a contrary to heat but extinction which is a privation of heat To which also Hippocrates ascribeth all the actions of the whole Animals he also affirmed that all and most diverse faculties are absolved and perfected by the benefit of this heat at fit seasons and places Philosophers searching the nature of this heat they have fallen into strange errours in that they did not distinguish the ethereal and celestial heat from the elementary heat which is in all things rising from the mixtion and temperature of the Elements but this is fruitless and void or a companion or adjunct-embassadour of the thing compound But the natural or vital heat is altogether alienated from the conditions of the Elements whereupon they called it Celestial and altogether Divine Again any man may easily distinguish and discern the vital heat from the elementary heat in Plants and cold animals as in the Poppy the Lettuce the Mandrake and the Serpent which being exceeding cold in their temperature it is certain that they do not live by this but by sole vital spirits and heat Again they brought it into controversie whether heat which is the worker of life be a substance or an accident Lastly after much contention of words they concluded it to be an accident but yet altogether celestial and divine as the light or the heat of the Sun is and every other virtue or power conveyed from the Heavens unto the prepared body They also affirm that that nature or form which consists in the matter by the mediation of the spirits or heat to be altogether one substance and that wholly celestial and divine not participating at all of the Elements The later is beaten upon and vulgar amongst the more secret Philosophers but they have not received the first But because Philosophers do intreat of vital heat they do not consider it as an accident but they comprehend together the in-bred spirits and the radical matter that is the native humidity in which the heat is seated under the name and appellation of heat for truly every thing may be found forth by it self The cause of this errour is because they have not known the original of forms which thing we wil demonstrate and explain more amply and copiously in the Chapter Of the original and differences of Forms The The divers names of Vital Heat more profound Philosophers have called this Vital Heat the Internal Sun the Internal Element and the Mineral Sun in which all the grounds of Nature are contained Arnoldus de Villa nova in his book of Conserving youth and deferring old age the third chap. he consirmeth it in express words saying That which hath not an equal is the Mineral Sun And wise men have compared the prepared body to the natural heat and sound youth for which similitude the wise men have used to call this heat by the name of an Animal for vital Sulphur and radical humidity is the store-house of all Nature for by the onely power of it all the cures of all diseases may be accomplished Galen being adduced by the notable and wonderful power of the actions in the second book of his Art unto Glauco he calleth the native Heat the Substance of the faculties and vertues which thing he doubted much in another place concerning the substance of Nature and the Soul Aristotle in the second book of the Generations of Animals the third chap. ascribeth all the faculties of all natural things to this vital heat in these words There is something in the sense of all things which causes the seed to be fruitful namely that which is called vital heat not fire for it is not any such faculty but the spirit which is contained in the seed or foamy body and the nature which is in that spirit in proportion is correspondent to the element of Stars Plato which came nigher to the shut gates of Nature called this heat or spirit the Defence of the form which heat is incident in Animals and Plants from the original He also writes that from this universal spirit of the World which alone consociates and conjoyns the soul to the World and contains the virtues that it was thereby caused and conserved for it comprehends the The Seed of every thing and the power of Procreating seminal reasons and hidden proprieties of all Procreants it filleth all and it is diffused through all and it is propagated into all Animals Plants and Metalls and these as it were of the green wind of Sulphur Concerning the native or first-begor Humidity there First-begot Humidity is required an accurate distinction of the Humours in every natural body for the attaining of the true knowledge thereof seeing that there is one humour Elementary another Alimentary another Native or first-begot and that there is much difference of them For the Elementary and Alimentary humidity do differ much from the Native and first begot humidity in the substance essence and nature The Elementary humidity is a waterish humour by which as it were with glew the dissentient and repugnant Earthly parts of the body do cohere and are united and this is common to all things which are generated by the commixtion of the concreated Elements The Alimentary is that which is attracted spiritually The spirit are â—o 〈◊〉 ed for diâ—â—erence or distinction from vapours or mists which are called spirits of the mechanical Spirits existing in the parts of the body and is exhibited or communicated to the body for nourishment or aliment which humidity all Individual things namely Vegetables and Minerals both greater and less which lie occult in the Centre of the earth attract untill they come to the predestinated limit or tearm of their continuance Afterwards the Planet ceaseth Every nutrition or nourishment is spiritual or it is made by the spirits From hence is the dewish moistening of the Microcosm and forsaketh the compound as the Philosophers affirm in these the Spirit ought neither to serve for sence or motion The Native or Inbred moisture which is also called the Vital moisture is called of the Philosophers the quintessence which may be extracted from all living roots There inhereth a matter representing Oil which is the subject of Heat and Spirits it is also indissolvable from which natural spirits and vital heat floweth as forth of a seminary and perfuseth the whole living body from which also the strength and firmness of the parts arise This fat humour which is very like Oil is not fat with Of the Microcosm which we see many parts of the body covered but it is other fat very much different and aery which flyeth the sight of the eye nevertheless it may be distinguished by art and industry and this is the Original both of spirits and
of Salt is to congeal Bodies and to make them solid and firm from hence is the hardness of the Adamant and the solidness of Gold which Aristotle and Galen ascribe to Cold. The office of Sulphur is being of a fat and clammy substance to temperate the foresaid congelation with a benign commixtion lest that the mechanical Spirits being bound and girded with the solidness and commixt proportion of Salt should commit unjust losses of their actions and offices The office of Mercury is to repair and cherish by continual moistning those which hasten unto driness and age and to make the mixtion of them to be of a sluid and moveable substance for this necessity Mercury is adjoyned to Salt and Sulphur but more sparingly and in a less measure in the Vital beginning the Elements are in the Vital sulphur the First Matter and the Balm and these three Bodies Salt Sulphur and Mercury that is the Balm makes and compounds the Domestical principles or beginnings like unto themselves from the Elements so that it requires the common and latter Elements as external Vestments These three by whose ministery or benefit all things are connext and do conspire together are the Bonds of the corporeal continuity of all Bodies Sometimes Hippocrates designs these spiritual Bodies by the name of the Soul as when he saith that the Soul of Man is united to the Soul and that by a Physical liberty Those three beginnings of Bodies in which the faculty of every beginning doth manifestly shew it self are adorned of Philosophers by the name of Spirits These means in Nature and mean Bonds that is the three beginnings of Bodies seeing they agree most highly with the Architectonical spirits and roots or seminary beginnings of things they are named of Philosophers by the name of the First Matter Now follows the tractate of the Causes and Cures of Diseases The general and special Explication of all Diseases Astral and Material or of all Elementated and Hereditary Diseases from the Book of Nature the Book of Philosophical and Physical truth with the Opinions of Ancient Writers added as Hippocrates Galen and Celsus and others In the particular curing of Diseases it is handled of the mysteries of Cures of the brevity of the Signs of the secrets of the Remedies And first the old Precepts of Galen and of others are brought and afterward it is demonstrated by the Experience of Paracelsus Thurniserus and of Excellent new Writers and Philosophers and the Medicines for all the Diseases from anatomy and the signed art as well simple Remedies as compound by shewing the work Man the Microcosmus or little World out of the Macrocosm or great World containeth in him the anatomy of health and sanity In Man are threefold Diseases Namely 1 From Fire and Air. Which two Elements generate and infect the Spirit of man from whence there are Diseases in man which they call Epidemical or Astral Diseases 2 From Water and Earth These two Elements cause the Tartar and the â—tone and all Tartaâ—ous Diseases which â—â—â— many in man 3 From the seed of Parents and they contain in them 4 courses 1 The 4 courses of the Elements from whence all sharp Diseases arise 2 The 7 courses of the Planets from whence the Chronical Diseases arise which ensure as long as the couse of the Planet 3 4 courses of the humours from whence are Salts and that of divers Tasts 4 Courses of the qualities from whence the complexions are The Microcosmus man hath not been only created according to the Macrocosm but also made subject to Diseases and Death as in the book of Theophrastus of the Astral Diseases so also of the Invisible Diseases as also of the falling Sickness as also of the Meteors and that part is called Astronomy read the books of Theophrastus of the Tartareous Diseases The old Physicians have writ nothing of these things neither knew they any thing of them if they knew any thing it was not much Saturn Hath Dominion in the Milt Jupiter Hath Dominion in the Liver Mars Hath Dominion in the Gall Sol Hath Dominion in the Heart Venus Hath Dominion in the Reins Mercury Hath Dominion in the Lungs Luna Hath Dominion in the Brain Bloud Phlegm Choler Melancholy Is Savory Sweet Bitter Sowr Salt The Galenists call the Salts Humours when as they are Salts and of divers Tasts and qualities Of these Galen writ Hot and moist Cold and moist Hot and dry Cold and dry But Theophrastus from the light of Nature found forth that all beginnings consist in Salt Sulphur and Mercury In these three the substance of all creatures consists and is conserved to the Predestinated term or limit as Paracelsus in his book de tribus Principiis and in his book Paramid Philosoph de quatuor Elementis which four Ements do arise from three beginnings Of Generation Mixtion and Transplantation The solid and firm ground of Nature being laid and the truth and Nature of the Principles being found and established and confirmed and the original differences and degrees of Forms being set down we come to the engendring of Diseases And first it is needful to prepose the Generation of natural things and the Laws and grounds of mixtion and Transplantation And then we will shew whether the beginnings of generation be spiritual or corporeal Again it is behoveful to consider whether Animals Minerals and Vegetables are generated after the same manner for those that know not the Laws and Foundations of Generations Mixtions and Transplantations and those which do not consider the Powers and Vertues and Courses of the Spirits they persist in a great Errour that bodies are only of bodies Veâ—ily they cannot tell how to free themselves in the Inquisition of Diseases which are from the bodies from whence it comes to pass that many proclaim divers Diseases to be incurable Concerning the Foundation or ground of Generation Three things are required necessary to the administration of every Generation First the Elements and Matrices Secondly Seeds Stars First Matter or Soul Thirdly the beginnings of bodies All which though divers yet they are contained in the least portion of the matter which is altogether similar as appeareth by the testimony of the sense and so they command us to worship the Divinity of Nature neither are they confusedly or rashly comprehended but they are instructed with a Vital and most forcible Power or Vertue and with an infallible science It will bring much light to our contemplations if we explain the offices of these There are more common offices of the Elements the Matrices or Receptacles and they obtain the name of the matter they are the offices of the seeds the first matter or stars Furthermore they are called fruitful because they are the Bonds of visible and invisible things and because they contain in them the Laws of Motions the Predestination of Times and the Laws of Generations Mixtions and Transplantations as in the efficient agent cause from which all actions proceed
Letter or Syllable in pronouncing Stutting is when a man cannot joyn one Syllable with another of the body hath his diseases of which some are curable some incurable Those which are almost incurable are the Traplotis the Psellotis the stammering and the stutting but these are rather hurts than diseases In that part of the mouth which is soft and loose and â—nder the tongue and is as it were bound unto it with a bond there is collected the Rana which The Rana is a Blister or little piece of flesh under the root of the tongue caused preternaturally of crass and clammy humours sometimes is like to the phlegmon oftentimes to the oedema forth of which being opened runs a filth like to the white of an egg Children are wont to be troubled with this Ulcer for they get it from sucking It is like as also the Columella unto taurus Aetius in his 8. book Chap. 39. saith that the tumour is in those parts which are under the tongue but especially of the veins Aegineta writes lib. 3. that the Batrachus or Rana is a tumour like unto an inflammation bursting forth under the tongue Concerning these read Alexander Benedictus lib. 5. cap. 8 9 10 11 c. read also Theophrastus de ulceribus cap. 25. Oftentimes the Jaws swell being filled with a cold distillation The tumour of the jaws is when the substance of them is swollen by reason of some internal humour or vapour distending them and then under the jaw bone there is a tumour seen and felt within And this or some piece sticking in the jaws presses and hinders that the meat drink or spittle cannot be easily swallowed and that without thirst or burning But sometimes an inflammation troubles and pains the jaws which hath the name The inflammation of the jaws is a preternatural tumour of the kernel which hangeth forth at the end of the palate with the falling of it unto the tongue it is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Uva of a part This is like unto a tumour and brings pain redness burning and thirst by reason the matter is so boiled and the little skin is easily disrupted the imposthume being caused filth flows forth into the mouth and jaws from hence rises a filthy Ulcer by which the breath is made stinking Such an Ulcer rises often without a phlegmon from Salt or sharp humour which eats the soft humours and hot jaws altogether Sometime from the spots of contagion it is The chance of an Uvula very frequent with lues Venerea Also the Columella hangs forth of the palate and is molestuous it is more looâ—e and long and comes to the jaws and head of the stomach it hath a troublesome tickling so that whosoever is troubled with it contends in vain to swallow for he fears lest that he should be strangled with the violence of it This hurt is generated when as it is profused and moistened with much or too much humour Also the The inflammation of the Throat-pipe Throat-pipe sometime is enflamed and swells with a redness and heat or burning and it falling into the jaws loosened with greater difficulty provokes the fear of suffocation when by inflammation the lowest part of it appeâ—rs crass but above thin and black then it is wont saith Hippocrates to be called Uva for it is like in figure colour and magnitude unto a Grapes-stone The Angina or Squinancy is an affection Squinancy Angina is an Aposthume begot in the jaws hindering breathing and swallowing of meat The symptoms of it stopping the highest parts of the throat and weazand through which the entrance is of meat and drink and breath In this breathing is very difficult as also swallowing and the drink runs back into the nostâ—ils and a bitter pain possesses the jaws for the Angina is so called ab argendo because it vexes and torments the throat and stops the passage of breath of the Greeks it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an inflammation in the throat or jaws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from suffocating or strangling when blackness and adustion occupies and possesseth the tongue Fuschius saith that it is a kind of a most cruel pernicious disease whereby the jaws are troubled and strangled Read the institution lib. 3. cap. 1. The prunella of Paracels Paracelsus calls the Angina prunella in his 2. book de tartaro tract 2. cap. 5. and thus he defines the prunella The prunella is a principal passion existing with a proper The signs paroxism in the heat having his original from Vitriol salt oppugning his proper place and Nature it is one of the kinds of the Pleurisie and Plague with the Vitriol heat In the explication of this Chap. fol. 311. the signs are First there comes redness in the jaws and tongue after comes a black colour Thirdly as it were falling coals put upon the tongue and little wheals or blisters burst forth in the tongue two or three colours are the true signs of the prunella The rest of the signs are as in the Pleurisie and Plague Paracelsus de tartaro tractat 2. cap. 4. The prunella of the Plague rises from the salt of Arsenick but tartareous spirits predominate in the prunella and constitute and cause the prunella of the Brain Breast Ventricle Liver Weazand and all the parts The Galenists make the cause of the angina or prunella to be a cholerick or sanguine flux flowing forth of the throat veins into these members and it produces the Erysipelas or Phlegmon The Fever is an individual Companion or adjunct of the angina or Squincy and the prunella is a symptom of the aiery Plague The cure of the Rana or Batrachus is that iij. drops of The cure of the Rana the spirit or oil of Vitriol be infused into the 16. part of Fountain water and that they be well tempered dip a feather into this water and wash the Ulcer that is the Rana or let a gargarism be made Another take of the herb Penniroyal Otis anum Wildmint which is a kind of mint ana i part of the root of Pepperwort and Nettle ana Ê’ij of Flower de Luce FlorentineÊ’i of Raspatum and Lignum GuaicumÊ’ss let them be cut and confused together let them be boiled in water and let a Gargarism be made and anoint it thrice a day with diameron and robuncum and Honey Roses add a little Pepper or Salt and anoint it oftener Pains and dolours effect and cause the tumour being fallen into the jaws of the The cure of the tumour of the jaws weazand therefore the cause being taken away the effect is taken away but the cause is removed especially by the spirit and oil of Sulphur which exsiccates the distillations The cure of the Laxation of the Columell wonderfully The smoke of Amber cures the Laxation of the columel Penotus in his Treatise de salibus
reasons to shew how much the peace and welfare is concerned therein by R. T. No necessity of Reformation of the bublick Doctrine of the Church of England by J. Pearson D. D. An Answer to Dr. Burges's Word by way of Postscript in vindication of no necessity of Reformation of the publick Doctrine of the Church of England by Dr. Pearson Dr. Daniel Featly revived proving that the Protestant Church and not the Catholick is the onely visible and true Church in a Manual preserved from the hands of the Plunderers with a succinct history of his life and death published by John Featly Chaplain to His Majesty The Scotch Covenant condemned being a full answer to Mr. Douglas his Sermon preached at the Kings Coronation in Scotland wherein His Sacred Majesty is vindicated by a Loyal and Orthodox hand The Royal Prerogative vindicated in the converted Recusants convinced by Scripture Reasons Fathers and Councils that the Oath of Abjuration compared with those of Allegiance and Supremacy containeth nothing but what may be taken by every pious Christian and lawful subjects with divers other things annexed in relation to the Kings Supremacy by J. Cragg a learned piece A Manual of Miscellaneous Meditations Apothegms Observations Characters and Essayes worthy the consideration of all by R. R. Christs gracious intention for peace and mercy towards sinners in a Sermon at St. Pauls before the Lord Major and Aldermen by R. Parr Minister at Camberwell in Surrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God made Man a Tract proving the Nativity of our Saviour to be on the 25. of December by the learned J. Selden The Works of that Reverend Prelate Joseph Hall late Bishop of Norwich collected into one Volume being the third Tome in Folio The sinners Remembrancer or a serious warning to the wicked to prevent their destruction and hasten their reformation to which is added Christs gracious intention for peace and mercy towards sinners by Rich. Parr D. D. Rector of Bermondsey in Southwark Divine Meditations upon the Grand and Lesser Festivals commanded to be observed in the Church of England by Act of Parliament whereunto is subjoyned A Meditation upon the Murther of King Charles the first on Jan. 30 1648. and a Commemoration of the Martyrdom of the late William Land Archbishop of Canterbury by Edmund Gayton The Reformed Presbyterian humbly offering to the consideration of all pious and peaceable spirits several Arguments for Obedience to the Act of Uniformity as the way to Unity and endeavouring to demonstrate by clear inferences from Scripture c. from the writings of Mr. Paul Bains Mr. Hildersham Mr. Baxter Mr. Robert Bolton and other learned Divines that there is nothing required by the Act of Uniformity that is forbidden by the Law of God by R. Littler Observations Censures and Confutations of notorious Errours in Mr. Hobs's Leviathan and other his Books to which are annexed Occasional Animadversions on some writings of the Socinians and such Hereticks of the same opinions with him by William Lucy Bishop of S. Davis A Tract worth the perusal of all learned men in which the Church of England is defended Admirable and learned Treatises of Occult Sciences in Philosophy Magick Astrology Geomancy Chymistry Physiognomy and Chiromancy MAgick and Astrology vindicated by H. Warren Lux Veritatis Judicial Astrology vindicated and Demonology confuted by W. Ramsey Gent. An Introduction to the Teutonick Philosophy being a determination of the Original of the Soul by C. Hotham Fellow of Peter-house in Cambridge Cornelius Agrippa his fourth Book of Occult Philosophy or Geomancy Magical Elements of Peter de Abano the nature of spirits made English by R. Turner Paracelsus Occult Philosophy of the mysteries of Nature and his secret Alchimy An Astrological Discourse with Mathematical Demonstrations proving the influence of the Planets and fixed Stars upon Elementary Bodies by Sir Christ Heydon Merlinus Anglicus Junior The English Merlin revived or a Prediction upon the affairs of Christendom for the year 1644 by W. Lilly England's Prophetical Merlin foretelling to all Nations of Europe till 1663. the actions depending upon the Influences of the Conjunction of Saturn and Jupiter 1642. by W. Lilly The Worlds Catastrophe or Europes many mutations until 1666. by W. Lilly An Astrological Prediction of the Occurrences in England part in the years 1648 1649 1650. by W. Lilly Annus tenebrosus or the dark Year or Astrological Judgements upon two Lunary Eclipses and one admirable Eclipse of the Sun in England An easie and familiar way whereby to judge the effects depending on Eclipses by W. Lilly Supernatural Sights and Apparitions seen in London June 50. 1644 by W. Lilly as also all his Works in one Volume Catastrophe Magnatum an Ephemerides for the Year 1652. by N. Culpepper Teratologia or a discovery of Gods Wonders manifested by bloody rain and waters by J. S. Chiromancy or the art of divining by the Lines engraven in the hand of man by Dame Nature in 198. Genitures with a learned Discourse of the soul of the world by G. Wharton Esq The admired Piece of Physiognomy Chiromancy Metoposcopy the symmetrical proportion and signal moles of the body the Interpretation of Dreams to which is added the Art of Memory illustrated with Figures by R. Sanders Folio The no less exquisite then admirable Work Theatrum Chemmicum Britannicum containing several Poetical pieces of our famous English Philosophers who have written Hermetick mysteries in their own ancient Languages faithfully collected in one Volume with Annotations thereon by the indefatigable industry of Elias Ashmole Esq illustrated with Figures The way to Bliss in three Books a very learned Treatise of the Philosophers-stone made publick by Elias Ashmole Esq Themis Aurea the Laws of the Fraternity of the Rosie Cross in which the occult secrets of their Philosophical Notions are brought to light written by Count Mayerus and now Englished by T. H. Natures Secrets or the admirable and wonderful History of the generation of Meteors describing the temperatures of the Elements the heighths magnitudes and influences of the Stars the causes of Comets Earthquakes Deluges Epidemical Diseases and Prodigies of precedent times with presages of the Weather and descriptions of the Weather-glass by T. Wilsford Blagrave's admirable Ephemerides for the Years 1659 and 1660. Euclids Elements in fifteen Books in English compleated by Mr. Barrow of Cambridge Excellent Treatises in the Mathematicks Geometry of Arithmetick Surveying and other Arts or Mechanicks THe incomparable Treatise of Tactometâ—ia seu Tetagmenometria or the Geometry of Regulars practically proposed after a new and most expedious manner together with the Natural or Vulgar by way of mensural Comparison and in the Solids not onely in respect of magnitude or dimension but also of gravity or ponderosity according to any metal assigned together with useful experiments of measures and weights observations on Gauging useful for those that are practised in the Art Metrical by T. Wybard Tectonicon shewing the exact measuring of all manner of Lands Squares
Italian anatomized by an English Chirurgeon The Character of France to which is added Gallus Castratus or an Answer to a Pamphlet called The Character of England as also a fresh Whip for the Monsieur in answer to his Letter the second Edition Historia Plantarum in 2. Books by Abrah Crawley an ingenious Poem in Latine Pharamond or the History of France a new Romance by the Authour of Cassandra and Cleopatra in folio The Tryal of the pretended German Princess King Charles the First his Meditations in 24o. With his Majesties Reasons against the High Court of Justice Also the Papers that passed betwixt his Majesty and Mr. Alex. Hinderson Fit to be used by all persons in private Families 6d price Rules and orders anciently used against ingrossing of Corn. The general doctrine of Equations reduced to Precepts Rules and Directions for young Divines 12. Mr. Jer. Rich's poems writ in a fit of sickness A Looking Glass for Saints and Sinners an Exposition on St. John by Samuel Smith Author of Davids Repentance and great Assize The Compleat Midwife's Practice inlarged in the most weighty and high concernments of the Birth of man containing a perfect Directory or Rules for Midwives and Nurses as also a Guide for Women in their Conception bearing and nursing of Children from the experience of our English viz. Sir Theodore Mayern Dr. Chamberlain Mr. Nich. Culpepers and others of forreign Nations with instructions of the Queen of France's Midwife to her Daughter a little before her death touching the practice of the said Art The third Edition enlarged with the addition of Sir Theodore Mayern's rare Secrets in Midwifrey with the approbation of sundry the most knowing Professors of Midwifery now living in the City of London and other places viz. R. G. J. D. M. S. T. B. W. C. M. H. Practitioners of the said Art With a further discovery of those Secrets kept close in the breast of Mr. Nich. Culpeper and other English Writers never made publick till now A Work so plain that the weakest capacity may easily attain the knowledge of the whole Art illustrated with several Cuts in Brass Parsons Law or a view of Advowsons wherein is contained the Rights of the Patrons Ordinaries and Incumbents to Advowsons of Churches collected out of the whole body of the Common Law by William Hughs Esq The Womans Councellour or the Feminine Physician modestly treating of such occult accidents and secret Diseases incident to that Sex Dictionarum minus a compendious Dictionary English-Latine and Latine English wherein the Classical Words of both Languages are rendred by Christopher Wase M. A. Master of the Free-School in Tunbridge Fax nova Linguae Latinae a new Torch to the Latine Tongue so enlightned that besides the easie understanding of all Classical Authours there is also laid open a ready way to write and speak Latine well and elegantly being very useful for Gentlemen Lawyers and young Clerks either for Englishmen that desire to better their knowledge in the Latine Tongue or for strangers to learn and speak English with the several Judgements of many learned Schollars on the whole Work The Brittish Physician or the nature and vertues of English Plants exactly describing such Plants as grow naturally in our Land with their several names natures places times when to gather them their applications temperatures vertues and Physical uses and also of all such forreign Herbs Roots and Plants as are brought hither or useful in Physick or Chirurgery with us by means whereof people may gather their own Physick under every hedge which is most effectual for their health for what Climate soever is subject to any particular Disease in the same place there grows a Cure Rareties or the incomparable Curiosities in secret writing both as well by Waters as Cyphers explained and made familiar to the meanest capacity by which Ministers of State may mannage the Intrigues of Court and grand Concerns of Princes the Ladies communicate their Amors and every ordinary person onely capable of legible writing may order his private affairs with all imaginable safety and secrefie Published to promote the publick to delight the ingenious and encourage the industrious by G. B. Gent. The History of the Turkish Wars in Hungary Transylvania Austria Silesia and other Provinces of the German Empire from the first invasion of Amurath the second Anno 1432. to this present year 1664. To which is prefixed a short discourse of the State and Government of the said Provinces The Method of Chymical Philosophy and Physick being a brief Introduction to the one and a true discovery of the other namely of Diseases their Qualities Causes Symptoms and certain Cures the like never before extant in English Several sorts of Playes Thracian Wonder Spanish Gipsie Gammer Gurtons Needle The merry Milk-maid The Wedding quarto by Mr. Shirley The humorous Lieutenant Beggars Bush Loves Mistris The scornful Lady Imperiale FINIS An Introduction to Chemick Philosophy and Physick HOw hard and high a point it is to handle what shall I say to unfold and shew naked to the sight the Living and Vital Philosophy it is hence manifest that as far as I know it hath not by any man been undertaken The ancient Philosophers and wise Old-men have involved and enwrapped the mysteries of Secrets and Vital Philosophy in shadowed Sentences and they delivered it over upon the same condition that they received it as we may see in the Epistle of Plato which he writ to Dionysius in which we read it thus written You say that Nature is not sufficiently demonstrated and explained unto you which is the chief thing therefore it is to be entreated upon but yet by aenigms and obscure sentences so that if any shall happen to the table by Sea or Land which shall read these but not understand them what shall they do but rest amazed the five years silence of Pythagoras What did Sphinx among the Egyptians but contend that Aenigms and Mysteries were to be taught and promulged in a mystical sense Concerning the more profound Philosophers and Physicians which have used a more divine original of their Art as also Physicians which have used a better proceeding in their Cures they also have handled the Principles and Grounds of the Art and left Commentaries full of riddles and obscurities Thus from the forenamed Philosophers and others it is evident that the way of approching unto the provinces of Vital Philosophy hath not been manifest For the Instructors and Masters gave precepts of Philosophy un to their Scholars which were obliged unto them by their faith and perpetual gratitude and such as were sworn unto them which preceps are as yet to be illustrated and expounded with much diligence Furthermore the Scholars gave their oaths that they would imitate the steps of the precepts of their fathers and that they would not prophane nor deflower the virginity of Nature by temerity or rashness which hath been kept from the beginning of the world For the excellency
and utility of this Philosophy it is so great that none can open and unlock the doors of Nature which are shut and lockt much less can he enter into the inmost closets of Nature which knoweth not and throughly seeth the nature of this undefiled Virgin What can Philosophers perform or what can Physicians or what can Chemists unless they kiss this Virgin with a sweet kiss This Virgin might have come forth into the conspect of her Lover more trim and deckt but she like unto a chaste Virgin which abhorreth frizling and painting had rather offer her self untrimmed at the first by so diligent negligence hoping that though she were seen bare and naked yet she might provoke wonderful love PART I. CHAP. I. The assigned Star of the Ancients IN that I am about to unfold and explain the sacred and ancient Philosophy which is collected forth of the Philosophy of the Academicks and Peripateticks I have thought it meet to set before your eyes the Opinions of the ancient Philosophers concerning the nature of things and that in brief to repeat that whereby it may appear now far Vital Philosophy hath excelled and surpassed the rude and corpulent Philosophy Which things being understood and throughly viewed it will be convenient to descend to the fountains of things All the precepts of ancient Philosophers which concerned the knowledge of Natural things have been hidden and concealed of them under feigned and dark shadows and fables for all those things which divine Plato and after him Aristotle have writ concerning the World and nature of things as also whatsoever Empedocles or Parmenides or Pythagoras have brought into the light all those precepts have been the precepts of those which writ ancient fables from whose precepts every one hath so much profited as he could attain unto by the faculty of his Wit Their precepts did signifie that the World was created of God and that it consists of one universal and common matter Wherefore they held there was but one World and not many and that Time was caused from the motion of the Heaven and that the Heavens while they were moved did effect a musical harmony by reason of the magnitude of their bodies and that the eternal Matter of the Heaven existed and that the Elements were obnoxious to corruption and transmutations according to their parts Whenas yet the whole substance is so created of him that it might be eternal All these are conserved from corruption by the Soul of the World or Divine power They alâ—o did express by fables that the Earth was unmoveable and that all other things were moved with perpetual motions and that the parts of the Elements mutually amongst themselves were generated and corrupted by the heat and cold of the Heaven and that there were made more frequent mutations of all these about the Earth They also did lay open by fables the generation of Hail Rain and Thunder and other Meteors which are caused by the Sun from Vapours elevated upwards And also they expressed how Living creatures and Plants were generated by the commixtion and corruption of the Elements of all which the Sun is the efficient cause by his moderate heat Again they affirmed that all the living bodies should die which were composed of many principles or beginnings because every compounded body is at length to be resolved into his principles Now at length we come to explain the nature of Plants and Fruits They in their fables declared that the seasons of Time were profitable to them when the Fruits and Plants are fit to gather strength and yield fruit Lastly the generation of all things whether it be by corruption of life or conjunction of Male and Female it is governed and holpen by the temperature of the Heaven both in procreating and conserving or bringing them up for from that temperature there arises an appetite and desire of procreating Again they have entreated of the Changes and Virtues of the Moon whose humour is expedient in the Full Moon to those that bring forth and for the increase of Plants and the conservation of living things which are bred And they said that the principal author of this power was the Sun which therefore the Physicians thought to be a skilful governour of Health and Diseases for seeing the mediocrity and temperature and the grievousness and magnitude of the Heat is caused by it this power is not undeservedly attributed to the Sun They judged the Sun to be the ministrant cause of God by which all things are made and generated seeing that he by this mixeth the Elements from whose commixtions all things are generated This was their Philosophy which is no other vise explained than in the sense of Fables CHAP. II. Of the Philosophy of Hermes and Hippocrates TRue Philosophy is the breathing of God and a Divine Illustration which is plaâ—e in the power and reason of no man but wholly depends on the good blessing of God Whereupon no man ought to wonder or admire that there be so few scarce one of a thousand which attains it seeing it is the gift of God yea and that a perfect gift descending from the Father of lights wisdom and truth Assuredly that the decree of God may stand firm and unviolated God hath not imparted this Philosophy to any man without labour watchings study for God still works mediately and by hands at all times unto all Nations Furthermore we must study and learn in Gods school very diligently Plato being allured by the wonderful study sweetness and desire of Philosophy went into Egypt that he might throughly learn Philosophy of the Priests that he might attain the true and sound knowledge thereof After this he coming into Brachmana and there he saw Jarcha the chief of the Philosophers of India sitting in a golden seat and he heard him reason concerning the motion of the Heaven and the Stars and the nature of sublunary things Not to trouble you with many the true Monarch of true Philosophy and Physick namely Paracelsus remained captive with the Egyptians certain years that he might be instructed by them from whom he received so many excellent Medicines Seeing there is but one onely true Philosophy and the unity thereof is from the unity of the subject therefore it is meet that one subject of the whole Philosophy should be determined The subject is the inward and essential form of everything The Subject of Philosophy existing in the superiour and inferiour Globe whose essence and properties constitute whole Philosophy namely Astronomy Physicks and Alchymy The Astronomers and Magicians have called it The invisible Sun Philosophers and Physicians called it The First Matter Physick-chemists called it The simple Radix or Root of Minerals as most learned Geberus witnesseth in the third book Rei Metallicae I am sure that many now-adays do love and esteem this sound Philosophy I am also sure that many do reject and despise it as vain and unprofitable but we must exclaim with Fabius
O happy concealed Sciences and good Arts if that onely Masters and skilful Artists judge well of you Those which profess this Philosophy if it please God are to be marked with the marks of Deceit Sottishness and Infamy by the excellent Philosophers If that it can be no otherwise then we must tolerate it for the envy of others should not fright and terrifie us from our province For truly to be derided of those wicked ones which are ignorant of the mysteries of God and the secrets of Nature it is nothing else than to be praised but on the contrary to please such is to be dispraised CHAP. III. Of the Essential Form VIrgil writ well in the first book of his Georgiâ—ks The man is happy which can attain to the knowledge of the Causes of things for this knowledge is the most difficult of all and cannot be attained but by long use for it is very difficult and remote from our Senses and wholly ariseth from the inspect and knowledge of Nature and Essence But because that all Knowledge proceeds from the Causes and then we are said to know a thing whenas we know it from the fountain of Causes as Aristotle writes perspicuously in the 2. chap. Analyticor posterior where he defines that to Know absolutely is to Know by the Causes by which every thing hath being None can open and enter in at the gates of Minerva the Goddess of Wisdom much less can he approch unto her queenly throne and attain the glorious and delectable aspect of this Queen which is not instructed with accurate and exquisite knowledge of these Causes No man shall be able to steal away the golden Apples of the three daughters of Atlas in the Garden of Tantalus whiles the Dragon watches but when he sleepeth Wherefore seeing the knowledge of the Causes is so necessary in the first place the universal internal principle or Beginning offers the consideration of it unto us whose contemplation being neglected and not throughly seen into many and great Philosophers have cast themselves head long into divers labyrinths of Sophisms but assuredly he which will bestow his study in Philesophy must aim at the real Being as one which saileth and aimeth at the pole-star and he must never suffer it to pass out of his mind which we describe thus The Interiour and Essential Form is a Vital Principle or Beginning containing in it all the Causes of the proper kind by which it frameth the Body for it self and it doth as it were forth of her bosom draw forth Colours Tasters Qualities Magnitude Figures and other signatures which are convenient and agreeable for their functions and purposes This is the Sphere of the Pythagoreans diffused equally through all the parts of the World and the Elements which is infinite and whole within the body and whole without whose Centre is every where and Circumference no where which if we shall weigh more profoundly in our judgments the images of heavenly knowledge will more nighly be beholden and the works of God in these shadows and his majesty in these images that is in the Vital principle will be acknowledged This is the sweet and noble Intelligence which is to be converted to the aspect of the Divine Sun CHAP. IV. Of the First Matter Whether the First Matter be the same with the Essential Form THe Peripateticks call the First Matter the Subject from which every natural body is generated by it self and not by accident and into which at last it is resolved So they explain the first Subject though all mix'd bodies arise from the Elements notwith landing all these Elements have so nething preexistent namely the First Matter for which and by which they are obnoxious to manifold transmutations And whenas the Form of the body vanisheth away and is corrupted notwith â—anding the Essence of it remaineth the same forthwith receiving another form Furthermore they call the First Matter the first subject of Generation therefore they conclude that things must return and be resolved at the last into the same matter But this is not to be understood that they must be resolved immediately into it but that every Corruption must necessarily at length be terminated in the First Matter How strange these be from the First Matter of the Philosophers it shall be manifest if that we recall the things forenamed unto our due consideration The Peripateticks have signified nothing else by these Arguments than a rude principle and vile mass from which the Elements were created which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which Ovid writes in the first book of Metamorphosis they made it the common receptacle place and matrix of all Forms because nothing can rceive Forms unto it unless it be a corporeal substance In like manner they affirmed that the destruction or corruption of one Form was the cause of generation of another Form in the matter by the virtue of Privation But our First Matter doth bring forms to all natural things and it sustains them not materially but effectively and formally There doth not any destruction or corruption happen unto our First Matteâ— neither is it altered either by necessity or nature seeing it is indivisible as Hippocrates witnesseth From hence it appeareth that they lest the true First Matter of the Philosophers unsearcht and untoucht which the Creator infused into that first Mass by his incomprehensible wisdom and wonderful Decree by the power of the Word and his Spi iâ— which moved upon the waters seeing that this Matter is not subject unto the judgment of sense and common notions of the mind it is invisible and naked and doth not enter into the company of mortal men but it hath vestures the princiâ—ples of Bodies and the Elements by which it keeps it self from the sight of impious and sottish men These vestures of the Elements have bewitched the eyes of Aristotle and Galen and many other Philosophers for they supposed that they apprehended the interiour and essential form of the Creature and as it were held the kernel in their hands whenas they attained but unto the barks husks and foul nature of the superficial Elements Nevertheless invisible things may be made visible whenas their vestures be put off and hid things may be made manifest This Matter is naked Diana without any vesture which doth not easily shew it self or put off the garments with which it is covered of God unless they be put off by the subtile and skilful art of Sepaperations That First true Matter of the Philosophers though invisible and spiritual yet it abides and remains with us and it is very often presented to the sense of the Wise by the help and benefit of the bonds and nigh bodies that is the beginnings from which it cannot be separated but by these and in these it exercises the operations But the vestures may be put off these principles that is the Elements may be separated from their beginnings Divine Plato pursued this First Matter
therein are privily contained CHAP. III. Of the Beginnings of Bodies and their Original Differences and Properties PHilosophers do greatly dissent in the handling of the Principles and every one almost led by his own Opinion doth bring his own beginnings Some do consist in Reason only and are not grounded in Nature they admit no demonstrations from the light of Nature Those which hold these imaginary beginnings are conversed in the Knowledge and Inquisition of the Essential Causes they are drawn by a blind and a terminary endeavour upward and downward they admit a dissolute and futile or vain confusion of things wavering this way and that way without sinews and joynts they stick in all things as if they were but beginners they hold nothing which is ratified nothing that is comprehended and nothing that is fixed and sure But they ever stand in that place and in doubt from which they may be moved with a light moment which daily Experience not only in Philosophy but also in Physicks doth testifie and approve But according to these fine Philosophers and Physicians if it please God some beginnings are of Philosophy some of Physick and where the Philosopher endeth there the Physician beginneth Aristole the chief of the Peripatetical Family or Sect made three beginnings of Nature two Essential as he calleth them Namely the Matter and the Form and one Accidental namely Privation which beginnings seeing they do alone comprehend them in mind and abstract them from the very Essence of the thing and do not explain what the Matter of a natural thing is nevertheless they would be thought to explain and lay open the Knowledge of the Matter Let me define them The Matter is of which a thing is made The Form is by which a thing is made Privation is the absence of the Form But yet it remaineth unexplained altogether what the true real and essential beginnings of Nature are All the Spagirical Philosophers have made a Matter and confessed there was a Form and that a new Form was forthwith induced the old being abolished and deprived where closely the necessity of Privation is included But while they imagine of these in their mind they consider the true subjects of Nature Wherefore whosoever is instructed with these imaginary beginnings will never come to the Bath of Diana wherefore he need not fear the punishments of Acteon Galen held that the Elements adorned with their Qualities were the Foundations of Nature Hermes ter maximus the Father of the Phlosophers taught that all things were generated of three things he explains the terminary number calling them Spirit Soul and Body though he doth not expresly shew what he meaneth by Spirit Soul and Body yet our Paracelsus hath so expounded them no less artificially than naturaly in his Book de Naturarerum The Spirit is Mercury the Soul is Sulphur the Body is Salt The mean betwixt the Spirit and the Body of which Hermes speaks is the Soul so that the mean betwixt Mercury and Salt is Sulphur which unites conjoyns and couples diverse things and compounds them into one substance of a Body Now we will seek forth the Original differences and properties of these three these are they which have wearied and astonied the Wits of many Philosophers our beginnings of our Paracelsus have true Foundations in Nature Sulphur Salt and Mercury are the issues and off-spring of the Seeds In the first framing of creatures it was needful that the Seeds should have their Foundations in others seeing they were gone from the Fountain of Unity If the images of the Seeds that is the Seeds themselves should be dispersed it was also convenient for the images of the Elements that is for the beginnings to imitate Nature So the Essence Existence Life and Act of all things are the Elements that is the Seeds which are beginnings but yet not common or general beginnings For the more full understanding of this thing in the first place the difference of Bodies is to be observed Some Bodies are more nigh their beginnings namely the Seeds and Vital beginnings Others have gone further from them as the mix'd Elements Those which are more nigh by reason of the likeness of their Nature are called Heavenly Bodies Spiritual and Vital and constant Vegetable Bodies in which the constant property of every body is apprehended These are called of Paracelsus Mercury Sulphur and Salt Not that they are altogether like to the vulgar Salt Sulphur and Mercury in Substance but in Essence Actions and Properties and as much as those perfect individuals in their kind do differ amongst themselves so much do these Vital beginnings differ in Essence Actions and Properties Those which are more remote from the Seeds are called Earthly Crass Mixt Dead and Unfixt Bodies these are the common Elements commixed with the beginnings which do exhibit or propound before our senses one similar substance of the Bodies by the virtue of mixtion The beginnings which we name first of the two are formal and natural Bodies but yet spiritual they are Spirits yet corporeal so that in some sort they are means betwixt the corporeal and incorporeal Nature The latter are bonds of visible and invisible things of temporal and eternal corruptible and incorruptible of superiour and inferiour therefore they ought to manifest the properties of the superiour and inferiour Nature So that they purely and exquisitely do not represent the conditions of either of them He which knows not these bonds hath not learned the power of life because he hath only exercised the anatomy of death Aristotle and Galen coupled death and life together and they would have attributed things belonging to dead things without qualities to the living things they both laboured for one end Furthermore in these spirits and spiritual Bodies the properties of all natural actions do bear sway and all separations digestions and concoctions in Nature are absolved and perfected by the benefit of Salt Sulphur and Mercury and not by the benefit or ministery of Heat and Humidity The temperament of all the parts are not integrated or compounded from the mixtion of Heat Cold and Driness but from the mixtion of Salt Sulphur and Mercury amongst themselves and with the Elements which agree in the Sciences and Predestinations of the foresaid beginnings and root or ground And this is the temperament of Nature Nature it self and the towardness or good disposition of things produced from the Sciences and Signatures of the beginnings for the properties of the actions which are contemplated and beheld in the natural parts as of Attraction Retention Separation Digestion and Evacuation we deprehend them to be in the anatomy of Salt Sulphur and Mercury even as the Sulphur of the Loadstone attracteth iron and worn Amber attracteth straw oftentimes also we deprehend it to be in outward things And though these three beginnings of Bodies seem to have their forces united in Nature yet they reserve the properties without hurt and confusion The office and property
Plantation are not subjected to the wills of men neither do they conserve perpetuity as the Vegetables by propagation of Individuals The seeds of Vegetables are twofold The Astral seeds which are only subject to Nature Secondly Mineral seeds which are subject to the sense and will of man as of Barley Wheat Oats and other pulse which spring not but by Industry and good Husbandry In Plants there be divers manners of propagation but in Minerals at least there is but one manner and it is spontaney or of free accord caused by no labour of man Some Vegetables are propagated by mans Industry and Husbandry by material seeds or grains either round or three cornered or long c. Some Vegetables are propagated by Graffs as Vines some by Branches or Boughs as Willows very many from Roots pulled up There are divers times of the springing and rising of these seeds whether astral or material Some spring in Summer some in the Spring some in Autumn some in the beginnning middle or end of the Spring or Summer or Autumn some spring in Cancer or in Libra or in Virgo or in Leo and then come forthâ—nto the sight or aspect of men He will admire the confluence of Nature which marketh the springing and budding of Plants at the rising and setting of certain Stars There are also certain fit places required in the Generation of Vegetables as the Poplar tree and the Willow and Arsmart love the Waters the Trifoil Ragwort the Coslip and Melilot the Origan and the herb Groundpinn love the mountains of which Virgil in his 1 book of his Georgicks writes thus here will good Corn rise there will Grapes spring plenteously and in another place good Apples will grow and flourishing Grasse And again in the second of his Georgicks he saith every ground cannot bring forth all fruits The Willows spring at the waters side the Alder-trees in the foggy Fens the barren wild Ash-trees grow on stony mountains the Sea shores are most pleasant with Mirtles our Ladygloves affect hillocks the Yew-tree loves the Northwind and cold of the Air and he addeth the cause in the second of his Georgicks for surely it is only Nature This is by reason of the temperament and friendly conspiration of superiour and inferiour things for the seeds having an in-bred knowledge do all Fructifie as Seasons and in their places for the constitution of the air is otherwise about the waters or flouds than in the valleys in which the Sun-beams by their great power cannot peirce and temperate the turbulent and crasse air The constitution of the air about little mountains is divers from that about great mountains for the conspiration of the superiour and inferiour things is chiefly to be considered in the Generations of the inferiour Globe if that the prevarications of the confluences and the dearth of Corn bring great defect There are three especial differences of Generations in this inferiour Globe of Minerals Vegetables and Animals In the Element of Water four kinds of fruits appear Salts Minerals Gemms and Stones by one name called Minerals There are only two kinds of fruits from the Element of Earth Plants and Trees called Vegetables which being explained we will descend to the Generation of Animals The vital principle of the Nature of Animals is grounded in a certain Radical matter namely in animal Balsam in Suphur and vital Liquor which two namely the vital Principle or native Heat and radical moisture or first-begot moisture have made a constant and firm Wedlock or Union as we have demonstrated in our Philosophy de calore native This first matter of Animals though in spiritual subtileness it excel the Balsam of Vegetables and Minerals neither is it grounded in a matter subject to the wills and judgment of man nevertheless it hath most effective tinctures in it in which as though in mechanical spirits the knowledge of the anatomy of all the parts of the animal are secretly contained for the least dram of the seed contains the anatomy of the whole kind because the mechanical spirits and Principles of the bodies are taken from the Dimensions and Straitness of bodies that is the First matter or stars of animals is not subjected to Geometrical Demonstrations Here the Aristotelians contend that this seminal matter is only contained in the anatomy of the Testicles Hippocrates saith that seed is derived from the most strong and forcible Root of the whole animal he testifieth it by this note because so little matter being evacuated there are made very great mutations and great losse of the strength in the body There is nothing in the body more strong than the animal Balsam or vital Sulphur Hereupon Paracelsus in his book de sagaci Philosophia calls this Radical matter the quintessence of Lmibicagaster From hence the Philosophers called the seed of Animals the viridity of Nature and the flowr of strength though we deny not but that the crude and imperfect matter which is in place for a covering wherewith the mechanical spirits and principles of Generation are invested is perfected and digested and brought unto maturity by the perfecting of the members of Generation otherwise Generation were frustrate and in vain not by the inconstancy of the mechanical spirits and vital principle but by the imperfection and debility of the bodies This is the true original of seed and the Nature in Animals From these it appeareth that the seed the Animal Balsam is not only contained in the Testicles or Brain or Sperm of the marrow but that it is diffused through the whole body that is through the whole anatomy of the Animal and it is the vital Liquor the Radical matter the First matter for these vertues and faculties which have flown forth of the whole body especially out of the principal parts together with the spirits do inhere and remain in that matter of the seed being prepared and perfected in the Testicles and are as it were the mistresses or workers of procreation Aristotle contends by many reasons that he might shew that women neither have seed nor do emit or send forth any in the Venereal act But the contrary may be taught especially by this reason because women have Testicles and Vessels for seed all which if Nature did not make them in vain as it makes nothing in vain have likewise a faculty of generating seed attributed them which is the cause thereof The truth of this matter is proved by the testimony of sense for it is seen in women which have longer refrained from coiture that their seed would flow about the Vessels being cut as well as in men but in the Testicles there is a more crass and perfect seed because women will confess that by dreams their seed is sent forth with no less pleasure than in coiture In widdows and those which have longer abstained from Venery by dreams and by tickling of the privities abundant and crass seed will burst forth This is not only confirmed by the whole
lie it is certain and most true that that which is below is as that which is above and that which is above is as that which is below This saying of Hermes is not only to be understood of the Conspiration and Harmony or Conflux and Consent of the First and uncorrupted Matter or of the stars of Generation in both the Globes but also of the Conspiration of the superadded tinctures and stars of Transplantation The Holy Ghost confirms this Hermes his concord of the superiour and inferiour things and as well of the first perfect Nature as of the corruptible and superadded Nature by John in the Apocalyp where it is writ that Apoc. â— the star of Wormwood fell upon the Waters and made the Waters bitter for the Destruction of man Furthermore this star and other like in properties are The Transplantation of Water and Earth deprehended to be in the superiour sphere â—â—ars of the Firmament So also the properties of Arsenick Colocynthis Devils Milk and Scammony and all the properties of things and of superadded tinctures according to the sentence of Hermes and Doctrine of the holy Ghost are found to be in the superiour Globe and visible stars which properties are hidden in the bodies of the inferiour Globe We were ever happy Astronomers Philosophers and Physicians if we knew that concordance of Hermes then we could truly interpret that which God spake by Moses That they were for signs which thing we see with half shut eyes these Concordances being not known Certainly many Physicians do neither believe nor do grant that from the stars of the four Elements as from universal causes of all Diseases as well spiritual as material acute as chronical all Diseases do rise seeing that the stars are such clear beautiful and lucid bodies which do absolve and finish a certain Course From hence it appears that they only read the Writings of the Heathen and that they have lost the great book of Nature and the book of Philosophy and art of Physick and that they have not read the Bible from which as from a Fountain all Wisdom floweth for if they had read the Bible with judgment they would have found it in express words writ in Job that the stars before God are not pure but contaminated with impurities and tinctures superadded wherefore as the Earth for the fall and prevarication of the first man was Cursed and filled with thorns and briers even so the superior bodies the like spiritually which the inferiours receive corporally which Hermes and all real Astrologers confirmed by Experience do affirm CHAP. V. Of the Being of Poison in the Visible Stars SEeing that in the visible stars of the Firmament there are found not onely the form of the Wheat but of Darnel and not only the Nature and Properties of Gold and Silver Balmmint and Rose but of Arsenick Woofsbane and Poppy it follows necessarily that the Being of Poison is contained in the Being of the stars though it differ from the being of poison in the inferiour bodies because it is in the stars spiritually but in the inferiour bodies corporally for Paracelsus in his book de ente Astr cap. 9. writes that there do not more poisons exist in the Earth than do in the stars when as he says all the kinds of poisons which the fruits of the inferiour Globe of the Earth and Water do shew unto us are likewise contained the stars of the Firmament And furthermore he saith of those exalted stars poisoned with impurities and resolved seeds that they can produce all Diseases which these inferiour bodies by the being of their poison can produce for the original and cause of all Diseases is the being of poison and all Diseases are generated from poison Wherefore Physicians perswade themselves that all Diseases as well spiritual as corporal have their original and beginning from the spiritual or corporal being of poison The being of poison is rightly distinguished for the difference of the superiour and inferiour bodies into the spiritual in regard of the superiour and corporal in regard of the inferiour bodies We have said in our Philosophy that no Element doth bring forth fruits in his own proper place but in a strange place and that the fruits of the Firmament were absolved and perfected in the Air for as the fruits of Sanity flowing from the Firmament are absolved in the Air so also the stars of the Firmament do lay down the fruits of Diseases and Death in the bosom of the air that there they may attain the predestinated term and perfection But seeing that the necessity of the air is so great to all living creatures that they cannot want it for a moment It comes to pass that not only brute Animals do attract corrupt and infected air by breathing but also men for the aliment of the Microcosm as of the superiour Globe is altogether invisible and spiritual Hippocrates in his book de flatibus shews the unresistible necessity of this aliment The necessity of breathing is so great to all mortal creatures that though man abstain from all other things so that he neither eat nor drink yet he may live two or three days or moe but if any man have the passages stopped by which breath enters into the body he dies in less than a moment of an hour Again men may cease from other labours but there is no rest or ceasing from breathing granted to any Paracelsus in his book de ente Astror cap. 7. calls the Air a great Mystery but yet for some analogy or similitude for by the air he understands the stars of the air which give life unto all things And it is truly said of Paracelsus in the same Treatise cap. 7. that all bodies and Elements are preserved by the air but not by the air alone but by seeds and stars for all aliments and nutriments are seeds but mixt with impurities Neither is the air alone as far as it is an Element infected with poisonsome properties but that great Mystery from the resolution of the poisonful tinctures is Transplanted and transmutated which gives aliment to the vital Balm So that this aliment being received and the great Mystery being Transplanted and transmutated the animal and vital Balm is also infected whereupon follows the Transplantation of the body into a calamitous chance Although this aliment be invisible and want external signatures by which they make differences of the aliments of the inferiour Globe as Taste Solidness Crasness Tenuity Clamminess Heat Easie or Hard Digestion yet it is not destitute of the interiour signatures for the spirits and resolutions of fruits of the superiour Globe are neither sweet nor sowr bitter nor sharp white nor black and very often admit or receive stinking smells In this aliment four qualities as the qualities or faculties of some poisons exist and triumph which neither by taste nor smell or any manifest qualities shew and manifest their occult qualities But pernicious resolutions are
evacuated by sweat the Tartar makes an union with it or the Sulphur and when this is come to pass the Tartar is no more generated but dung and excrement in which Tartar lieth hidden from hence mixt diseases are ingendred for the excrement of Nature namely Sulphur putrefies from whose putrefaction arises the continual rotten Fever and other inflammations This is to be noted that the excrement of bloud viz. Sulphur being commixt with Tartar is expelled by sweat but if for the weakness and debility of the spirits or Ventricle of bloud only the Sulphur be expelled but the Salt or Tartar which is the other kind of excrement remain whether resolved or coagulated and brings infinite diseases with it The bloud in the greater World is nothing else but Wood but there are infinite kinds of Wood therefore there are infinite kinds of bloud and as there are divers fruits of Trees so divers diseases of bloud exist as he speaks in Paragra de Philosophia pag. 27. In another place he saith that the bloud is the Element of Water in the Microcosm How many fruits of the Element of Water are found to be in the Macrocosm so many diseases are found to be in the bloud of the Microcosm CHAP. XXII Of the Tartar of the Flesh THe liquor of the flesh is the Ventricle of the flesh in which the excrements are separated from the liquor of the flesh and from the nourishment of it If the separation be exquisite the excrements are carried unto the veins and pores of the bladder and are expelled together with the Urine but when two excrements concur namely of the flesh or of his liquor and nutriment then the Stone is begot in the bladder and the reins it is called the Generation of the Stone from the Urine of bloud and such little stones are begot not only in the bladder and reins but also in other parts of the body from whence oftentimes arise obstructions and divers chronical diseases in the hips loins sides and other parts These are the most vehement kinds of Tartar or the Stone The Stones which rise from bloud are greater and harder and have more invasions of the fit than those which rise from Urine simply so called CHAP. XXIII Of the Tartar of the Marrow THe liquor of the Marrow is the Ventricle of the Marrow this liquor is fatness but the liquor of the flesh is a thin water the Ventricle of the Marrow hath a fire of digestion for the necessary use of life it can both digest and perfect for it self In other parts and in the Ventricles the excrement and Tartar is separated from the nutriment and so likewise in the Ventricle of the Marrow The Tartar of this Ventricle is not in a coagulated form but in a resolved form because the fatness hindereth as in the 18. Chap. for the same cause is said that butter hinders the Generation of the Tartar whereby it may not be so easily coagulated Though this Tartar be resolved nevertheless it produces The Symptoms whiâ—h follow the Paroxism of the Tartar Fat Ulcers from the Tartar of Marrow many and divers Tartareous diseases which they are wont to call doloriferous fluxes and every Arthetica and Sciatica which is not a perfect Gout rises from this Tartareous liquor which is seated in the joynts sinews and junctures or ligaments which bâ—ings with it the symptoms of the Stone He which can cure the Stone may cure this disease Parâ—â—â—l 3 Param de morb origina ex Tarâ—â—râ— Tract 5. but if not he can never attain unto the perfect curing of it The liquor of the Marrow of the sound is sound when the excrements are consumed by the driness of the bones and do not fall into strange places junctures flesh and ligaments but when they pass over the set limits of their place they produce divers diseases the Podagra the Chiragra the Genugra the Sciatica and the pains of the joynts There is a Ventricle and fire of digestion in the glewish matter of the joynts of â—ans body the fire separates the excrement and Tartar from the nutriment The glew is a most excellent member induced with a most exquisite sense which of all members can suffer the least The Tartareous excrement of it is twofold namely coagulated and dissolved In the beginning of separation before the spirit of Salt come it appears in the substance of the liquor but after the spirit of Salt comes it is coagulated into a solid substance from which the Podagra Chiragra and Genugra are begot The Medicine which reduces resolves and consumes the Tartar cures and removes the Podagra and his kinds and he which cannot reduce resolve and transmute the Tartar cannot remove the Podagra The Cholick â—ises from the Tartar of the Intestines Theophrast Tom. 5. prob 207. The Stone of Paracelsus is called a Tartar of the bladder so also the Urine is called a resolved Salt p. 208. Eodem loco CHAP. XXIV Of the Essence of Seed WE insisting in the steps of Paracelsus hitherto have explained the three Beings of Diseases the Being of Stars the Being of Nature and the Being of Poison though Paracelsus makes five Beings of Diseases yet seeing three only have natural causes and admit explication the other two namely 1. the magical being which is opposed directly against a Christian man 2. and the real being which is an unsearchable secret are left unexplained of us seeing that these three being explained suffice any Physician Perchance some may wonder wherefore we have not made mention in the general explication of Diseases of the three principles to the which Paracelsus ascribes all the causes of diseases I answer that Paracelsus in his book 1. and 2. Param writes that all diseases consist in three beginnings in Salt Sulphur and Mercury but it is not simply to be understood but in his 1. book de origine Morb. ex tribus substantiis in the end of the 2. Chap. he expresses his mind saying that every disease is to be conferred with man through all his parts he proceeds that this is the ground of the knowledge of diseases if a disease must be conferred with man according unto his accident or proper and essential adjuncts for so the four Elements the three Principles or three Substances the four Stars four Earths four Waters four Airs four Fires and all the conditions and properties of man are comprehended without which no disease can be In the greater World we see the sublimation of Mercury in which there are three beginnings essentially for an individual by it self is absolute In the less World such a digestion is wont to be made from too much Fire of digestion This sublimed Mercury is the greatest poison in the Microcosm begets the Epilepsie or Falling sickness But none will perswade himself that this Mercury alone is a beginning but an individual in which not one but three beginnings concur Paracelsus oftentimes calls it Mercurial Salt of Vitriol in which
Sleep or Narcotical medicines which smooth and do as it were make the pain sleep In the raging pains of the Head the too much good bloud is to be let forth of the forehead or receive the oil of Musk and the oil of Camphora of each six drops give it in Wine or in Ale in the morning or at night this is a secret against the raging pains of the Head Take the Fish Cancer bruise it strain forth the juice make it into ointment apply it unto the Temples Theophrast Paracel in his book de vermibus Chap. 11. against the daily pain of the Head Take the leaves of Penniroyal and Polypody and Sena Vervin and Anise of each Ê’ij of Ginger Ê’iiij let them be pulverized and mixed Again receive the spirits of Wine whereby the essence may sooner be extracted forth of Origanum Hysop and the slowrs of Camomil pour it upon the Powder let them be digested and afterward distilled through the Alembeck with a gentle fire Administer 4. or 7. drops of this being extracted in a convenient liquor Theophrastus Paracelsus in his cures which he left writ with his own hand one had this Head-ach as he writes and his Head was purged by the Nostrils by infusing juice of the herb Hoggs-bread by an instrument called Rhinechites or instrument for the Nostrils as also by a quill In the same place he writes that one had a vehement Head-ach for the space of a year and he was made whole only by opening of the crany of the Head and by the same means the tumour of the Brain may be cured by administring therewith the oil of Salt in the water of Basil Another Cure There was a certain Barber of a City in Germany who was tormented with a very grievous Head-ach I gave the oil of Marjoram that he might smell and I put a drop of it in both the ears He brings the oil of Anise for the pain of the Head the external oil of sweet Cane the essence of Cloves or the tincture of the oriental Saffron a drop of which must be mixt with liquor Broth or Wine The distilled oil of Amber helps the Head-ach if it be taken with the water of Linden tree the oil of Vitriol and the spirit oâ— it the oil of Corals are also very beneficial In the curing of the Head-ach there must a regaâ—d be had of the belly for if it be obstructed all medicine will be in vain Furthermore if it be constipated it is to be sollicited with a suppository CHAP. III. Of the Diseases which annoy the substance of the Brain and first of the Phrensie THe depraved Function of the principal faculty of the Soul which is seated in the substance of the Brain as in his proper closet is Sottishness which is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an abalienation of the mind â—hose which are troubled with it Sottishness is a defect of Reason when man is depraved only in the use of Reason either think strange things such like as are either no where or else are much otherwise those which are sick with it as Hippocrates says almost feel no pain There are three orders of Sottish men some do doâ—e onely in cogitation as Melancholick men which walking think in their mind that they see things which are not so Others in words as Phrentick men which bable many things immodestly confusedly and without judgment Others in their work as Out-raging men which accomplish their words with deeds Fernelius saith that the cause is a humour or an exceeding hot vapour effused into the substance of the Brain and his Ventricles by whose impulse and agitation the mind is reduced unto some false and feigned things Some Sottishness is with a Fever some without a Fever That which is with a Fever is the Phrensie or Doting Of Hippocrates Galen The Phrensie is a great and continual Sottishness joyned with a Fever Aeginetas Trallianus and other Greek Writers it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not only hurt the Head but the Mind which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is understanding and discourse as Galen asfirmeth The Galenists say that the Phrensie is begot when yellow choler ascends to the Brain and inflames the Membranes as happeneth in sharp Fevers Paracelsus lib. 10. Parag. de affectibus cap. 1. Parag. 3. saith that the Mania the Phrensie and the kinds of Madness and other most grievous diseases are got from obstruction In his 1. book Chap. 3. de viribus membrorum he writes that the Phrensie and Out-raging madness are generated from the obstruction of the spirit of life namely when the passages by which the spirit of life passes to the Brain are obstructed then there rises a putrefaction in the Brain and continues to an ulcetation from the putrefaction rises an inflammation and when as the passage of the spirit is suffocated then it shakes the whole body with the fit of a Fever In the second book Parag. de morb Vermium Parag. 2. worms breed in the principal members only except the Reins Salt predominates in the Reins in which consist the Balm of life which expels all Rottenness by reason of the Urine for in the anatomy of the Brain there is a worm found which hath almost eaten the thin film of the Brain from whence the Phrensie is begot lib. 2. Param de origine morbor he saith that the Mania and the Phrensie are begot by the sublimation of Mercury But how do these agree These are to be reconciled viz. from the sublimation of Mercury and from the multitnde of vapours ascending there is begot an obstruction and from the obstruction the oppilation of the spirit of life and from this obstruction rises the Mania and the Phrensie so that Paracel somtimes names the remote cause sometime the immediate cause of a disease in his 3. book Parag. de origine morborum ex tartaro tract 4. he writes that a Tartar is begot without the substance of the Brain in the Ventricle from which the Phrensie the Mania and other kinds of madness arise which is an oppilation of the spirit of life from Tartar The cure of the Phrensie In the tract 3. Parag. de Alchymia fol. 74. Paracelsus writes that the more griâ—vous Apoplexy Paralysis Lethargy Falling-sickness the Mania the Phrensie and the melancholy cannot be taken away by the decoctions of the Apothecaries Bartholomeus Anglus lib. 16. cap. 96. writes that the most excellent cure of the Phrensie is that sleeping medicines be administred to the patient afterward the obstruction is to be removed and the Brain is to be comforted and strengthned Joannes Montanus in his Treatise de terrasigillata saith that that Earth is a very present cure against all raging diseases of the Head Paracelsus in his Cures writes that a German Prince was Frentick and he administred for the
grievousness of the Fever five grains of Laudanum and therewith the Fever was expelled and he sleeped six whole hours The grains of the oil of Pearls and the herb Sena administred in his proper liquor extinguishes the inflammation of the Brain The strengthning of the Brain is made by the green liquor of Silver the secret of Vitriol the oil of Bread the liquor of Saphire the liquor of Musk the balm of Sulphur the water of Silver The tincture of oriental Saffron being applied about the Nostrils or Temples will help the Frentick or Sottish men Bartholomeus extols and commends the essence of Topaze lib. 16. cap. 96. The Urine of the Frentick which is of a pale colour fore-shews and Prognosticates death green Urine with a green circle shews the most present danger of death The said green Liquor of Silver being an Excellent Medicine for all Infirmities of the Brain is thus prepared â„ž pure Silver dissolve it in Aqua fortis and precipitate it with Salt water then dulcifie the Calx with hot common water the more the better till it be fully free from the Salt tast which being done mix it well with flowrs of Sulphur then reveâ—berate it under a Muffel to a vrey subtil Calx upon which put a high rectified Spirit of Wine Tartarized and set them to digest in Balaneo moneth then distil off the Spirit of Wine and return it on again which work of Cohobation must be reiterated seven times and then have you your foresaid Calx in a Liquor which you must set in Balneo again to digest a moneth then will it become a pure green juice most prevalent in all affects of the Brain much conducing against the Stone in Reins and Bladder and very succesful in all hot Fevers CHAP. IV. Of Out-raging Madness WHen black Choler is begot by the adustion of melancholy or bloud or yellow choler then the Mania invadeth and possesseth which comes often unto the melancholy waxing hot This black humour as likewise melancholy is collected sometimes in the films of the heart sometime in the whole body sometime in the head alone when this humour is hot it causes horrible and Out-raging doting but if it puâ—rifie Of the Causes Differences and Cure of the Mania Cap. 1. Of the Treatise of Diseases of Mad-men The Mania is a great Sottishness without a Fever it bringeth a Fever but if it only boil vehemently then it causeth a solitary Out-raging madness without a Fever and also it adjoyneth the signs The Mania is of us called a furor or Out-raging madness which immitateth the doting of the melancholick neither in thought word or deed but yet with brawling chiding and shouting as likewise the man possest with it is of a terrible look Again the Mania doth impel and possesse the patients with a greater violence and trouble and perturbation of the mind so that they invade men immodestly and fiercely like wild beasts with their teeth nâ—ils and hands The signs and proper adjuncts of those which are Out-raging are demonstrated by experience The cause in which all the Galenists insist and agree of shall be manifested by Paracelsus whether it be true or false The Mania according unto Paracelsus is twofold The one which invadeth a sound man and it is a disease the other is a symptom of a disease as in the Plague and Fevers Paracelsus in his book de morbis amentum writes in the second Chap. that the Mania rises from three principles or beginnings and in the same Chap. he divides the Mania into two kinds The one is that which rises from pain when as a vapour remains in the Head the other riseth from sublimation and is coagulated in the Head In the Cure we must respect these two causes viz. that the vapours from pain be consumed and dissipated and that that be resolved and reduced which is coagulated of sublimation The Mania hath his original either from Bloud Veins Ventricle Intestines Reins Liver Spirit of Urine and the Lungs de morb amentium cap. 2. It cannot be sufficiently known where the mine and procreant cause of the Mania is for it is an astral disease The true cause of Mania is in what part of the body soever Mercury lyeth hid and is reverberated into slime and is dissolved in very strong water which being dissolved is mixt with the spirit of life and inflames it there is such a subtileness in this strong water that it will not bide in the bottom but rises up unto the top The extreme acrimony of that humour appears from sneesing which provoking quality rises from the greatest acretion which comes to pass if any receive in at his Nostrils the smell of the spirits of Aqua fortis Salt and Vitriol This reverberation of Mercury proceeds from too much heat as for example If the spirit of Salt be mixt with the spirit of life it is of such a subtilty and power that as soon as it comes to the Brain it causes the Mania and extreme madness The Cure of the Mania is twofold the one which refrigerates and coagulates the faulting matter The other which altogether disperses and consumes the matter of which it is generated The refrigeration and coagulation of the matter faulting is caused by the curing of the Falling-sickness Receive of the oil of Camphora Ê’ of the oil of Musk Ê’ mix them and administer them at every time This medicine is most excellent in the cure of the Mania for it doth wonderfully coagulace the matter of the Mania and it extinguisheth the heat of the body and the boiling of the bloud and it altereth the matter as cold changes Water into Air. This oil may be applyed outwardly about the Templâ—s and Fore-head Also these remove the Out-raging madness by a secret specifical vertue The quintessence of Silver the quintessence of Lead the quintessence of Iron the quintessence of Quicksilver the dissolving of Christal and Coral so also the appropriate extraction of Camphora the extraction of Gold The medicines which remove the hurtful matter of the Mania are these which may be applyed either outwardly or inwardly Chief sleeping medicines the quintessence of Mandragora of Opiates of the Poppy Henbane The chief Cure of the Mania consists in Laudanum prepared with Pearl lib. 2. cap. 4. he setteth down a secret of Salt Peter which so strengthneth the Brain that neither turning of the Head nor the Phrensie nor Mania can hurt it By that Salt Peter he understands in that place distilled Salt Peter with the Spirit of Wine alcosiated and rectified Again let it be circulated untill it be made spiritual volatile and essential which essence is to be administred with claâ—ied Wine Pythopaeus says that he cured some which were Out-raging mad with the spirit of Lead Read Theophrastus Tom. 7. fol. 186. he understands by Gilla Salt Peter The said Laudanum prepared with Pearl â„ž old Opium â„¥ 4. cut it in thin slices put them in a Pewter dish so that they touch not
the ordinary one make thus â„ž white Sugar Candid â„¥ 6 spirit of Salt well rectified half an ounce and as much pure water as will make the Sugar like thick a syrup then add to those half an ounce of purple Calx of Gold which hath been first solved in Aqua fortis then precipated with Tin or Spilter and well edulcorated and dryed lastly to all the former ingredients add also one ounce of pure Pearl in subtil powder and one dram of good Ambergreece so have you a far more excellent Confection than the common one wherein the Gold is used in its metalline form and so hath no effect in the medicine but here by reason of it subtil preparation it rendreth the medicine aboundantly more cordial more effectual CHAP. VI. Of the Lethargy THe Lethargy is a torpor or drowsiness and almost an unresistible necessity of sleeping according unto The Lethargy is almost an unresistible necessity to sleep Celsus lib. 2. cap. 10. 20. The Galenists say that the cause of this disease is a cold and slegmy humour which in great aboundance is effused into the substance and Ventricles of the brain The kinds of it are the Catophora the Coma and the Carus The Catophora is a profound and deep sleep The Coma Catoche or Catalepsis is a stupour while one wakes whereupon Physicians The Catalepsie is a prefernatural affect of the Head whereby man is deprived of all motion suddenly as if he were congealed call it a waking dream by which the affected both waketh and sleepeth together which sometimes rises from too much drinking of Wine as Galen affirmeth in his 3. book Chap. 5. de temperameutis The Carus is such a profound and deep sleep so that the sick doth neither feel the The Carus is a dead sleep out of which man is not easily wakened without often and loud calling upon and beating of his body pulling off the hairs nor beating nor pricking of the body Paracelsus in his 2. book de vita longa Chap. 2. de gutta saith that the lethargy is a kind of gutta that is of the Apoplexy for the Apoplexy is begot of ill-digested sublimated Mercury if that the genus of the Lethargy then the species though the sublimation be not so vehement in the lethargy and other kinds of the Apoplexy as in the Apoplexy it self â—n another place he saith that the Lethargy is generated from too much moisture of the brain which being dryed and abolished the effect is removed when it is to be dryed and exsiccated the 1. book of preparations teaches us tract 4. fol. 42. The Cure of the Lethargy It is to be removed and Nature is to be corroborated and strengthned Paracelsus in Parag. de Alchymia saith that the lethargy is not to be cured by ordinary decoctions for it is a Mineral disease and therefore it is to be cured by Minerals Paracelsus in his cures relates that a certain man after a Fever fell into a deep sleep so that he felt not if any prickt him neither would he open his eyes or speak any thing he had the lethargy and I cured it with the oil of Vitriol so also there was a woman waking which was affected with the lethargies sleep so that her eyes were still shut and hardly would open them if she were called upon neither could any understand what she spake neither did she rightly answer I restored her to her health by the oil of Vitriol alone The chief Medicine of all in Curing this Disease is Antimony for in this one all the wayes of curing are found for it takes away the cause altogether and strengthens Nature by a specifical vertue wherein it excels Some drops of the oil of Vitriol administred with Marjoram water availeth much In this part the spirit of Vitriol is much better and more excellent In the volability of Vitriol there is a secret of corroboration of the spirits of the brain and heart Bartholomeus cures the lethargy with Sulphur lib. 16. Chap. 94. so also lib. 7. Cap. 7. affirms that this is a most excellent Dosis in the Falling-sickness â„ž of Opium Theb. Ê’i of Cinnamom Ê’iij of Musk and Ambergrece ana 6 gr of the seeds of both the Poppies Ê’i of Mandragora ℈ i. of the juice of Henbane ℈ i. of Mastick Ê’iij let them be pulverized mix them and make a mass of them with the juice of Pomcitrons put them in the rine of the Pomcitron and shut it with the bark afterward put it in dough bake it as bread when the bread is back'd let them be taken forth and bruised and put in â„¥ i. of the secret of Vitriol Read Theophrastus Paracelsus de morbis Amentium tract 2. Cap. 1. A precious Medicine of Antimony in a Red Oil prepare thus â„ž pure Regulus of Antimony grind it to subtil powder put it in a Cucurbit and by degrees pour on good Aqua Regis prepared with Salt so dissolve the Antimony and when it will dissolve no more decant it and on the remaining part undissolved pour fresh Aqua Regis and so do till all the Antimony be dissolved then let it all stand unmoved and the Antimony will settle to the bottom of the glass in white powder from which decant all the water and with sweet water made hot edulcorate the white powder and dry it that being done put the white dry powder in an Iron box stop it well with a scrue that no air may enter and keep it five days in good heat then take it out and you shall find the white powder become red from which extract a red tincture with pure distilled Vinegar which abstract again then remaineth behind a pure tincture of Antimony upon which put pure Spirit of Wine digest together in Balneo then distil by retort so will you have a bloud-red Oil which may well be termed a great Arcanum in medicine which being most prevalent not only in the foresaid disease but in many others likewise CHAP. VII Of the Falling-sickness and his kinds THe Falling-sickness is a disease inherent in the body not corporally but an The Epilepsie or Falling-sickness is a preternatural affect of the Head by which the whole body for a certain time is convulst with the hurt of sense and reason astral disease It is an Elementary disease not a complexionate disease it is a spiritual disease not a natural disease The species or kinds of the Falling-sickness are all the kinds of the Epilepsie the suffocation of the matrix without his place the swounding with his kinds viz. the returning deliquium and the swounding not returning the Vertigo or turning of the The Vertigo is a preternatural affect of the Head whereby all things seem to turn about head The Vertigo rises from the obstruction of the principal bowels Paracelsus lib. 3. de caducis para 2. The Vertigo is a kind of the Falling-sickness The cure of the Vertigo is the same with the Falling-sickness The cause of
dizziness is the spirit of Sulphur ascending from the inferiour Heaven unto the Firmament that is unto the Head in which it is resolved it being resolved produces the Vertigo the Pulse of the heart and the Night-mare Sublimed Mercuty causes the paroxisin of the Apoplectick and the Epileptick by his fame The paroxism dures untill the Mercury be consumed which is a sperm of some Salt begot from imagination besides Nature the ectasis Paracelsus lib. 3. Parag. de morbis caducis Parag. 30. Therefore we must know that the most of the Mercurial diseases are kinds of Mercury and as many kinds as there are of Mercury so many kinds there are of a disease for the Falling-sicknes is not caused from Complexions Qualities Thurneus saith that the cause of the disease is in the bloud or Humours as the vain Galenists have taught Fernelius the most Learned amongst the Galenists in his 2. book Chap. 22. de abditarum rerum causis writes that the Falling-sickness of what kind soever it be is generated from the being of poison so also in his book de Sev. p. 315. saith that the root of the Epilepsie is Mercurial Vitriol partium morbis he acknowledgeth that besides the aboundance of humour there must needs be a poisonful offensive and grievous quality in the substance of the brain which is the cause of the Epilepsie which as often as it is agitated and contends to enter into the brain it as it were â—miting and the brain resisting and oppugning by their oppugnance and fighting the Epilepsie is caused This man amongst all the Galenists of this age came the nighest to the knowledge of the cause of the Epilepsie In another place Paracelsus writes that the matter of the Falling-sickness is stupefactive and biting Sulphur existing in the Microcosm which like unto smoke by boyling caused from the stars hurts the brain Paracel de morbis amentium tract 1. cap. 1. The original of the Falling-sickness is fivefold in regard of their places forth of which it first proceeds and arises from the brain heart liver intestines or from the four external members Fernelius makes three differences of the Epilepsie one is assigned from the Brain another is of the Ventricle the 3. is that which is caused by the consent of every other part Galen brought in a twofold Epilepsie by it self and by consent But certainly it is one and the same disease proceeding from the same Beginning Root and Seed They cause the nources and conservants and the difference of the sick they alter the signatures of the symptoms by their vehemency celerity frequencie duration and such like for the Falling-sickness of the Intestines Diaphragma Teeth Hands Feet Testicles Marrow and Throat do differ much amongst themselves I say that the Falling-sickness of the glew and bloud differ much from that of the Ventricle and Diaphragma by reason of their places and matrices in which the cause of the disease consists and where it emulates the nature properties subtilty and power of the matrix Again according unto Paracelsus de caducis Parag. 3. fol. 339. 340. The Falling-sickness is fourfold according unto the four Elements for the differences of the fourfold Falling-sickness are taken from the diversity of the pains and fits We must here recur unto the beginnings of Philosophy As in the Macrocosm the Element of Fire is most forcible so in the Microcosm the fit of the Falling-sickness from the fiery star is most vehement for it consists of more forcible and potent seeds by whoseresolution it is wont to possess the vital Elements of the whole body in a moment like a thunderbolt The paroxism of the Falling sickness from the Air is most mild and gentle so also there are four degrees of the Falling-sickness in the Microcosm as in the Philosophy of the Macrocosm we have set down four degrees of the Elements The Falling-sickness from the star of the Earth obtains the first degree The Falling-sickness from the star of the Air obtains the second degree The Falling-sickness from the star of Water obtains the third degree The Falling sickness from the star of Fire obtains the fourth degree After this manner the specifical Remedies of the Falling-sickness are divided into four degrees as we will say in our cure and his kinds The Falling-sickness and such like diseases which are infamous and notable in destruction and difference of paroxisms or symptoms have twofold particular indications for some Remedies especially respect the paroxisms some respect the roots or grounds thereof the cooling of the boiling spirits girding pricking and binding c. especially respect the paroxisms but the resolution of the Epilepsies tincture that is the consumption and abolishing of the seed of the root respects the roots themselves c. These indications admit easie mixtions and may be absolved by the same remedy Therefore we have distributed the remedies or medicaments into two orders I he one respect the paroxism the other respect the roots or grounds thereof Lastly we adjoyn medicaments which do not only respect the paroxism of the Epilepsie but also the very roots The true opiate Laudanum of Paracelsus respects the paroxism and constringes mitigates releases and binds the boiling spirits of which iij or more grains are administred with the spirits of Vitriol and essence of Camphora The essence of Manna and mans bloud respects the root it self of which there is to be administred in the full moon unto the Epileptick every moneth for it mitigates it and expels it A perpetual remedy of it is the essence of mans scull with the water of the flowr of Linden in the paroxism and before the paroxism a spoonful of Selondines water for the first dosis The extract of Elaterium The Azure stone and the Armenian stone prepared with the water of Balmmint and Bugloss The essence of black Ellebor Theophrast saith in the beginning of this disease if any have 3. 4. 5. or 6. paroxisms and no more two drops of the oil of Vitriol two drops of the oil of Pearls administred in Aqua vitae do altogether remove and expel this disease Theophrast saith that he hath approved this by deed The Philosophers stone and the Mercury of Gold or Silver removes this disease Paracel in tinctura Physicorum saith that the oil of Silver of which there must be taken ij or iiij drops with the water of Betony and Sage and Balmmint dissolves consumes and removes the root of the Falling-sickness The Smaragdus not only drunk but if it be hanged about the neck it wars and expels the Falling-sickness as an enemy Read Theophrast lib. 3. Parag so also in his book de signis Zodiaci a little after his Preface he saith that in the centre of the Scull of a A German cured his Son with such a bone of the Falling-sickness strangled man there is a bone found of a triangular figure it is not found in all Sculs but in some This bone being pulverized and
administred in the appropriated water removes and takes away the Falling-sickness though man hath been troubled with it for twenty years The Galenists administer Atomatical medicines and Muscatum Diacastorium Diamoschatum Dulce Elplerisarcaticon Hieralogodion and Oleum Benedictum Phrisius in speculo medicinali and Ruffus in Autidotario commends syrup of Stecados Phrisius in speculo fol. 67. administers Magna Therica and Sage pillulae faetidae The Galenists say that conserves or conduits and also Trochisses and Eclegmata respect and cure the head and other cold distemperatures of the sinews of the head so also the flowrs of Rosemary and of Galingale and of Marigold with Betony and Briony administred in the morning and evening of the quantity of a Walnut Sometime Aromatical powders are mixt with Sugar or appropriated syrup which mixture they call a confection But certainly it is well said of some of more sincere Philosophy that the Galenists flatter and palliate the diseases but they do not cure them which the experience of the cure of the Falling-sickness doth testifie for if crude and imperfect medicaments effect nothing in the curing of the Falling-sickness then the sick are neglected of those false Physicians as if they were incurable for the cure of the Falling-sickness is not in Sage Marigold and Marjorum It is no wonder that they believe not the original of the Falling-sickness when as they cannot see it with their sense The Remedies of the Falling-sickness are twofold Coporal and Spiritual some are good for the younger sort only some for old men some for maids some for old Women some cure by coldness not by that external quality but by the Narcotical and coagulative virtue some cure by their specifical vertue some by their sleeping power and vertue The oil of Amber is good for Infants and the younger sort one drop of it being administred in the water of Fennel unto the Infants so also the water of Selondine is most excellent for the younger sort and Infants being anointed upon their nostrils as the oil of Amberâ—is likewise it is good for them to receive ij drops of the oil of Corals and one drop of Aurum potabile at the first dosis at the second dosis two drops at the third dosis three drops at the fourth dosis four drops it is a most strong thing therefore it is to be given with judgment Let three drops of the oil of Amber be administred in the liquor of the water of the Lillies of the Vallies unto the younger which are about 18. or 19. years of age Let there be taken also yellow oil from the smoak of Oaks and let ij drops be administred to the more aged in the water of the Lillies of the Vallies and they will take away and remove the Falling sickness The remedies of the Falling-sickness are fourfold in The 16. Chap. below dâ— morbis pulmonum regard of the four Elements The most grievous fiery Falling-sickness is cured by the essence of Antimony Paracel in Laboryntho fol. 222. The destroyer of the Microcosm takes unto it Realgar that is the being of poison and threatneth death unto him by infection The conserver of the Microcosm takes unto it the slowrs of Antimony and overcomes the destroyer if so be they be conferred with the internal Balm of mans Nature they are the chief and especial vertues against all the kinds of poison The aiery Falling-sickness is also expelled by the secret of Selondine The aiery Falling-sickness is cured by Theriniâ—tis which is a kind of Manna and there is the same signature of it and the Plantain The essence of crystal and the Misledine of the Oak cure the watery Falling-sickness The Falling-sickness from the stars of the Earth is cured by the seed extracted of Piony Poppy The universal remedies are potable Gold quintessence of Gold the magistery of Pearls the tincture of Corals the magiâ—â—ery of Antimony external Sulphur Reverberated Mercury the oil and plegm of Roman Vitriol called the Hungarian Vitriol and the water of crude Tartar of the oil and plegm of Vitriol in water or wine in the morning or at night for the consuming of the paroxism you may read more in the book de morbis amentium sub cura caduci in Paracel tract 2. cap. 1. The compound Indications â„ž of Camphora the shaving of an Elks hoof of the scul of man of Unicorns horn of all the kinds of Saunders of each of these Ê’ of Corals of Oaks misledine of the grains of peony of each Ê’ij let all be pulverized most small and let them be put into a pound of the secret of Vitriol let them be digested for a moneth and afterward administer them Muffetus in dialog apolog fol. 45. Joannes Crato after many dimications with the Chymists was wont to call native Lead the Loadstone Michael in Apol. fol. 167. natural Cinnaber and not factitious is the chief secret unto the Epileptick The green Spirit of Vitriol which cureth all sorts of Falling-sickness is thus prepared â„ž blue Hungarian Vitriol distill the fleam from it and when the Spirit beginneth to ascend change the Receiver and receive the Spirit by it self if you will or rather distill off only the fleam Then take fresh Vitriol and distill all its fleam as before so do with more fresh Vitriol untill you have store of the fleam â„ž then pure fresh Vitriol and dissolve it in all the said fleam that you distilled and being well dissolved put it in a very high glass with an Alembeck upon it and a receiver well luted unto it then in ashes distill the green Sâ—iâ—it But be sure that your glass be high and tapering a Bolt head is best so that at very end it be so narrow as the smallest head that is made may but go on else the fleam will come over with the spirit and so weaken it and lessen its effect This spirit being carefully distilled will be like a spirit of wine and you may administer of it a spoonful at a time for any Falling-sickness which it cureth with much ease and safety CHAP. VIII Of the Glewish moisture THe glewish matter is a glew of his part from which it proceeds from that part there rises a pain and paroxism the radical matter from which the actions proceed being separated and forsaking the member as the Apoplexy or Paralysis The Apoplexy is when as this glewish moisture forsaketh The Apoplexy is a preternatural affect of the head whereby the whole body is suddenly deprived of sense and motion with the hinderance of breathing a principal member The Paralysis is when it forsaketh the less principal member as sinews muscles eyes ears hands arms sides and feet The glew of the body is a nutriment of his member What the glew is and a conservation of the retentive and motive vertue from the faculties of the digestive vertue This glew hath an attractive retentive and motive vertue for example whatsoever the Reins attract the glew attracteth that
place of the Liver and afterward it is strained for a crass and incocted matter could not do this The Salt of Alume causes a blew colour The Dropsie in the Liver is caused from the Apostem viz. if pricking be felt in the right side not that the air undergoes the Apostem but because the air and circumjacent mass effects the Apostem the Liver is not putrified in death but makes cuttings when it begins to be cut or to have clifts death follows those clifts Lib. 1. param de origine morbor ex tribus substantits and cap. 4. tract 3. cap. 6. The Dropsie is a passion in the Liver caused from an alumish tartar by resolution of the proper nature so also somewhat black and crass Urine in the Dropsie signifies the resolution of the principal members or bowels so that death is eminent or present Thurnens in herbario sol 49. c. First remove the obstruction of the Liver by resolving Cure and consuming the obstructing cause All the obstructions of the Liver are removed by the essence of the common Mercury and Antimony Paracels l. 2. de viribus membrorum cap. 6. So also the spirit of Salt and common Vitriol Besides the opening Remedies give viz. the fat of Yew applyed to the Liver hot in a linen cloth The essence of Time cures all diseases of the Liver Paracels de rebus naturalibus cap. 7. sub titulo sulphuris saith that the obstructions of the Liver are abolished by these Take of the syrup of the roots of cicha in the morning with a fasting stomach but do not take it at night for so the obstructions would be augmented or take the syrup of the roots according to Fernelius Ale with Betony tempered cureth the obstructed Liver The subtilty of Camphora and Sulphur opens the obstruction of the Liver Thurnens in Pisone lib. 4. cap. 7. saith that baths open the obstructions Read Rulandus and Sheuriterus where you may see these hot confections remove the obstructions of the Liver and water betwixt the skin namely Dialacca Diacurcuma and Diacatholicum so also opening and apertive trochiskes viz. made of Rheubarb Liverwort The essence of Schordion is very good for the ill-affected Liver lib. 2. de viribus memb cap. 6. and Myrrh by long continuance the Liver begins to putrifie which putrifaction is cured by the water of the stone Eat-flesh Thurnens lib. 4. cap. 7. The stone cabrates cures the tumours of the Spleen and Liver Barth Anglus lib. 6. cap. 18. Read Galen de arte curativa lib. 2. cap. 6. Phrisius in speculo part 4. lib. 2. tractat 3. cap. 3. There must be a preparation of Silver administred to the debilitated and weakned Liver which Paracelsus delivers tract 5. praeparationum lib. 1. fol 50. Paracels lib. 1. param de curatione hydropis cap. 4. de origine morbor ex tribus principiis teaches that resolved Salt expels and corroborates nature namely that it may separate the pure from the impure as also that the resolved Salt in the body consumes by the vertue of Mercury In the cure of the Dropsie the oil or essence of Iron is very effective for it exsiccates the superfluites of the body and openeth the obstructions and corroborates the bowels Paracels cured the Dropsie by the Diaphoretick or Precipitated Gold of life The oil of common salt is a secret in the Dropsie a few drops being taken of it every morning Black Hellebor otherwise dangerous and to be feared is made very profitable and for good use by the spirit of wine and oil of Anise and may be given safely â—o Children for the Dropsie and all melancholick affâ—cts The Salt of Antimony given in wine is the great secret of the Dropsie so also Mercury being prepared to loosen the essence of Sulphur the Suphur of Gold that is the spirit of Gold the tincture of Corals the liquor of the Cedar the oil of Wormwood Read Theophrastus in his book de tempore The Philosophers stone cures all the kinds of the Dropsie Theophrast de tinctur a physic cap. 6. The oil of Vitriol in the water of Garden Endive the spirit or quintessence of Vitriol from Copper in Aqua vitae are effective The Ascites is cured by water out of the stone called Asâ—ites Eat-flesh so by the water of Vitriol Thurnens in pisone lib. 7. cap. 7. 9. Theophrast Paracelsus lib. 4. parag sub titulo de undimia tractat 5. lib. 1. praeparationum under the title of de Jove seustanno saith take of purged tinn â„¥ and of Antimony â„¥ ij let them be reverberated for the space of 24. hours extract from this matter a tincture and let the dosis be half a spoonful The Tympanites is cured by waters drawn forth of Tympanites Sulphur Pitch and Musk so also by the Barberry-tree the Bay-tree and Diamasonium the field Mint and thamarantha Thurnens in pisone lib. 4. cap. 7. lib. 5. cap. 24. 25. The Anasarca is cured by the essence of Sulphur Anasarca Theophrast as also by the essence of Corals and oil of Antimony let the drink of him that hath the Dropsie be well-water mixt with the spirit of Vitriol this water exsiccates much the water of him that hath the Dropsie The secret of Mercury of life cures all the kinds of the Dropsie being rectified and compounded in Aqua vitae and being administred it expels the peccant matter by sweat Read Alexander Benedict lib. 141. through the whole book So Barthol Anglus lib. 7. cap. 51. where he writes de sublimatione cheiri seu antimonii ex nigredine in albedineâ—â— saith that the sublimation of Antimony taken in wine of life cures all the affects of the Liver by freeing it from putrifaction and corruption so that it Paracels de virilus membror lib. â— cap. 6. may separate the pure from the impure and transmutate the impure chyle and make good bloud from which no disease rises and it renovates and restores the pure bloud by regenerating and transplanting the whole body and by removing all filthiness and Leprie The liquor of Kali or Mercury is a great secret of the Liver and Dropsie lib. 2. de viribus membror cap. 6. Paracelsus Secret Mercurius vitae aforesaid is thus prepared â„ž well purged Quicksilver sublime it from Salt Peter calcind Vitriol and Alume calcind take of what sublimeth only that which lyeth on the Caput mort which will be red as Cinaber sublime that red again by it self then dissolve it in an Aqua Regis made with Vitriol Tartar and Salarmoniac being dissolved distill off the Aqua Regis from it and the Mercury remaining sublime again so will it be white and crystaline and is Mercury Essencificate Take of that Mercury Essencificate and good Mineral Antimony ana grind them well together and distill the fat oil or Butter of Anâ—imony Take all that distilleth put it in a small glass Cucurbite and in Balneo abstract its fleme till the remaining